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
which we owe them Let vs then take heed wee doe not as those which S. Iames reproueth saying For if a brother or a sister be naked destitute of dayly food and one of you say vnto them depart in peace warme yourselues fil your bellies notwithstanding ye giue them not those things which are needful to the body Iam. 2. 19. what helpeth it For the loue that wee owe vnto our neighbours is not paide with words Euen so whosoeuer shal haue this worlds good shal see his brother to stand in neede wil shut vp his compassion froÌ„ him how dwelleth the loue of God in him We must then be readie to pay our debts to helpe the necessitie of the poore otherwise we withhold the good froÌ„ the owner therof and bid them come againe to morow the which is a detestable theeuerie before God who can wel punish it euen as murther and manslaughter as the scripture witnesseth in diuers places although it be counted but a smal fault before men who doe pardon great theeues and hang vp the litle ones 29 Intende none hurt against thy neighbour seing he doth dwel without feare by thee For the thirde commandement of mercy hee sheweth that wee must walke in integritie of harte with our neighbours and chiefly with those which stande not in doubte nor mistrust vs otherwise wee deserue greatly to bee blamed of treason considering that they which dwell and occupie with vs doe not distrust vs because outwardly wee shewe them a faire face and smoothe countenance For none can bee assured of his neighbour except hee loue him and desire his prosperitie Therefore when wee see that our neighbours doe noâ— feare that wee wil hurte them let vs not inuent any euill against them and muchlesse put it in practise otherwise wee must looke for nothing but a curse as it is written hee hath didgged a pit and made it deepe and is fallen into it himselfe Hee that rewardeth euil for good euil shal not departe from his house And Psal 7. 15. Prou. 17. 13. albeeit that Solomon doeth not heere make mention but of the deuises that are made against those that thinke themselues to bee at peace and quietnes and woulde haue vs to abstaine from it it is not therefore to say that hee alloweth conspiracies and treasons that are made against enemies for hee saieth Say not thou I wil recompense euil but waite vpon the Lorde and hee shal saue Pro. 20. 25. 2â— thee Againe If hee that hateth thee bee hungry giue him bread to eate and if hee bee thirsty giue him water to drinke But by forbidding one kinde of treason hee giueth vs to vnderstande that al treasons are euil and that wee must haue our hartes pure from al euil thoughtes and purposes And namely hee forbiddeth to ymagine any thing against him that so loueth his neighbour that he hath no euil suspicion of him for if a man be giuen to ymagine against them that are such hee wil also ymagine against his enemies And albeit that Ieremie saith Cursed is Iâ—re 17. 5 the man that putteth his trust in man c. it is not to say that it is vnlawful for a man to trust in his neighbour when there is perceiued nothing in him but honestie For as the scripture blameth the trust that is put in man against the word of God euen so also it commandeth vs loue the which beleeueth al and hopeth al indureth al things and thinketh none euil If then wee loue our 1. Cor. 13. 7. neighbours in whome wee see none euil wee wil put our trust in them and wil not feare that they wil do vs wrong but rather that they wil helpe vs at our neede This is the trust wherof Solomon heere speaketh and not the vaine and foolishe trust that one putteth in another in worldly things forgetting God as the same which the Iewes had in the helpe of Egipt and like the same that the Papistes haue in their Saintes and in their merites and other baggage 30 Striue not with a man causeles when hee hath doonâ— thee no harme For the fourth commandement of mercy hee woulde haue vs â—o auoyde contentions which are fruites of euil thoughts and chiefly that wee shoulde not striue with him that douteth vs not For seeing that in not mistrusting vs hee sheweth vs signe of loue And againe that wee haue no tryal that hee woulde nor doeth vs any euil then shoulde we doe him greate iuiury to contende with him Hee expressely forbiddeth such contentions because they are most detestable both before God and men which haue any sparke of good feeling and also because that that man who is wont to striue without cause wil make no conscience to striue contend against them which shal something offend him The which Solomon alloweth not of as wee haue seene by the witnesses before alleaged Moreouer our Lorde Iesus Christ who is the true Solomon forbiddeth vs al contentions when hee saith But I say vnto you resist not euil and when hee saieth a little after Loue your enimies Mat. 5. 39. Rom. 12. 17. And S. Paul Recompense to no man euil for euil by forbidding vs these debates and commanding vs peace and loue with al men they adde nothing vnto the lawe though it bee commanded hee shal giue life for life For therein the iudges are taught howe they ought to punishe the offenders and not howe particular Exo. 21. 23. Deut. 19. 21. persons shoulde reuenge themselues vpon their enemies to whome by the lawe they ought to doe wel If thou meetest with the Oxe of thyne enemie or his asse going astray thou shalt bring it home to him Dauid did wel vnderstande the Exo. 23. 4. 1. Sam. 24. 2â— same as it may bee seene in the hunting that Saule made after him 31 Be not enuious for the wicked man neither choose any of his wayes 32 For the frowarde is abhomination vnto the Lord but his secret is with the righteous Forasmuch as they which are voide of mercy doe shewe vnmercifulnesse and crueltie wherewith they are ful fraught giuing themselues to inuent euil against innocentes which distrust them not and that they which stirre vp strifes without cause against the good doe florish commonly in the worlde liuing easily and peaceably and possessing great riches with honours and contrarily they which walke with integritie of hart which seeke peace and faine woulde doe wel doe suffer much miserie and are contemned of the worlde for this cause the poore faithful ones are tempted to forget mercie and to serue the wicked for parte of their prosperitie There is none so perfite in all the worlde if so bee it hee fal into affliction but doeth feele these temptations And Dauid also doeth acknowledge the same in his owne person and consequently in the same of all the Psal 73. 2. faythful saying As for mee my feete were almost gone my steppes had wel
life according to Gods commandement Thou shalt not commit adulterie and as Saint Paul doeth teach vs but if contemning the holie state of Matrimonie or els that wee are not pleased with our lawful yoke felowe gaze here and there on the beautie of men and women we are alreadie Mat. 5. 28. whoremongers before God and are in danger to defile and pollute our bodies and to make them the members of an harlot as Gen. 6. 2. 34. 1. 5. 19 befell vnto the sonnes of God and virgins are in danger to bee violated as was Dina. And not this onely but also we are giuen to sinnes against nature as were the Zodomites and Gomorrhians and those whereof Saint Paule speaketh But as by such filthinesse God hath bene dishonoured so also could he wel tel how Rom. 1. 26. to reuenge it By the which vengeance he teacheth vs that whosoeuer shoulde folowe suche iniquities could not escape his hand Our duetie is not to set our handes on our neighbours goods for to rauish take the same from them but rather to preserue them so farre as we can but if through couetousnes or impatient bearing of the pouertie that pincheth vs wee looke vnto our neighbours substance wee bring ourselues in danger to bee theeues or robbers to couet the riches of our neighbours and for it to enuie them to hate malice them euen to kil them if we could wherof death ensueth for it is saide Whosoeuer hateth his brother is a manslear and we knowe that no murtherer hath eternal life 1. Ioh. 3. 15. dwelling in him And when wee knowe that it is God that sendeth our afflictions and aduersities seeing hee doeth nothing but iustly and as he knoweth to be expedient for his faithful seruants our duetie is to beare them patiently without murmuring and to preferre our miseries and calamities before al the ease delightes and pleasures of this worlde and before al that euer our flesh can wishe or desire but if through impatiencie wee turne aside our eyes for to marke the prosperous state of the wicked we shal bee tempted to folowe them and to desire to bee like them for to haue parte of their prosperitie wherein wee deceiue ourselues for this prosperous state is of no continuaunce The office of Magistrates is to giue right vnto al that demaunde the Psal 37. 2. same and to minister good and speedie iustice aswel to the least as to the greatest aswel to the poore as to the riche but if they turne aside their eyes to marke other matters and not to conscience if they delight to see and receiue presents and giftes if they turne their eyes vnto their parentes and friendes to the riche and mightie to their Gosseps and neighbour any of these things doe Psal 82. 7. easily peruert iudgement and make them not to giue right vnto the owners Wherfore though they be Gods yet shal they die as men c. Wee may heere speake of the duetie of Ministers of Fathers and Mothers and al such as haue charge ouer others 26 Ponder the pathe of thy feete and let al thy wayes be ordered aright 27 Turne not to the right hande nor to the left but remooue thy foote from euil Hee vseth a similitude taken from them which sell and buye by waight and which for to separate the heauie from the light and to choose the best from the worst doe vse balances and other instruments and engins to waye withal and to the end that they may learne to discerne and knowe the best and the most lawfull merchandise they looke vnto the euen setting of the balances to make them stande right For hee sayeth Ponder the pathe c and that wee may ponder it wel hee woulde that as before waying wee vse to dresse and mende the balances and other engins euen so shoulde wee order and direct our wayes that wee might knowe whether our pathes were good and lawful Nowe for to learne wel howe wee shall obeye this exhortation we must vnderstand that as our feete in the Scriptures are taken for our affections euen so our pathes ought to be taken for whatsoeuer we are ledde to by our affections Our pathes then is our outwarde conuersation our manners and customes our workes and deedes wherein wee bestowe the tyme of our life and whereby we maintaine one another doe seruice and pleasure helpe one of vs another And as we iudge that the Merchants do not behaue themselues faithfully in their estate when they care not to haue good waightes and measures and sel the light for as much as the waightie the smal measure as the true care for nothing but for their particular profite according as their concupiscences doe lead them about euen so if wee folowe our carnal affections not taking heede what wee doe so that wee may doe as we lust and take our delight and pleasure we rashly proceed and imploy not ourselues lawfully and faithfully to serue our neighbours The which is abhominable before God and is not pleasing to men of sound vpright iudgement and is an offence vnto the simple and ignorant For this cause Solomon is not contented with the pondering of our pathes for the wise of this world doe weigh as they think good their pathes when they so gouerne themselues by natural reason and carnal wisedome that they winne reputation and are esteemed in the worlde It seemeth wel also vnto the dissolute and wanton that they ponder deepely their pathes when they narowly watch lest they should be hindred of their pleasure and looke circumspectly about them whereby they may come to the end of their purpose be it right or wrong It is not enough therfore that wee ponder our pathes but as Solomon demandeth we must let al our wayes be ordered aright that is to say that al the meanes wee folowe to guide the buisines that wee haue to doe one with the other should be good and lawfull iust and reasonable Nowe they shal be suche if renouncing the affection of the fleshe which is not subiect to the lawe of God wee labour to yeelde ourselues obedient vnto the Worde of God without adding to or diminishing any thing therefrom in any wise It is the same onely wherby we must haue our affections framed whereby our pathes must be guided and whereby all our life ought to be ruled Wee ought wel to learne this when wee see howe God commendeth vnto vs so carefully his onely Word both by Moses and by his Prophets and finally by Iesus Christ his Apostles and Ministers and that hee threateneth with horrible vengeance those which shal despise it and wil neither beleeue nor obeye it For this cause Solomon desiring our saluation doeth teach vs how we shoulde ponder the pathes of our feete and order all our wayes aright when hee sayeth Turne not to the right hand c. Solomon is not the first that hath giuen this doctrine Moses which went
Neuerthelesse Gen. 6. 2. 34. 1. 2. Sam. 11. 2. when Solomon sayth Desire not her beauty he regardeth not only that it is easie to come from the rebellion of the heart to shewe an outward disobedience but also by vnshamefast life men come vnto great pouertie and danger of life he sheweth it when he sayeth 26 For because of the whorish woman c. He doeth shewe vs that the harlots are vnsatiable and care not though their companions consume all their substaunce vppon them and come to beggerie and which worst is they pitie no whit their destruction but as an hunter doeth not willingly leaue the wild beast when hee hath once seene her but doeth hunt her vnto death euen so the harlot neuer ceasseth to solicite him to euil which hath once consented vnto her and in this sort she not only maketh him to begge his bread but bringeth him to destruction both of bodie and soule the which is called precious not for the vertues wherewith it is adorned nor for any goodnesse wherevnto the same is giuen for the soule of suche a man is voide of al vertue and is corrupted through wickednes but it is precious because God doeth esteeme it so as Gen. 1. 27. he hath shewed in creating man after his Image and likenesse and giuing him an immortal soule Euen so the harlot so muche as in them lieth doe labour to destroy the image of God and cause that the precious blood of our Lorde Iesus Christ to bee in vaine and without fruite the which hath beene shed for the saluation of the whole worlde And this is the principal wherein God hath wel shewed that man his soule is very deare vnto him when he would that his Sonne should paye suche a deare price Or els if we shal say that the soule of man is saide to bee precious because that the discreete man doeth keepe it carefully there is no absurditie therein Such a poore estate and destruction ought wel to feare the whoremongers and adulterers but for further to feare the whoremongers and to shewe them that their maners and customes are abhominable both before God men and that they shal not escape without punishment Solomon compareth the lawe which condemneth the adulterers vnto the fire which spareth nothing that is put vnto it or that it can catch but consumeth it for this to doe he sayeth 27 Can a man take fire in his bosome and not his clothes be burnt 28 Or can a man goe vpon coales and his feete not bee burnt 29 So he that goeth into his neighbours wife shal not be innocent whosoeuer toucheth her If we reuerence the word of Solomon not his but Gods which is declared vnto vs by him as wee may see it wee ought to haue Deut. 22. 21 whoredome in great abhomination and to be greatly abashed and astonished at the whoredomes that are commited through all the worlde for it is but so much fire kindled And in this wee see the consumption of these miserable adulterers the which is more horrible and more intollerable then if al the world burned with fire were consumed visibly for their fire shal neuer be quenched nor their worme neuer die but they shal burne and shal be bitten euerlastingly For the Lord wil condemne al fornicatours and adulterers Notwithstanding the Scripture cōdescending vnto our rudenesse Hebr. 13. 4. doeth giue and set before vs the inuisible thinges by the visible for to turne vs away from euil to cause vs to desire the good and that the wicked may be touched in their consciences minds and that they may not excuse themselues that they haue not beene warned of the euil which is prepared for them For this cause Solomon compareth the lawe which condemneth the adulterers vnto fire that is caried about or otherwise is touched then ought to be it can not be auoided but it wil hurt and burne that which it toucheth and herein hee sheweth that by whore hunting they themselues beare their owne destruction from the which they can not escape And this comparison that Solomō maketh is very fitly done for wee must vnderstande that the lawe foloweth the nature of the Deut. 4. 24. Hebr. 12. 29. Deut. 33. 2. lawe giuer For he sayeth The Lorde thy God is a consuming fire The Lawe therefore burneth as also Moyses doeth shewe And the Lorde came with ten thousande of Saintes and at his right hand a firie Lawe for them Wee see then that whorekeepers and adulterers doe consume and destroy themselues although they loue and praise themselues Secondly that God knoweth wel howe to punish them as wicked and ful of iniquitie But by looking that God should execute his vengeance and make the adulterers feele it he◠hath other roddes wherewith he striketh the adulterers the which to declare Solomon setteth the Thiefe in opposite of adulterie whē hee sayeth 30 Men doe not despise a thiefe when he stealeth to satisfie his soule because he is hungrie 31 But if he be found he shal restore seuen fold or hee shall giue al the substance of his house There is no man wil take it in good parte if any take away his goods without his leaue for men desire rather to increase in riches then to decrease Wherefore theeues are hated and are pursued euen to death Yet when we knowe that the thiefe hath stolen but for neede he is excused and is not iudged to be wicked but he is borne withal if he make satisfaction or that there can be so much founde in his house for to recompence it Solomon doeth signifie it saying 4 But if he be founde c. Solomon requireth here no more of the thiefe then the lawe but he sheweth that the thiefe shal rather Exo. 22. 1. 4. giue more then he ought that he may escape if he be apprehended that his offer shal be takē he accepted allowed of again when he hath done what he can Albeit then that Solomon doeth not here condemne the thiefe to death yet hee excludeth him not from sinne otherwise he should gaine say the Lawe Thou shalt not steale Only for to shew how abhominable and miserable the whormongers are he setteth the thiefe against the adulterer and sheweth that the thiefe may be redeemed and that after his satisfaction hee is not marked by ciuilitie of infamie but that it is not so with adulterie 32 But he that committeth adulterie with a woman hee is destitute of vnderstanding he that doeth it destroyeth his owne soule 33 He shal finde a wounde and dishonour and his reproche shal neuer be put away 34 For iealousie is the rage of a man therefore hee wil not spare in the day of vengeance 35 He can not beare the sight of any ransome neither will he consent though thou augment the gifts He sheweth here that the adulterer deserueth wel to be despised in that hee is not led to this filthines but by wickednes and not
not what they be nor what they doe so that they may haue riches they thinke themselues wise enough seeing they haue riches but for all that before God they are fooles as appeareth by the rich man wherof Luke speaketh O foole this night will they fetch away thy soule Luke 12. 20 from thee then whose shal those thinges be which thou hast prouided They are also enimies of GOD for they are gouerned after Rom. 8. 7. the affection of the fleshe which is enimitie against God 13 The feare of the Lorde is to hate euill as pride and arrogancie and the euil way and a mouth that speaketh lewd things I doe hate 14 I haue counsel and wisedome I am vnderstanding and I haue strength Because that Solomon hath heere before much praised wisdome the which also he continueth in the beginning of this eight Chapter Pro. 3. 14. Pro. 1. 7. and to attaine therto that we must haue the feare of the Lord. For the feare of the Lorde is the beginning of knowledge and also he doth much praise wisedome vnto vs to the ende that we shoulde aspire therevnto for this cause nowe hee teacheth vs what it is to feare of the Lorde that wee may knowe what wee haue to doe for Pro. 3. 7 to obteine wisedome Heere before he hath briefly shewed vs it when hee hath saide Feare the Lorde and withdraw thy selfe from euil In this verse hee saith the very same vnder diuerse wordes and more at large For hauing saide that the feare of the Lorde is to hate euill he sheweth what kinde of euill he meaneth when in the person of Wisedome he saith I hate c. Wherevpon wee must note that the wuil whereof hee speaketh is not the miseries and calamities which happē vnto vs in this present life nor that the torments that the wicked do shall suffer after the temporall death Wherefore those which feare God for the regarde of suche euils haue not truely the feare of God but as the diuelles haue doe they feare the tormentes they feare God as a theefe feareth the Iudge Euen so they deserue that God should shew himself such towards them as the iust and sharpe iudge doeth shewe himselfe towardes the theeues that is after the inditement and condemnation hee sendeth them to the gallowes there too ende their dayes the which shall happen vnto them except they chaunge their manners and that in steede of fearing the tormentes they hate their wicked life which is the euil whereof Solomon speaketh in this place hee himselfe doeth declare it saying immediately I hate pride c. Amongst the euilles that wee must hate there is pride and arrogancie which are euilles cleane contrary to the feare of the Lord for he that feareth God truely submitteth himselfe with al humilitie to bee ordeined by his worde Contrarily the proude and arrogant doeth contemne both GOD and his worde and thinke themselues wise enough to gouerne rule themselues and cannot suffer any correction nor exhortation but doe scoffe thereat and as they scorne so are they againe scorned of God Wherefore wee must vnderstand that it is not without cause that Solomon admonisheth vs saying Bee not wise in thine owne eyes but feare the Lord and come backe from euil Secondly the euil conuersation the which is contrary also vnto the feare of the Lorde For euill companies wicked manners and froward conditions cānot be followed without falling away euen to the for getting of God and making no conscience to offend him and to doe wrong to our neighbours and in so doing wee cast away the feare of the Lorde they are of the number of them which forsake the right path to walke by darke wayes From the which if wee will bee deliuered and not bee like vnto them let vs hold fast the feare of God which is the beginning of wisedome Then shall we vnderstand righteousnesse Pro. 2. 13 and iudgement and equitie and euery good path Thirdly afrowarde mouth the which sheweth plainely that a man hath Pro. 2. 9. not the feare of God but is wicked and vngodly It is not without cause that such frowardnesse of mouth is hated of wisdome Pro. 6. 12 that they which loue wisdome do abhor this frowardnes for he that is wise loueth the honor glory of God he greatly esteemeth the sincere trueth and sounde doctrine hee reioyceth at the good name of his neighbours he reuerenceth the lawe of God and so he taketh not the name of God in vaine neither speaketh false witnesse against his neighbour he obeieth this commandement Put frō thee a froward mouth and put wicked lippes farre from thee If then we wil bee wise the feare of God is needeful for vs to make vs to turne away from euill which displeaseth God and all men of good conscience 14 I haue counsell c. For asmuch as there is none but desireth to be wel counselled and directed in his affaires to the ende that they may be duely and rightly guided that he may profit therby and take no hurt forasmuch also as we are very glad to know and be able to perfourme and execute our thoughtes willes purposes and enterprises wee must be very carefull to haue wisdome for it is she that counselleth those which take her which doeth direct Eccle. 9. 14. 15 them which giueth them vnderstanding and strengtheneth thē Solomon doeth declare it vs heere briefly and Ecclesiastes doth likewise shewe the same Heerein we may knowe that hee speaketh not of humane wisedome for seeing it is foolish and vaine that it vanisheth away easily wee cannot attribute the vertues vnto it 1. Cor. 1. 18 3. 18. Esay 11. 2. whereof Saint Paule speaketh They apperteine onely to the spirite of God But we are not partakers of this spirite except that wee receiue the worde of GOD and that it bee deepely grauen in our heartes in such wise that it be our guide and directer and that therby we may learne to walke manly to beare all afflictions and to resist al temptations Likewise this onely Worde is our wisedome Deut. 4. 6 knowledge It is no wonder then though the world be so euill gouerned though there be so much ignorāce and that so muche people fall and are destroied seeing this worde is so much despised as it is We must also vnderstande that the schoole diuines do greatly erre when they doe attribute vnto men free will and the power to gouerne and guide themselues for they blaspheme against the holy Ghost and are vnthankeful or at leastwise endeuour to bring all the worlde to vnthankefulnesse and are arrogant when so much as in them lieth they dispossesse the holy Ghost of his benefites and giftes and attribute them vnto men and in this manner hee turneth them away from the true wisedome Wherefore eschuing thē as a deadly pestilence thrusting them away as doung and filthinesse let vs take heede wee smel not too much of them
to keepe the instruction and that hee doeth promise vs life And therewith hee teacheth vs too knowe who is righteous and what his worke is that serueth vnto life Wherevpon we may gather that hee is righteous which with an vnfeigned heart laboureth to giue obedience vnto the worde of God and doth wholy depend vpon the free promises of God This is to keepe instruction and not to labour to deserue by workes as doe the proude Papistes nor to thinke that faith onely without workes is enough to saluation as doe the slouth full thinke which loue workes already doone and suche as desire the libertie of the flesh For two sortes of people are out of the way of life for the one sort are proude and the other are vaine and both are blinde and deceiue themselues they thinke to be in the way of life and they tend vnto death they are companions of them which forsake correction of whome Solomon saith that they are out of the way They do refuse to be refourmed which make no account to amende their liues what aduertismente soeuer is made vnto them out of the worde but the one sort doth more slippe and slide away murmuring and despiting them which doe refourme and reprooue them Some willing to shewe themselues holy and deuout doe make themselues beleeue that they shall not faile in following of their good intentes and fantasies and the traditions and good customes of their fathers And the other sorte which are delicate and desire to rest in peace doe content themselues to haue a light opinion of the Iam. 2. 19. worde and doe cal the same faith as doeth Saint Iames graunt them euen suche as haue the diuels Al such kindes of people doe refuse to be refourmed and doe wander out of the way of life and so runne vnto death Wherfore forasmuch as we abhorre death and desire life let vs not be like vnto such folkes but let vs take heed to instruction and not refuse to be refourmed For to doe this same wel let vs receiue the worde of trueth which is the seede of life Let vs take al our ioy and delight therein in obeying the commandementes of the Lorde and by cleaning fast vnto his promises by faith being assured of his fatherly goodnesse to wardes vs. Let vs be patient in afflictions from what side soeuer they come knowing that it is GOD our Father and Sauiour that doeth chasten vs partly for to admonishe vs that wee haue offended him and that wee shoulde returne vnto him to aske pardon and deliuerance from these afflictions partly to prooue our fayth and patience and to make vs knowe howe weake and fraile wee be that feeling our necessitie wee shoulde runne vnto him for his helpe And if wee thinke that hee differreth his helpe so long that wee should not be discouraged through dispaire but with al patience we should looke for his helpe the which shal not bee wanting at Esay 30. 1◠time conuenient Thus doing we shal keepe instruction and shal not forsake correction as did the children of Israel who seeing themselues pressed with necessitie in the wildernesse did murmure and bewaile the countrie of Egypt and also when they were pressed with their enimies they had their refuge not vnto God but vnto the help of men against Gods commandement 18 He that doth dissemble hatred with lying lippes hee that inuenteth slaunder is a foole When one man belieth another hee putteth himselfe in danger to beare some euil for oftentimes hee which doeth slaunder is mooued with anger and is readie to stryke or to kil It is more often seene then were needful and albeeit that euery man is a lyer yet is there none but desireth to bee counted true and the greatest lyers shal bee they which wil bee most desirous to mainteine their honour and to reuenge themselues if they bee painted such as they bee and bee tolde to their face Nowe forasmuch as it is so that wee would not abide to bee called lyers amongst other vices wee must eschue dissimulation and hypocrisie we must take heede to faine to loue thē whome we hate otherwise we belie the holy Ghost which speaketh by the mouth of Solomon and further we doe resemble Iudas which by a kisse and fained salutation betraied the innocent blood Also when they which hate their neighbours dissemble the hatred by faire woordes and goodly shew they are lyers and consequently murtherers And thus Solomon doeth expresse but one parte of their style attributing vnto them false and lying lippes but he doth not expresse so smal thing but that hee accuseth them of a crime worthy of death Thou shalt destroy them which speake leasing But albeit to auoide lying and treason wee must not Psal 5. 7. dissemble hatred yet is it not to say that it is laweful to speake euill of our neighbour when wee hate him It is the parte of fooles to babble out what they haue in their harte against their neighbours Solomon doeth signifie it saying And hee that speaketh c. They which are so readie to slaunder their neighbours whither it bee wrongfully or that they haue some occasion are as much or more guiltie then they which dissemble For first of al they are led with hatred by so speaking which is equal with murther or at the least by such hatred men are stirred vp thereunto Whosoeuer is angrie with his brother vnaduisedly shal bee woorthy of iudgement Mat. 5. 22. Secondly they slaunder most often not caring what they say so that they may doe iniurie to their neighbours and hurte their good name in belying them falsly against their conscience so much are they kindled with anger and with euil affection Thirdly no thanke to them that their neighbours whome they blame are not hurte both in their bodies and in their goods And therefore when Solomon calleth such slaunderers fooles wee must not vnderstande that hee speaketh of the simple and idiotes which vtter whatsoeuer comes in their mouth without good consideration of that which they speake and promise but hee speaketh of them which through disdaine of wisedome of correction and counsel and through hatred that they haue to their neighbours doe maliciously speake and do lye by slaundering wittingly Such are wicked fooles and doe wel deserue to bee called fooles for they are destitute of wisedome and vnderstanding These are of the number of them that wisedome reprooueth and threateneth in the first chapter and 22. verse But when Solomon doeth accuse him that doeth dissemble hatred of lying and falshoode it is not to say that it is lawefull for vs too shewe vnto our neighbours that wee hate them but rather wee must learne to purge and clense vs of al wrath and indignation displeasure enuie malice and of al desire to hurte our neighbours to the ende that wee may speake truly to our neighbours without deceipt and without fraude and that wee shoulde eschue the accusation of lying whereunto Saint Paule
before you Againe And yee nowe therfore are in sorrowe Iohn 15. 18. Iohn 16. 22. but I will see you againe and your heartes shal reioyce and your ioy shal no man take away As touching the fleshe which laboureth by his affections and vnbrideled lustes to make and holde him the slaue or seruant of sinne to make him goe astray stumble and fall for to kill him hee hath no care to fulfill the lustes thereof neither doeth hee suffer sinne to reigne In this sorte hee maketh straight his waies and taketh away all stops and lets there shall nothing let him to come vnto life neither will hee doe this onely for himselfe but also for his neighbours to the ende that through his euill life hee shoulde not turne them away and be vnto them a slaunder and destruction Solomon doeth signifie this same vnto vs in fewe wordes when hee saith The righteousnesse of the vpright shall direct his way In this place Solomon taketh direction for making straight and comming for to take away all stoppes and lettes which hinder and hold vs from walking at our ease and to attaine the place whether wee goe without hurt In this very signification it is taken when Dauid saith Make thy way plaine before my face This may bee so vnderstoode by that which Psal 5. 8. goeth before for hauing saide But I wil come into thine house in the multitude of thy mercies and in thy feare will I worship towarde thy holy temple and heereby declaring the great desire that hee had to serue God according to his ordinance for too obteine according to his desire the which of himselfe he coulde not enioy hee prayeth Leade mee O Lorde in thy righteousnesse hee alledgeth the difficulties and stoppes saying Because of mine enimies afterwardes he declareth it more at large when he saith For there is no constancie in their mouth c. It is also thus taken The voice crieth in the wildernesse Prepare yee the way of the Lorde make straight in the desarte a path for our God Euery valley shal-be exalted and euery mountaine and hil shal bee made lowe and the crooked shall bee streight and the rough places plaine The Esay 40. 3. 4. Prophete doeth shew it when hee saith I will goe before thee make the croked wayes straight c. Esay 45. 2. Besides this that wee learne this signification by the places afore alledged Solomon doth shewe heere that it must be so taken nowe against righteousnesse hee setteth wickednesse and against the vpright man the wicked and against direction he setteth falling saying But the wicked shall fall in his owne wickednesse Albeit the cleane contrary appeare to outward sight and to the carnal sense and that the Scripture doeth beare witnesse of the prosperity of the wicked saying For there are no bandes in their death but they are lustie and strong but it is of no continuance the Prophet Psal 73. 4. Dauid doeth witnesse in the same Psalme For hauing considered their ende he sayth Surely thou hast set them in slippery places verse 18. and castest them downe into desolation Beholde hee shall trauel with wickednesse for he hath conceaued mischiefe but he shal Psal 7. 15. 16. Psal 9. 16. bring foorth a lye Hee hath made a pit and digged it and is fallen into the pit that hee hath made Againe The wicked is snared in the worke of his owne handes But though the wicked deserueth to fall through his wickednesse because it commeth of himselfe and is his owne doeing for Solomon setteth his wickednes against the righteousnesse of the perfect man yet the perfect man doeth not deserue by his righteousnes to haue his way directed to winne eternal ioy and felicitie This iustice is not properly his owne but it is the gift of God that worketh in vs both will and the deede euen of his good pleasure Not that wee are sufficient Phil. 2. 13 2. Cor. 3. 5. of ourselues to thinke any thing as of ourselues but our sufficiencie is of God For I knowe nothing by my selfe yet am I not thereby iustified A good and perfite conscience then doeth not 1. Cor. 4. 4. iudge himselfe to bee worthie of or to deserue any thing at the handes of God but it holdeth it selfe assured and is stayed vppon the grace of God Beloued if our heart condemne vs not then haue wee boldenesse towardes God and whatsoeuer wee aske wee 1. Iohn 3. 21 receiue of him because wee keepe his commandementes and doe those things which are pleasant in his sight And in this boldnesse it is giuen vnto thinges which are pleasaunt vnto GOD as it is shewed before in the two and twentieth verse The righteousnesse then of the perfect man shall direct his way because that beeing vnseparably ioyned together with faith it is guided thereby vprightly to followe the will of GOD according vnto his most holy woorde 6 The righteousnesse of the iust shall deliuer them but the transgressours shall bee taken in their owne wickednesse When wee are in a plaine and eeuen way that is not crooked nor vneasie and also wee take good heede where wee step and set our feete what snares soeuer are laid therein may easily bee perceiued and escaped with lesse hurt euen so as wee haue seene the righteousnesse of the perfect man doeth direct his way Albeit then that they lay snares in diuers sorts to catch and intrappe the faithful and righteous and though they bee strongly assaulted yet forasmuch as their righteousnesse doeth make plaine and direct their way they escape and are deliuered in such wise that they auoyd the threateninges of God they haue a good issue of their temptations and ouercome all persecutions Noe escaped the flood wherewith God had threatened the worlde sixe score yeere before Lot was not comprehended in the ouerthrowe of Sodome though he dwelt in the mids thereof the which God did foreshewe vnto Abraham Great are the troubles of the righteous but the Lorde deliuereth Psal 34. 19. 1. Cor. 10. 13 2. Pet. 2. 9. them out of al. God is faithfull which will not suffer you to bee tempted aboue that you bee able to beare c. The Lord knoweth to deliuer the godly out of temptation c. Also though the persecutours doe take away these temporal goods and kill the body yet wee escape safe out of their handes when they can doe nothing to the soule but for the worldly and transitory goods wee obteine heauenly and eternal for a shorte life and ful of miserie wee shall liue in eternall felicitie It is as though the righteousnesse of the iust shoulde deliuer them But yet let vs not attribute our deliueraunce vnto our righteousnesse as ours properly but let vs knowe and confesse that it is a singular gift of GOD through Iesus Christe For yee are of him in Iesus Christe And because that this iustice 1. Cor. 1. 30. 2. Cor. 5. 20 is giuen and imputed
vnto vs the Scripture counteth it ours For hee hath made him to bee sinne for vs which knewe no sinne that wee shoulde bee made the righteousnesse of God in him Albeit then that the holy Scripture doeth attribute righteousnesse vnto vs and also all felicitie and eternal prosperitie therevnto yet let vs not thinke that it either magnifieth vs or our workes or our power or our free will but it confesseth that God wil suffer his graces and giftes to bee lost but doth make them to bring foorth good fruite which remaine for euer Thus doeing hee rewardeth his gifts and graces in his faithful seruantes encreasing gift vppon gift and grace after grace Solomon doeth shewe it wel when hee doth attribute vnto righteousnesse the guiding and directing of the way and deliuerance Let him therefore which reioyceth reioyce in the Lorde as Ieremie saith O Lorde I knowe that the way of man is not in himselfe neither is it in man to walke and direct his steppes Iere. 10. 23. Iere. 31. 18. Ezec. 36. 27. Againe hee prayeth Conuert thou mee and I shall bee conuerted Againe Ezechiel saith And I wil put my spirite within you and cause you to walke in my statutes and yee shall keepe my iudgementes and doe them In this sort we wil walke and gouerne ourselues in a sounde conscience righteousnesse and vprightnesse by the which wee wil so direct our wayes that wee shal not goe astray to bee lost for euer but shal escape al dangers albeit that it seeme vnto the eyes of the wicked and to the feeling of the fleshe that wee bee miserable and vtterly vndoone and lost without remedie Contrarily the wicked and vnfaithful which haue no feare nor reuerence of God which haue no hope in his goodnesse and trueth nor no humanitie or faithfulnesse towardes their neighbours doe nowe glory and reioyce in their vngodlinesse malice wronges and cruelties wherein they walke without feeling of conscience and therein are very quicke and sharpe and thinke wel that they shal remaine vnpunished and shal enioy their wishe and desire the which for to attaine and enioy they vse subtilties and craftie dealing maliciousnesse and crueltie and doe settle and assure themselues therein But they are greatly deceiued for they shall perishe through their owne euil by the whiche they thought to mainteine themselues Solomon hath alreadie pronounced it in the thirde and fifth verses and nowe againe hee saieth But the transgressours shal be taken in their owne wickednesse The Psalmist saieth But malice shal slay the wicked What maliciousnesse then or crueltie soeuer that the wicked and vnfaithful doe Psal 34. 21. inuent yet the perfit and vpright men which haue sounde consciences and doe not ymagine any thing either against the honour of God or against the profite and saluation of their neighbours ought not to bee afraide nor doute whither they shal escape out of their wicked enterprises seeing that the faithful in al times haue experimented and tried the helpe and succours of God and his mightie deliuerance seeing also that which is the chiefest that God who cannot lye hath promised it as the scripture doth often witnesse 7 When a wicked man dyeth his hope perisheth the hope of the vniust shal perish There is no man in this worlde but liueth in some hope the which we al shewe foorth by the woorke wherevnto we apply ourselues and by the counsels and purposes that we intende and by the enterprises that we take in hande For except wee tende to some ende and do looke for some gaine of our works which should continew and bring some profite delite honour or glory wee shoulde be negligent and not careful to apply ourselues to something True it is that sometimes wee wil busie ourselues about some woorke and wil take in hande some enterprise without hauing respect to the ende but in pursuing the thing wee conceiue some hope which maketh that man is more diligent about his woorke and because hee hopeth wel of his woorke his harte and stomake increaseth and hee goeth forewarde the more earnestly and with greater affection Nowe as the woorkes are diuers and the purposes and the enterprises also and that there are both good and bad and that by the good wee tende vnto a good ende and by the euil vnto an euil end and that the one cometh of a good desire sounde consciēce and so is wel ruled and the other from mallice and frowarde conscience and thereby is peruerse and misgouerned euen so also the ende thereof is contrarie the one sorte obteine according to their hope and the other are void of their expectation Solomon hath shewed it vs here aboue in the 10. chap. in the 24. 25. 26. 27. 28. 29. and 30. verses And nowe speaking of them which are voide of their hope he saieth when a wicked man dyeth his hope perisheth c. The first parte of this threatening may haue twoo meanings and both true For first of al when the wicked doe see themselues to prosper in this worlde they delight and reioyce in themselues they promise vnto themselues perpetual felicitie and doe brag and boast so much as they can hoping that al shal goe wel for them and that no euil shal happen vnto them Dauid saieth For the wicked hath made boast of his owne hearts desire and the couetous blesseth Psal 10. 3. Psalm 9. 17. Wisd 5. 14. himselfe but they feele the contrarie as Dauid saith The wicked shal turne into hel And thus it is true that the hope of the wicked shal perish when hee dyeth The hope of the vngodly is like the dust that is blowne away with the winde and like a thinne some that is scattered abroade with the storme and as the smoke which is dispersed with the winde and as the remembrance of him passeth that tarieth but for a day Secondly when the wicked is mightie in credit in autoritie in riches in Lordships and in other things which are esteemed of in this world many do set in foote to commende him and flatter him euery man laboureth to doe him seruice and to graunt his requestes euery man boweth and humbleth himselfe before him and are at his commandement for they hope to winne something by him The flatterers which were in king Sauls court which serued him in persecuting of Dauid and incouraged him theretoo hoped greatly that Saule would do them good and promote them vnto honour thought not that Saule should so soone haue beene taken away but the miserable ende of Saule hath made them voyde of their hope Also al their like doe prooue that when the wicked dyeth that the hope they had doeth perish This is an ordinarie thing and therefore it hath no neede of probation These twoo interpretations are true as hath beene said but to the ende that we shoulde not be compelled to say that Solomon vseth heere a rehearsing wee wil choose the seconde sense for the meetest to the ende that
priuie friend which is no talker and babler to the ende that if hee haue any thing in his hart which doeth trouble and grieue him that hee may safely open the same vnto his friend that he may be somwhat eased relieued hee hopeth also that that which he hath declared shal be kept secret or at least wise that the thing shal not be expounded otherwise then it was spoken and that hee wil not labour to hurt him nor to bring him into hatred with his neighbour in folowing the commandement Thou shalt not beare false witnes against thy neighbour Thou shalt not walke about with tales among thy people Exo. 20. 16. Leu. 19. 16. There are some which thinke and beleeue that it is not euil done to reueale secretes to condemne their neighbours and to proclaime their imperfections but Solomon doth condemne them calling thē slaunderers when hee saieth hee that goeth about as a slaunderer doeth reueale a secret And it is for good cause that such people are condemned For first of al they are hypocrites Secondly they are Mat. 7. 5. transgressors of the lawe Thirdly they set themselues before the lawe in condemning it Speake not euil one of another brethren Hee that speaketh euil of his brother or hee that condemneth Iam. 4. 11. his brother speaketh euil of the lawe and condemneth the lawe and if thou condemnest the lawe thou art not an obseruer of the lawe but a iudge Infidelitie and vnfaithfulnesse hath taken roote in their hartes wherby they are led to betray their neighbours in discouering that which they ought to keepe secret Solomon sheweth this vnfaithfulnesse when hee setteth the faythful heart against the slaunderer saying Hee that it is of a faythfull heart conceileth a matter Hee that inuenteth no treason against his neighbour wil keepe his mouth that it shal not hinder his neighbour for to publishe his imperfections or speake leasing of him otherwise he should not be of a faithful hart from the aboundance whereof the mouth speaketh Solomon is not contented to say faythful simply but addeth of heart not that there is any faithful which are vnfaithful of heart but it is for a more greater expression and for to shewe vs that what fayre countenance or goodly face that we beare to our neighbours except it proceede with good and true affection of heart that there is none but al deceipt in vs treason and vnfaithfulnesse as we know it and that our conscience doth so iudge and condemne vs though wee labour to counterfaite and dissemble it with ourselues that we striue to make ourselues beleeue that we proceede faithfully when by counterfayting wee mock our neighbors Further let vs note that the 2. part of this sentence agreeth with the same that is conteined in the 10. chap. 12. verse But loue couereth al misdeeds For if wee be not led by loue we cannot bee faithful vnto our neighbours for to dissemble 1. Cor. 13. 1. their imperfections there is no strength in vs that is woorth any thing except it bee exercised by loue Nowe if by loue wee must exercise faithfulnesse the which is set against slaunder it foloweth that the slaunderer is ledde with hatred to discouer the secret and consequently that hee is a murtherer Whosoeuer hateth his brother is a manslear Whereof it followeth that Solomon 1. Iohn 3. 15. doeth closely condemne him vnto eternal death which reuealeth secrets He that loueth not his brother abydeth in death againe You 1. Iohn 3. 14. 15. know that no manslayer hath eternal life abyding in him Contrarily wee know that we are translated from death to life in that that we loue the brethren Yet neuerthelesse let vs not feare to be accused of slaunder though wee accuse them which lead a slaunderous life though wee rebuke them reprooue and threaten them either priuately or publikely and though we labour to get them punished and chastened to the ende that slaunders may bee taken away from the people of GOD and the offenders brought againe vnto GOD by true repentance so much as wee can Otherwise wee shoulde bee vnfaythful vnto God and to his Churche wee shoulde Mat. 18. 17. 1. Tim. 5. 20. 2. Tim. 4. 2. bee like them which suffer the sheepe to be deuoured in sparing the woolues Let vs knowe therefore that this sentence of Solomon ought not to hinder vs from folowing the doctrine of our Lorde and of Saint Paule 14 Where no counsel is the people fal but where many counsellers are there is health Albeit that a nation or a people is compounded of many persons which haue their fantasies and counsels their woorkes and deedes not only diuerse but also very often contrary and that the one tende vnto one ende and the other to the contrary so that the one conspire to vndoe and destroy that which the others doe and builde yet for al this are but one body therefore when there is such diuersitie yea rather contrarietie the people must needes goe vnto destruction and bee scattered Euery kingdome diuided against it selfe shal bee brought to nought and euerie citie or house Mat. 12. 25. deuided against it selfe shal not stande And therefore the Lorde which hath created the people and nations and hath placed them on the earth as he hath seene good making a great similitude to dwel togither not willing to haue his woorke broken and hindred but desiring the increase conseruation thereof hath constituted and appointed heads and superiours for to guide and gouerne many vnder one lawe and ordinances and to cause al the people by thē to tende al to one ende though it haue many and sundrie members and that their states and vocations are diuers But such a gouernement is not of smal weight neither the charge of easie execution so that it is not in the power of euery one to occupie if hee will such administration and office Al braines are not settled nor wel aduised but for the greatest parte are wandring and amased and fewe there bee which knowe howe to gouerne themselues much lesse howe to gouerne others If euery man therefore shoulde meddle in gouernement there should bee greate disorder confusion and al shoulde fal into decaye Wherefore it is needful that none shoulde take in hande this administration except hee were called of GOD and that by his grace hee be endewed with wisedome for to knowe wel to mainteine peace and vnitie amongest them which seeke no warre nor dissention and destroy them which are at debate and discorde together and make them yeeld to peace and quietnesse which desire nothing but tumultes and seditions otherwise al things goe to destruction Solomon doeth signifie the same when hee saieth Where no counsell is the people fal The counsel which heere hee meaneth is that which chiefly is requyred in Kings and Princes that they may rule woorthily whereof hath beene spoken heere aboue in the 8. chapter 14. 15. and 16. verses I
He doth not simply and absolutely commend the basenes and seruice but by comparison For in that that man is constrained to become slaue and bounde commeth of sinne And thus abiection and seruice are after a sort the reward for sinne which we Gen. 3. 17. were better to suffer then to runne into further danger trouble that is to say to starue for hunger There is none of vs but if necessitie pricke him that wil not rather choose to humble himselfe and to giue himselfe to worke then to suffer himselfe to die for hunger by contemning labour and worke And suche an election is agreeable vnto the ordinance of God when we are set to worke in good conscience Man in the beginning was in a noble and excellent state as wee may wel vnderstand when it is saide That God did create him vnto his image and likenesse and when it is saide they both were naked c. But sinne did otherwayes change their estate The 〈◊〉 1. 27 2. 24 Eccle. 7. 31 Ecclesiastes doth wel signifie the same saying That God hath made man righteous but they haue sought many inuentions And thus from the beginning we haue experimēted that he which exalteth himself shal be brought lowe Now albeit that humilitie bondage are paines due for sinne yet seeing they are of smal continuance that the Lorde woulde haue vs to beare them for to mortifie our flesh the which otherwise woulde runne into al filthinesse and vncleannesse into al insolencie and dissolutenes we must not abhorre them neither to be grieued to be despised to be vile and abiect and to abase ourselues to doo the woorkes of seruantes and chiefly when they are fit and meete to prouide for the necessities of vs and our housholde and needie brethren but wee must reioyce therein knowing that in such estate we are not vnprofitable vnto our neighbours and also that wee ourselues therby reape profite Solomon doth signifie it by this worde and is his owne seruant He meaneth not by this worde to teache vs to be niggardes to loue ourselues to make our particular profite without hauing care of our neighbours If he spake after the manner of the worlde and carnal men which wil say giue vs more of your purse and lesse of your courtesie and wil forget al glorie pompe and magnificence for to labour least we should dye for hunger there might be inferred vppon his saying that it were ynough for vs to meddle with our own busines and not to care for our neighbours seing that after the world man is seruant to himselfe who doth his workes without thinking that his neighbours do belong to him or that hee is bounde vnto them And such a woorthy man is preferred before him which boasteth himselfe and by glory wil not esteeme to set his hand to worke and in the meane while shal be ready to starue They which are most giuen to the flesh and to the world haue taken such an opinion and doe also seeme at the first sight that Solomon doth folow it but Solomon being instructed by the spirit of God hath vttered this sentence by the same spirit by whome wee al are one body in Iesus Christ and euery one one anothers members Let vs learne that Solomon calleth man a seruant for himselfe or his owne seruant Rom. 12. 4. 1. Cor. 12. 12. Ephe. 4. 4. the which doth folow his vocation therin doth labour for to obey God by louing of his neighbor as himself Wherupon it foloweth that he setteth himselfe to woorke looking to profite his neighbours and labouring to succour them when neede requireth otherwise there is no loue in him Whosoeuer hath this worlds good and seeth his hath need and shutteth his cōpassion frō him how dwelleth the loue of God in him But wee must marke the next exhortatiō 1. Iohn 3. 17. 18. My little childrē let vs not loue in word neither in tongue but indeede and in trueth A man thus doing is his owne seruant and is better then him that glorieth and yet hath nothing to susteine himselfe much lesse to helpe his neighbours When Solomon saith is better he meaneth not that the needie boaster and vaine glorious is good seeing he is neither profitable to himselfe nor to his neighbours but hurtful For to liue he must vse either craft and subtiltie or force and violence or els other vnlawful meanes as to borowe without willing to pay againe or els to sel that which is not his Such a personage is no better then a theefe or a robber in whō there is no goodnesse but al hurt and hinderance Therefore when Solomon saith Better he denieth that the glorious wanter is good that he might on the contrary part affirme the goodnesse of him which is despised and yet he serueth himself so wel that he wanteth nothing and laboureth to helpe his poore members to get to sustein themselues Besides this he willeth vs not to be greeued though we be despised of the worlde but that we shoulde conceiue so humbly of ourselues that we might rightly say Lord mine hart is not hauty neither are mine eyes loftie Our Lorde Iesus Christ hath not disdained to bee counted an artificer or handicraftes man Hee disdained not to take vpon him the fourme a seruant and therefore S. Psa 131. 1. Mar. 6. 3. Phi. 2. 5. Paule exhorteth vs saying Let the same minde be in you that was euen in Christe Iesus c. Furthermore let vs knowe that Solomon prayseth and commendeth labour and trauell and sheweth vs that wee ought not to boast ourselues of any goodnesse when wee doe not apply ourselues to doe our office for then wee are vnprofitable and are not worthie of the bread that wee eate For euen when we were with you this wee warned you of that if there were 2. Thes 3. 10. any which woulde not worke that he shoulde not eate To conclude let vs knowe that Solomon doeth teache vs that euery one shoulde content himselfe with his owne vocation and state therin to labour according as hee knoweth the wil of God to bee and that none shoulde brag nor presume to support many charges and to occupie diuers offices For as the Prouerbe saith who so gripeth too muche doeth holde so muche the worse that is hee that woulde al haue shal al forgoe They which are contented to holde their estate are willingly contented with sufficiencie and aswel for themselues as to helpe the necessitie of their neighbours Contrarily they which are vaine boasters presuming to bee sufficient to gouerne many affaires and doe fall into suche necessitie that they haue nothing whereon to eate except they borrow it or stealeit so much it wanteth that they haue wherewith to satisfie them which labour for them or to them to whome rhey stande bounde The doctrine of Paule is not contrary to this same when hee saith Let him that stole steale no more c. This doctrine seemeth very
wee shal eate the fruite of the same Likewise if wee participate with the trespasses of the wicked weâ— shal as they doe suffer violence c. 3 Hee that keepeth his mouth keepeth his life but hee that openeth his lippes destruction shal be to him There are two principal wayes of keeping the mouth and consequently of keeping the soule and life and both of them are very necessary The one is to keepe sobernesse and temperancie in eating and drinking They which haue no knowledge of GOD doe so iudge for they say Of sober life coÌ„meth long life They iudge so by a naturall light without the Scripture the which besides the saide light doeth lighten vs by admonitions and exhortations by reprehentions and threatenings If we receiue these admonitions and that wee tremble at his threatninges wee shall keepe our soules Esay 5. 11. 22. 12. 56. 10 Luke 21 34. Rom. 13. 13. 1. Pet. 4. 2. 3. not onely for a time in this worlde but also for eternall life The other manner of keepyng the mouth is too bee carefull in following the thirde and fourth commandements of the lawe Thus doeing wee shall keepe our soules for none wyll pursue vs to death but vniustly and so wee shall liue first of all in this worlde so farre as shal be expedient for our spiritual saluation afterwardes hel shal haue no power ouer vs for to swallow vs but the Lorde wil deliuer vs by his great mercy alone and not that wee can deserue it For albeit it is saide that wee keepe our soules yet must wee attribute nothing but vnto the grace and vertue of the holy Ghost which is giuen vnto vs and for this cause that which he doeth in vs is called ours Let vs then confesse that the keeping of the mouth and consequently the keeping of the soule is the gifte of the holy Ghost and let vs not thinke that Dauid doth attribute any thing to himselfe when hee saith I wil take heede to my waies c. Hee doeth shewe it well when hee saith Set a watche O Psal 39. 2 114. 3. Lorde before my mouth and keepe the doore of my lippes Beholde two kindes of keeping our mouthes the which are very harde for man to doe for wee haue bellies that cannot bee filled because they bee vnsatiable as are those of gluttons and drunkardes which eate and drinke tyl they burst and if they haue any thing too thrust into their mouthes they begin alwayes afreshe or els they are delicate desiring daintie meate and sweete drinkes as are gluttons and licorous fellowes that haue none other care but to seeke where good wine is and sweete morsels Nowe the mouthes of such bellies doe serue them to their appetites if they haue any thing to furnishe the same Thus much for the first manner As touching the second it is no lesse hard For in our mouth there is a little member which is the tongue but it is a fire euen a worlde of iniquitie c. The worlde is filled with such tongues whereof Dauid complaineth Iam. 3. 6. Psal 12. 2. 34. 14. Helpe mee O Lorde for there is not one goodly man left c. They talke of vanitie euery one with his neighbour c. It followeth theÌ„ that the number of theÌ„ which keepe their soules is very smal If we desire to be of this nuÌ„ber let vs obey the admonitioÌ„ Keep thy tongue from euil and thy lippes that they speake no guile It is of this kinde of keeping our mouth that Solomon speaketh heere as he himselfe doth giue it to vnderstande setting rashe speaking opening of the lippes against keeping of the mouth and oppression against keeping of the soule saying but he that openeth his lippes c. Heere the lyars periurers false witnesses and suche wicked men doe see what rewarde they are worthy of not only in this life but also after this life For as they which keepe their mouthes doe keepe their soules not onely for a time but also for euer euen so the wicked and the vngodly lippes ought too bee punished in this Leui. 24. 14. Deut. 19. 16 worlde The history also of Susanna doth witnesse it And if in time they come not to repentance let them looke for eternal death For the Lorde wil not holde him giltlesse that taketh his name in vaine The slaunderers shal not inherite the kingdome of God Kinges Princes and Superiours of the earth may learne a lesson whereof they make no account they haue their honour and excellencie 1. Cor. 6. 10. in most high commendations for they can wel tel howe to punishe them greuously which shall speake against them and do easily let passe the iniuries that are spoken and doone against God not doing any punishmente therefore or pay little So doing they shewe thereby that they are puft vp with excessiue pride and with a diuelishe arrogancie for they doe preferre themselues before God and doe iudge themselues more worthie and more excellent then hee but finally God shal finde them out wel enough and shal wel mainteine his honour in punishing them as they deserue euen as they are threatened therewith Diuers greate Lordes haue well prooued and shal feele that GOD resisteth Psal 2. 4. 82. 6. the proude 4 The sluggarde lusteth but his soule hath naught but the soule of the diligent shall haue plentie There are iesters and idle bodies who making no account of giuing themselues vnto good and necessary workes doe giue themselues to followe foolishe and vnprofitable desires and pleasures and yet for to seeme pleasant mery they are not ashamed to pronounce that they woulde not giue their pleasures for a great summe of money Such folke are muche vnprouided and voide of good sense and sounde iâ—dgment when against their conscience and affection they reiect by worde that which God hath created for the vse of men and contrarily doe esteeme and prayse that whiche God hath forbidden in the tenth commandement of his lawe Thou shalt not lust In this manner they doe more esteeme their fantasies which doe nothing profite then the liuing God who giueth vs all thinges aboundantly for to vse For this cause they wel deserue for to bee brought into extreeme and vtter necessitie and to haue nothing wherewith to mainteine themselues in this life but to bee in continual and miserable sorowe al the time that they haue to dwell in this worlde Solomon doth threaten theÌ„ with such misery saying The sluggarde lusteth c. Hee hath already diuers times vsed the like threates It is a thing very infamous and reprochable for to liue in idlenesse as wee doe iudge al naturally For albeit that naturally wee loue wel to doe nothing and that after the fleshe wee Pro. 6. 50. 11 10. 4. 12. 27. thinke theÌ„ happy that haue wherewithal to liue without doing any thing yet if wee haue men seruants or maide seruants or iourney men for to doe our businesse
fled that doeth depriue vs of the heauenly inheritance which is euerlasting Therefore wee must be careful to flye away from all that that may hinder vs from receiuing of the Gospel which is the power of God to saue vs and maketh vs inheritours and possessours of the heauenly and eternal riches Secondly for to shewe vs howe we shal abounde in wealth hee saieth But he that gathereth with the hand c. Here he exhorteth vs to worke and doeth promise vs that wee increase if wee wil labour and get our bread by good profitable and necessarie works the which hee meaneth by the hande as wee may vnderstande it when hee setteth the hande against vanitie Solomon hath made vs the like promises heere before Thus we learne that by flying of Pro. 12. 11. 13. 4. vanitie and doing some woorthie and excellent worke it is lawful to gather riches together but we must take heede we set not our heartes vppon them otherwise it shal not be togather with the hande but with vanitie for it is great vanitie for a man to occupie himself with greedinesse and couetousnesse As Dauid saith Doubtlesse man walketh in a vaine shadowe and disquieteth himselfe in Psal 39. 6. vaine hee heapeth vp riches and can not tel who shal gather them Againe I turned and sawe vanitie vnder the Sunne There is not onely vanitie in suche labouring but also great crueltie for they Eccle. 4. 7. which gather couetously care least to doe wrong vnto their neighbours and also through hunger to starue and kil them For this cause are they called in the Scriptures theeues robbers and murtherers Esai 1. 59. Amos. 8. and it is layde to their charge that their handes are full of blood 12 The hope that is deferred is the fainting of the heart but when the desire commeth it is as a tree of life When Solomon saith The hope that is deferred c. hee doeth shewe vs thereby that we haue great neede of patience and chiefly in looking for the eternal riches For by howe muche as the riches are more precious and more excellent by so muche are men more vexed whē they are long kept frō the possession of that which is longed for and desired The worldlinges doe prooue this in their temporal riches and the faithful doe feele it in the heauenly and eternal riches Saint Paule giueth witnesse thereto and not only Rom. 8. 23. the creature but wee also which haue the first fruites of the Spirite euen wee doe sigh in ourselues waiting for the adoption euen the redemption of our bodie Againe For wee know that if our earthly house of this tabernacle bee destroyed wee haue building 2. Cor. 5. 1. giuen of God that is an house not made with handes but eternal in the heauens Abraham felt this languishing as hee doeth shewe vs when a certayne time after that God had promised him I wil make thee growe into a great people hee complayneth saying O Lorde God euerlasting what wilt thou giue me Seeing I go childlesse Gen. 12. 2. 15. 2. Dauid also declareth this his longing in the 42. Psalme saying As the Hart brayeth for the riuers of water so panteth my soule after thee O God The Saintes therefore in looking for Psal 42. 2. that which they hope for doe languishe and fainte but so soone as they obteine their desires they waxe ioyful and are satisfied Solomon doeth signifie the same saying But when the desire commeth c. Dauid also doeth expresse it saying I wayted patiently for the Lorde and hee enclined vnto mee and heard me It is saide of Simeon That hee wayted for the consolation of Israel and the holie Ghost was vpon him And when hee had receiued his desire hee prayseth God and reioyceth and is satisfied as Psal 40. 1. Luk. 2. 25. 29. hee sheweth by his Canticle Nowe as the holie Fathers in their languishing were neuer vnpatient so must wee doe the like folowing that which the Prophet Abacuk saieth For the vision is yet for an appointed time but at the last it shal speake and not lye though it Haba 2. 3. Hebr. 10. 36. tarie waite for it shal surely come and shal not stay Again Ye haue neede of patience that after yee haue done the wil of God ye might receiue the promise 13 Hee that despiseth the worde shal bee destroyed but he that feareth the commaundement shal bee rewarded Wee must not doubt that Solomon doeth not speake here of the worde and commaundement of God the which speaketh to the world after diuers sortes as hee hath diuers Ministers and seruants He speaketh to the peoples and nations by his Apostles Euangelists Pastors and Doctors which in the name of Iesus Christ doe preach fayth and repentance according to the holie Scriptures He speaketh by Kinges Princes and Lordes of the earth when by holie lawes statutes and ordinances they labour to guide their subiectes in iustice and to cause them to liue peaceably and in true and holie religion Hee speaketh when fathers and mothers doe teach good manners vnto their children Hee speaketh also when euery man particularly doeth admonish or reprooue his neighbour when it is needful Finally he speaketh when we labour through honest and holie conuersation to edifie our neighbours Whosoeuer doeth despise the worde after what sort soeuer God speaketh shal bee destroyed first temporally as many haue tried it and doe daily feele it Secondly if there bee no repentance there foloweth eternal destruction The holie Scripture doeth shewe vs many examples therof and also it is replenished with threateninges against the contemners whereof wee presently haue one when Solomon sayeth Hee shal-be destroyed c. The first Chapter hath the like threateninges Pro. 1. 24 Contrarily if wee gladly heare that which is saide vnto vs in the name of God and by his authoritie that with true zeale of heart we endeuour to obey it wee shal be mainteined in good estate and shal not perishe Salomon doeth here pronounce it saying But hee that feareth the commaundement shal be rewarded Wherin let vs first note that he saith not simply he that feareth For albeit that the contemners are affrayde by the accusation of their consciences and that they tremble and feare when the worde and commandement is preached vnto them yet they cease not to perishe for they feare not the commandement wherein is promised rewarde but they feare the paines and torments Therefore if we Deut. 4. 10 10. 12. desire to be rewarded let vs feare not the paine but the commaundement forsaking euil and applying ourselues willingly vnto goodnesse because the commandement is holie iust and good This is the feare that our God demandeth Gather the people together vnto mee c. that they may feare me And nowe Israel what doeth the Lorde thy God aske of thee but onely that thou shouldest feare him They that shal haue this feare shal bee rewarded with euerlasting
that woorketh in vs both the wil and the deede euen of his good wil what can wee pretende Wherefore let vs humble ourselues and when it is saide that God wil recompence let vs knowe that that which is recompenced is not alwaies dewe be it good or bad as when we say hee hath paide mee yll for good and contrarily he hath done to his enemies good for euil Nowe if we speake thus we ought to vnderstand that God ought to haue this credite with vs of speaking of his gifts and graces in this manner neither ought we to thinke it strange neither ought we to waxe proude for this kinde of speeche but to acknowledge that God of his only grace and mercy doeth recompence his righteousnes in vs wherewith hee hath indued vs and whereby he hath done good workes And let vs learne that the good which God doeth vnto vs after our good workes is called reddition payement or rendring againe recompense or rewarde because it commeth after and not that our workes are the cause thereof Wee may nowe wel vnderstand that the Papistes cannot alledge this text nor any other like too it for to builde their merites and that they are deceiued through their pride First of al in this that they woulde haue good workes to make a good man as if the tree ought not first to be Mat. 7. 17. 12. 33. good before it can bring foorth good fruite Secondly in this that they attribute goodnesse and righteousnesse vnto the works which are nothing but abhomination before God and are worthy of eternal fire Thirdly in this that they woulde make God for such workes to stande bounde to giue them Paradise from the which they goe backward and fall into hel That is as if a subiect committed the horriblest iniuries that he coulde against his Prince to welcome him home and yet woulde binde him to raise him vp to honour and to make him riche 22 The good man shal giue inheritance vnto his childrēs children the riches of the sinner is layde vp for the iust It is commonly said that the third heyre shal neuer enioy those goods that are wickedly gotten And forasmuch as wee desire that our successors children cozens should possesse those goods that we shal leaue them we must if we wil get goods get them without ouermuch couetousnes without a desire to enrich ourselues If 1. Tim. 6. 6. Heb. 13. 5. we do labour for them let vs do it without desire to hurt or hinder our neighbour and let that which wee possesse bee holden with good conscience being readie to distribute gladly of our riches vnto the needie and also to forsake them where it shal bee needful for the seruice honour glorie of God to the edification and preseruation of our neighbour Thus doing our goods shal not wastefully bee consumed but both wee and ours shal haue a sufficient aboundance Solomon doeth promise vs this same saying The good man shal giue inheritance vnto his childrens children Although there is none good but God onely yet the scriptures fayleth not to cal him good which God maketh partaker of his goodnesse giuing vnto him a right spirit a sounde and perfit conscience and a good affection to his neighbours causing him to hate and abhorre al couetousnesse spoyling vsurie fraude disceit and wicked trades making him gentle liberal merciful and helpeful towardes them which haue neede The man that is such an one shal obteine this blessing of God that his children and cozins shal be his heyres The like blessing was promised vnto Abraham and vnto the other Patriarkes vnto Dauid and vnto al seruantes of God I say expresly Gene. 12. 2. 13. 15. 15. 1. 1◠Psal 132. 1◠102. 2◠that the good shal obteine a blessing of God for albeeit it is sayde He shal giue yet it is not to say that it is in his power or that hee can doe it of himselfe but because that God hath giuen him wealth and also giuen him grace to vse them soberly without wasting the scripture doeth attribute to him that hee giueth and that as a minister and instrument of GOD for that which is attributed vnto him is the gift of God Let vs not then folowe the arrogancie of the riche worldlings which boast of making their children riche but if we be rich let vs acknowledge that it belongeth vnto GOD to giue our children the possession of them after vs. If hee doeth reigne ouer the kingdomes of men much more ouer that which is of farrelesse importance And albeit that diuers children Dan. 4. 14. doe not enioy their fathers riches yet neuerthelesse ceaseth not the present promise to be true and haue his effect But forasmuch as it is saide The good man shal giue inheritance c. Let vs knowe that that which hindereth children to inherite is either that the father was not good though hee appeared so before the worlde or if hee were good that his children doe not folowe his goodnesse and so before God are not counted the seed of the good man And therefore rightly doeth God depriue them of the inheritance giuing them ouer to bee spoiled or vnto excessiue expences and vnto euil gouernement Let vs therefore folowe goodnes and we shal not want an inheritance The meeke as Dauid saieth shal possesse the earth c. The Lorde knoweth the dayes of the righteous Psa 37. 11. 18 25. 112. 1. c. Blessed is the man that feareth the Lorde c. The Lorde doeth truely performe his promises vnto his elect and faythful that they shoulde not want to perishe And by his free and liberal blessing and by his fatherly care he so prouideth for the families of his that before they haue neede hee spoyleth the wicked of the goods they occupie or that they shoulde enioy according to the world and doth giue them vnto his seruants Solomon doth signifie it when he saith and the riches of the sinner is laid vp for the iust Gene. 15. 5. 17. 8. 12. 17. 25. 23. 1. Sam. 13. 13. 14. 15. 11. 16. 12. The Lorde doeth shewe this kindnesse vnto Abraham Beholde the heauen c. After the order of nature Esau shoulde haue beene his brother Iacobs Lorde and maister and haue had the eldership but God kept it for they yongest and least Saule was elected king ouer Israel but for his foolishnesse and wickednesse hee was reiected of God and Dauid anointed king After this wee may first note that what labour or care soeuer wee take for the wel disposing and ordering of our goods and to keepe them yet is it not in our power to hold and keepe them for to giue and bestow them vpon our children and nephewes The blessing of God is necessarie required therein without the which we do but loose our labour to studie to winne any thing And therefore let vs not trust to our counsaile studie and
haue credite and to bee in authoritie and to beare rule But wee shall then haue certaine knowledge to be wise and shal giue true signes therof when we shal haue al our affection set to driue al ignoraunce from vs and to giue ourselues vnto the pure worde of God that we may learne perfectly to gouerne ourselues thereafter Solomon doeth thus pronounce it when he saith The heart of him that hath vnderstanding c. For this only word is our wisdome our knowledge Without it there is nothing but foolishnes ignorance darknes blindnesse albeit that in sight outward maner of doings there seemeth to be great wisdome without this word But as alreadie hath bin handeled not long agone there is neither wisdom nor knowledge but that which the Lord giueth from his mouth the which he giueth and imparteth by the wise which are his instruments It is the word of God which is the true foode of our soules seeing that by it in it Iesus Christ Ioh. 6. 35. doeth giue himself vnto vs with al his goodnes euen hee which is the bread of life And although that man is not wise except his hart be armed with this knowledge that it seemeth we haue no need to seeke for that which wee alreadie possesse neuertheles because we neuer haue such perfect knowledge as were necessarie and that 1. Cor. 13. 9. Ephe. 4. 12. 13. wee haue neede of increase therefore the heart of the wise seeketh knowledge vntil that he come vnto the measure of the full age of Christ whose disciples schollers we must be and to learne of him so long as we liue If in this wise wee seeke knowledge wee shall finde it Let vs not then be like vnto those which are full of sermons before they haue throughly tasted them For if they had wel Pro. 2. 3. tasted theÌ„ they would desire them more seeing that it is so delicate and daintie meate and doeth neuer grieue nor wearie the children of God but doe so long as they liue earnestly desire it though they haue the same abundantly but doe neuer cease to adde knowledge vpon knowledge and as they abound in knowledge and that they haue their hearts wel fenced euen so do they gladly talke therof for to make their neighbours partakers of the same For they which are truely wise and learned haue no straight and close hearts for to reteine knowledge with themselues but large and open for to spread and distribute the same with their mouthes Solomon doeth signifie this same after a sort when against the heart of the wise hee setteth the mouth of fooles and against seeking of knowledge hee setteth to be satisfied or fed with foolishnes It is as much as if he did say Euen as the wise with al the desire of his heart doeth giue himselfe vnto knowledge doeth delight and feedeth himselfe with the same in communicating and opening of it euen so the fooles giue their heartes vnto foolishnesse as it is manifest when they haue theyr mouthes filled therwith that they neuer cease for to babble out the same Nowe wee are al of such nature and can be no better of ourselues Wherfore we haue need to pray vnto God that it may please him to change euerie one of vs according to the state wherin we are placed and that he would giue vs an heart to sâ—eke knowledge that our mouthes or our faces be not fed with follie that is to say that we take al our pleasure and pastime in things contrarie vnto knowledge For after the common maner of speaking To feede himselfe with any thing is to be giuen thereunto and to haue therin his delight and to spende therein his time And it is not without cause that some doe so speake for there is nothing in this worlde that some had rather do then to eate and to drinke as experience teaceth when they will forsake al kinde of work for to goe to it Wherin the children of God ought to learne to be shamefast if they bee not desirous to be fed with knowledge 15 All the dayes of the afflicted are euill but a good conscience is a continuall feast Prosperitie is a state that al desire and contrarily there is none but wil auoide himselfe from miserie so much as hee possibly can but it is not giuen vnto al to enioy their desires and some forsake that which they desire and some yl handeled persecuted of their neighbours either in their good name or in their bodies or in their friendes If they bee infidels and vnpatient not knowing that God who is iust merciful doth send them these torments paines they feele not this euil only without but also they tormeÌ„t theÌ„selues within and so they haue no prosperitie neither in their owne opinion nor iudgement of the world And in this sort is fulfilled in them that which Solomon pronounceth that All the dayes of the afflicted are euill that is to say haue no good time but lyueth or rather pineth away with miserie and calamitie But if they which are persecuted and tormented or to whome there happeneth any euill without the helpe of men are faythfull men and knowing that it is God which sendeth the affliction from whom so euer it commeth doe beare it patiently and aske of the Lorde that it may please him to maynteine strengthen and comfort them albeit that such men in the estimation of the worlde and after the sense of the flesh haue nothing but euill dayes For what strength constancie and boldnes soeuer the faythfull haue in their miserie and calamitie yet they are not insensible otherwise they shoulde haue no neede of patience seeing they could suffer none Euen so is patience begotten of tribulation and the scripture exhorteth none vnto Tribulation is the mother of patience patieÌ„ce but such as suffer Albeit I say that after the outward appearance and feeling of the fleshe their dayes are euill and haue no prosperitie yet are they happy before God both in their consciences and minds they haue more quietnes and rest then haue they which count themselues most happie of the worlde and so their dayes are not euill though they be afflicted and suffer much Notwithstanding wee doe not falsifie Solomon for he speaketh chiefely of the afflicted which neither can nor will beare affliction patiently and speaketh after the iudgement of the world which sometimes faileth and after the sense of the flesh which the faythfull resist and by the help and grace of God doe ouercome it And forasmuch as they be of good courage they cease not euen in the middest of afflicton how hard and sharpe soeuer they be to be merry as if they remained stil at a feast and banquet alwayes to make good cheere Solomon doth signifie it saying But a good conscience is a continuall feast God Ioh. 15. 18. 19. 20. 16 33. Mat. 5. 10. 11. Iam. 1. 12. doeth exhort vs in diuers places to be
knowe him more and more and to vnderstande his doings and workes it followeth wel that Solomon doeth shewe that we must vnderstand that the Lord is farre from the wicked after the former sense And thus in fewe wordes Solomon doeth describe vnto vs the misery and destruction of the wicked and also their malice blindnesse and obstinacie contrarily the felicitie stabilitie of the righteous and also their easinesse of learning and obedience The righteous in this worlde seeme to bee cursed and as it were forsaken of God for the worlde doeth afflict them and labour to destroy them and for this cause it seemeth that God doeth not care for them that hee hateth them and hath reiected them but sith that God heareth their praier it followeth that they are and shal be Psal 22. 2. 71. 11 blessed and shal be firme and stable for by their praiers they aske deliuerance from al euils that God would preserue thē and giue vnto them euerlasting blisse The which hee graunteth them as we heere doe heare when it is saide that the Lorde heareth their praier Psal 23. 18. 19 34. 18 145. 19. 50. 15. and also in other places And forasmuch as the righteous do pray the which God heareth it followeth that they become willing to learne and obedient vsing prayer whereby they obey God who saith Cal vpon me in the day of thy trouble and I will heare thee and also that they aske nothing but according to his wil otherwise they should not be hearde And thus they become willing to learne and obedient and the Lorde doeth not impute their sinne vntoo them for the which cause nee is farre from them as from the wicked we might adde as the trueth is that God accepteth their fayth Heb. 11. 6. Mat. 21. 22. Iohn 15. 7. without the which none is acceptable to God but with fayth he auoweth all as our Lorde promiseth Wee doe then vnderstande howe wee shoulde make acceptable prayer vnto God and shal haue a true argument that we are righteous to wit if wee bee certayne of the goodnes of GOD towardes vs and that in this certaintie we desire and labour to order ourselues vnto the wil GOD. For true fayth is not ydle as our Lorde doeth teache vs when hee asketh repentance with fayth Whosoeuer woorketh righteousnes Mark 1. 15. Gala. 5. 6. Iea. 2. 14. 1. Ioh. 3. 7 is righteous Nowe forasmuch as there is none except hee bee out of his witte which would haue God farre from him but al desire his helpe and succour wee must needes abhorre al kinde of wickednes and that we aske of God to be iustified that by our prayers wee may drawe him vnto vs for to helpe vs in all our necessities Albeit then that GOD our father knoweth wel what wee haue Mat. 1. 8. neede of before wee aske neuertheles sith that he woulde haue vs to pray vnto him and that he delighteth when we speake vnto him priuily let vs humble ourselues before him submitting ourselues wholy to his holy wil and confessing that all goodnes commeth from him and that of ourselues we haue not neither can haue any thing 30 The light of the eyes reioyceth the hearte and a good name maketh the bones fatte As the man which hath lost his sight cannot reioyce in his hart but is troubled and greeued euen so he which feeleth himselfe to diminishe in wit and looseth his vnderstanding cannot haue true ioy Contrarily as he that hath been blinde if he recouer his sight doth delight and reioyce in himselfe euen so hee which hath walked in the vanitie of his thought imagination if he come to be awaked Ephe. 6. 14. and raised out of his sleepe and riseth from the dead and that Christ doth lighten him he wil reioyce in the Lorde he wil cast far from him the workes of darkenesse hee will be no more darkenes as sometimes he was but being light in the Lorde wil walke as a Rom. 13. 12. Ephe. 5. 8. childe of light receiuing that which is acceptable to the Lorde Solomon doeth declare vs this same in fewe wordes saying The light of the eies reioyceth heart c. We must thus vnderstand this sentence for it shoulde not be notable if Solomon spake of the corporal eies onely except it were by comparison admonishing vs that if we haue a ioyful heart and are glad when the darkenes of the night or of any darke prison or deepe pit are passed that wee Rom. 13. 1◠2. Chr. 20. 12. doe see the brightnesse of the Sunne and are at large in corporall and temporal libertie by a much stronger reason ought wee to reioyce when the night is past and that the day is come wherein the Psa 25. 15. 123. 1. 2 141. 8. Lorde giueth vs that wee may walke honestly Likewise the eies in the holy Scripture are taken for the spirite and minde of man in many places But our eyes are towardes thee Mine eyes are euer towardes the Lorde Now when the Spirite and minde of man is lightened Mat. 6. 22. Psal 19. 9. 119. 14. 16. 162. by the worde so that thereby it is lead in righteousnesse and true holinesse hee reioyceth and delighteth Suche is the nature of the worde receiued and disgested Neuerthelesse when it is saide That the light of the eyes reioyceth the heart wee may take these wordes as if hee saide That man reioyceth in his heart when hee seeth himselfe at rest and peace and in prosperitie so that he is not vexed nor molested For as the night the darkenesse and obscuritie is taken for vexation sorowe aduersitie and miserie euen so the light is taken for the contrarie Wee haue looked for light and beholde Esai 56. 9. darkenesse c. This last sense is verie fit for that which Solomon addeth when hee saith And a good name maketh the bones fat For he sheweth by what meanes a man shal obteine prosperitie peace rest He would haue man so gouerned that he shoulde giue none occasion to bee blamed rebuked nor that any man shoulde thinke euil of him but that hee shoulde get not abundance of temporal goods power credit and authoritie but shoulde labour to liue so wel as he shoulde obteine a good name He expresseth howe necessary it is for man to haue a good name when hee saith that it maketh the bones fat For as when the bones are filled with marowe compassed with flesh and skinne a man feeleth himselfe whole soūd euen so he which getteth a good name is in good reputatiō with his neighbors feeleth his ease for his neighbors do not trouble him he knoweth that he proceedeth in a good consciēce towards thē the which is a great prosperitie which Solomon signifieth by fatting of the bones The bones heere which are members of the body are taken for the whole man but chiefly for the Deut. 31. 20
woorke the which doeth seeme for to surmount our power and capacitie Hee laboureth to turne vs away from distrust which doeth torment vs although with great boldnes we imploy and occupie ourselues about our duetie but wee thinke that the labor that wee take shal not bring foorth such fruite as wee desire or that it shal come to nothing and that wee shal loose our paines and our thoughts shal vanishe into smoke Therefore for to remedie these three vices pride weakenesse and distrust hee woulde haue vs to referre ourselues to the pronidence of God They which haue committed themselues thereto haue come to the ende of their affaires whereas other haue beene made voide of their hope Adam and Gen. 3. 6. Eue did not commit their affaires vnto the Lord but to the Diuel and therefore they did not obteine their desire Noe contrarily referred himselfe vnto the prouidence of God building an Arke at his commandement for the sauegarde of his housholde and his thoughts were directed for as hee hoped so came it to passe Let them then which feele thēselues weake voide of al mens help not bee discouraged nor dispaire as though it were vnpossible that they coulde obteine their wishe and desire but in working as God giueth them let them rest vpon the prouidence of God and hee wil giue vnto them prosperite as shal be necessary for them Solomon is not onely a witnesse hereof but his father Dauid before him seeing the worldly prosperitie of the wicked the which was a greate temptation vnto the faithful and innocent which were in aduersitie doeth admonish them also saying Trust thou in the Lorde and be Psal 37. 3 55. 23. 1. Pet. 5. 7. doing good Cast thy care vpon the Lord and hee shall relieue thee And after them Saint Peter And heerein we must not scatter with ehe wolues nor feare if wee become sheepe that the wolues should tate vs but knowing the prouidence of God and the care that hee hath ouer vs let vs bee patient and gentle and let not the wickednesse of men prouoke vs to be like vnto wilde beastes which reuenge themselues with their teeth feete nailes and hornes for to keepe that which they haue or to spoyle other of theirs Let vs then bee at peace and quietnesse in our consciences and mindes and towardes our neighbours let vs bee soft modest gentle and lowly Concerning the rest though wee must commit our affaires and cast our burden vpon the Lorde yet is it not to say that God woulde haue vs to bee like vnto stones and that wee shoulde bee voide of al iudgement Solomon doth signifie it when he saith Commit thy workes and Dauid when he saith And giue thy selfe to doe well They doe not preache vnto vs that God careth for vs for too leade vs vntoo idlenesse slouthfulnesse and carelesnesse but least that wee shoulde bee ouercome with feare and that ouer muche thought shoulde driue vs vnto impaciencie for the knowledge of the prouidence of god doth not deliuer vs frō al care so that it is lawful for men to be without care and to liue after the pleasure of their sensualitie and lust Wee must not for the prouidence of God suffer our fleshe to haue his ease but that our faith should make vs quiet and peaceable and that wee shoulde prouoke ourselues neither inwardly nor outwardly against our neighbours When euery one of vs shal be careful to folow his vocation in a good conscience beholding that God doth commande vs so to doe and hoping that God wil blesse our labour as he shal see expedient committing our workes vnto the Lorde then shal our thoughts bee directed for wee shal not be made voide of our hope but shal obteine our desires as the scripture doth shew in diuers places Therfore let vs vnderstande that Solomon woulde haue vs to bee careful and that we shoulde diligently imploy ourselues vnto work and that we should doe our workes not thinking that of ourselues wee can finishe to make our enterprise prosperous or that in our worke wee must trust vpon some body and that one of vs shoulde stay himselfe vpon an other scattering our workes heere and there and committing them to many as doe the poore miserable Papistes which haue their recourse and trust in many Patrones and Aduocates but contenting ourselues with one onely Aduocate wee must make as it were a scroule of our workes binde them vp together and commit all the charge to him without distrusting him Thus doing our thoughtes shal bee directed and established that wee shall obteine as wee desire Solomon hath so vnderstoode it when hee saide Commit thy workes c. 4 The Lorde hath made al things for his owne sake yea euen the wicked for the day of euill The names and titles which are attributed vnto God in the scripture doe shewe that he is of suche vertue maiestie and might that hee hath no neede of any creature for to borrowe that which hee wanteth or to make him more perfect in himselfe The scripture doeth name him the Almightie The Lorde The Almightie the highest the holy one not after the maner of men which for to flatter the great men and to bee welcome towardes them wil giue thē titles which might wel agree vnto their estate but they withstād their manners and kinde of doings as some wil cal the Pope their holy father and yet there is neither holinesse nor fatherlinesse in him except hee beget bastardes or children to the Diuel by doctrines and mens traditions Other shal be called Catholike and most Christian and yet notwithstanding they shal haue neither faith nor Christianitie but shal labour for to abolishe the faith and religion as the interim doeth giue witnesse and the prisons banishmentes confiscations and burninges doe shewe it in Poperie But our God is of such nature that no man can giue vnto him titles and names too excellent yea it is altogether vnpossible that wee should expresse by words what he is for hee surmounteth infinitely al things both heauenly and earthly both corporal and spiritual so that wee cannot worthily enough either thinke or speake of him Wherefore let vs with al humblenesse feare and reuerence thinke and speake of our God knowing that of ourselues we are not fit nor meete thervnto Now for to thinke or speake wel thereof let vs beleeue cōfesse that which was saide at the beginning That hee is of suche vertue and power that hee hath no neede of any creature to borrowe and take of him what he needeth He hath wel shewed this same when Gen. 1. Psal 33. 6. Esay 40. 12. of nothing hee created al things by his onely worde Esay also doth wel shew it who is he that hath measured the waters with his fist counted heauen with the span comprehended the dust of the earth in a measure and waighed the mountaines in a waight and the hilles in a ballance Who hath instructed the
that suffereth not that they should bee without euil for by reason of their ingratitude and crueltie which they knowe to bee against nature their consciences doeth reprooue them and haue their mindes in continual feare and are terrified with the iudgement of God For albeit they labour by al meanes to take their pleasure and bee mery for to forget the euil they doe or perswade themselues to beleeue that they doe none yet seeing that they yeelde euil for good they resist against nature and fight against it they cannot auoid but that their wickednesse will appeare before them and conuince them in their conscience that they are wicked and therfore they are in a continual trembling and fearefulnes although they labour sore to assure themselues and to be glad For there is no peace to the wicked And so they beginne their hel euen here hoth they and their housholdes which folowe their steppes and wayes Now forasmuch as by our corrupted nature we are al inclined and geuen to yeeld euil for good we ought wel to feare this threatning seeing we desire that al should be wel and prosper in our houses and families both in our time and after our decease from generation to generation Let vs take heede that we folow not our corruption least wee he of the number of those against whom the Prophet Ieremie doth both pray and prophesie Therefore to be exempted from such euil Ier. 18. 19. wee must bee gouerned by the holie Ghost which may make vs to yeeld that duetie which wee owe vnto our neighbours 14 The beginning of strife is as one that openeth the waters therefore ere the contention be medled with leaue off It is a verie dangerous thing to breake howe litle soeuer it be a browe or bancke which keepeth in a riuer in his course least it shoulde spreade ouer the erable lande or meddowes or through townes or villages for so soone as ther is but neuer so litle a breach begonne if the riuer beginne once to grow and to swel the violence rage of the water wil easily enlarge the breach thē there is an inundation flood made which bringeth great temporal hurt whereas the ouerflowing happeneth Nowe if wee feare such an opening for the danger or hurt that foloweth wee must needes feare to begin a striefe and to stirre vp any debate amongst our neighhours of what qualitie or condition soeuer they bee but chiefly betweene kinges and Princes and lordes of the earth For looke by how much as the riuer is the greater by so much shal the breache of the banke bee more dangerous euen so also by howe much as men are of greater strength and power by so muche is the striefe more dangerous which is begunne to be raised betweene thē We ought then to feare to begin any strife for as by a breache and opening of the banke the waters breake in which bring great hurt to the goods on the land euen so also the beginning of a strife bringeth greate hurte both to the bodies and soules of men for hatreds spites and desires of vengeance are kindled 1. Ioh. 2. 3. 14. which kil the soules Also by the beginning of strife are raysed seditions insurrections frayes and cruel warres and much blood is spilt besides theftes and spoylings besides whoredomes and adulteries and besides other oppressions Solomon maketh this comparison when he saith The beginning of strife is as one that openeth the waters c. Not that al thinges are like and equal as hath beene alreadie shewed and also may be seene by experience but Solomō maketh this comparison for to shewe that it is verie harde to let and stop that many euils shoulde not folowe vpon the beginning of stryfe And therefore hee admonisheth that wee shoulde take heede from beginning of debate saying Therfore ere the contention c. Hee doeth heere teache vs that if wee see our neighbours to bee incouraged to make debate with vs let vs bee readie to seeke peace and reconciliation with them and let vs be so gentle gracious and patient that wee may leade our neighbours vnto quietnes and to desist and leaue off the euil that they deuise And for to doe this wel we must take heede from nourishing of hatred in our hearts for hatred stirreth vp strifes And so to leaue off wel before the Pro. 10. 12 contention bee medled with wee must bee enclined to brotherly loue 15 Hee that iustifieth the wicked and hee that condemneth the iust euen they both are abhomination to the Lorde Wee al doe naturally knowe that God loueth the righteous and keepeth thē contrarily that he hateth the wicked letteth them perishe yea doeth punishe and destroy them Wee know also naturally that we must be folowers of God hating euil and persecuting it to bee louers of goodnesse folowers of it and wee would be accounted to be thus affectioned and are readie to think and pronounce of others which doe the contrarie that they be no honest men Wee also iudge naturally that the righteous ought to be mainteined and conserued and the wicked reiected and cast off Nowe for to helpe this natural iudgement and for to make them which shal stande against it more vnexcusable God hath giuen vs his lawe by writing by the which hee commaundeth vs the good and forbiddeth vs the euil not onely giuing vnto vs the twoo tables of stone but also diuers other commaundementes and forbiddinges for the exposition of the saide tables as wee may see it in the Bookes of Moyses whose doctrine Solomon folowing sayeth He that iustifieth the wicked c. When hee speaketh thus hee hath regarde vnto that which is saide for to declare this same Exo. 23. 6. Leui. 19. 15. Deut. 1. 17 16. 19. Esai 5. 23. 59. 14. Ier. 21. 12. 223. Amos. 5. 6. wel the Lord hath added vnto his lawe the Prophets which haue often cried out vpon the wicked Iudges And forasmuch as in iustifying the wicked wee goe against the right and natural writing wee woorthily deserue to be abhorred of the Lorde which is authour not onely of the lawe written but also of natural knowledge for we haue no knowledge nor natural light but that which hee hath giuen vs. Against the which if wee stande wee are worse then bruit beastes which folowe their nature and in going against the lawe written we are like vnto seruantes and maides which despise that which they be ordeined and commaunded to doe about their maisters woorke and labour to marre al for to vexe and to despite them whom they shoulde please and obey Nowe if such seruantes and maydes are hated of vs if we haue any such it foloweth rightly that wee must be in abhomination to the Lord whome wee ought to obey and please if wee stande agaynst the Law that he hath giuen vs by writing Whervpon foloweth eternall death for none can obteine saluation except he please the Lorde God Wherefore the
nearer then a brother We commonly say it is a good thing to haue friendes and that one ought to preferre thē before al worldly treasure for it is an easie thing to recouer goods but not so easie to obtaine friends And therfore if one be careful to keepe his temporal riches and to maintaine himselfe thereby by a farre greater reason ought he when he hath friends to keepe them wel and maintaine himselfe with them in amitie being at their commandement not in wordes onelie but indeedes also and trueth Solomon speaketh so when he saith The man that hath friends c. Heerein he regardeth that God in his lawe hath not giuen his commandements for a smal time by the which hee teacheth vs that which wee ought to doe to our neighbours and howe wee shoulde maintaine ourselues in amitie with them Wherefore let vs not thinke that Solomon speaketh heere of table friends of plaie fellowes or other dissolutions and wicked conspiracies But hee speaketh of the friendes which haue learned by the worde of God to loue and for his loue doe loue He sheweth it when hee yeldeth a reason why one shoulde mainteine himselfe in friendship and that hee saieth There is a friend c. Table friendes are not so surely conioyned but they may be easily separated by the least occasion that can be But it is a harde thing to make those friendes which loue together in God and by his worde to leaue one an other for they are brought to loue together by the holie Ghost which is a band indissoluble And so although carnal brothers fal out and forsake one an other yea although they lift themselues vp one against an other euen to the death notwithstanding they that loue in the trueth although they be not naturall brethren yet they haue a sure and stedfast coniunction Insomuch that they loue as muche or more in aduersitie then in prosperitie And so it is saide that in a matter of neede one knoweth his friend Our Lord Iesus Christ hath shewed vs by proofe that thus we ought to loue The xix Chapter 1 BEtter is the poore man walking in his integritie of life then he that abuseth his lippes and is a foole HEere Solomon hath no regarde to speech which is an easie thing and wheretoo the wickedest wil accord in woorde to the ende to get credite and to be accounted wise but if wee weigh more neerely the affections thoughtes opinions and phantasies of men which are verie harde to rule and gouerne wee shal knowe that Solomon saieth not so without great cause for as it is daily seene the poore man is in cōtempt and out of fauour with al men and be there neuer so much wisedome prudence or foresight in him yea although it plainly appeareth yet is he reiected as vnprofitable and persecuted as a wicked person And they which doe this wil persuade themselues they doe wel although the ordinarie talke goe quite contrarie But men for the most part speake as birdes in a cage not vnderstanding what they say nor receiuing fruite or benefite thereof And thus while the lyers deceiuers flatterers backbiters sowers of false doctrine and false opinions shal haue the vpper hande and be reputed honest eche one shal desire to resemble them because they are welcome and muche accounted of So see wee wel that not without great cause Solomon saith The poore man in his c. Hee knewe wel that we had neede of such aduertisement because there are verie fewe which make account of pouertie and muche lesse of simplicitie and purenesse Pouertie also is a thing which of it selfe ought not to be esteemed it ought to the ende it may bee of some value to be ioyned with a good conscience For this cause Solomon hath wel foreseene not to say simply The poore man is better c. but he addeth Walking in his integritie and purenes for it is that which maketh the poore man being nothing worth of himselfe to be founde profitable and good without the which he that is poore can not but annoy and hurt offende and endamage but when hee is accompanied with integritie hee contenteth himselfe with his estate and calling and wil bee right sorie to offende any man either in woorde or deede stil desiring to doe profit and pleasure to his neighbours And thus Hee is better then he that abuseth his lippes c. For hee that is suche a one not onely is vnprofitable but also noysome and hurtful As Solomon expresseth it saying Hee is a foole For as often it hath bene said he calleth him foole which is giuen to doe hurt and delighteth therin And herein hee sheweth that the peruersitie of the lippes proceedeth from the follie or wickednesse of the heart And therfore shoulde wee laye away our wickednes and walke in integritie the which is ours onely because it is giuen vs from God and therein let vs delight Let no man builde vppon his owne goodnesse although Solomon say Walking in integritie Besides this let vs note that when Solomon setteth the foole abusing his lippes a contrarie to the poore man walking in his integritie hee tasketh the riche worldlinges of follie which is the wickednesse of the heart whereby they depraue and abuse their lippes wherewith they speake in pride and malice and giue licence to their owne appetite to speake against God and their neighbors Then to the ende we merit not to be tasked with such wicked and foolish persons let vs loue integritie and walke in the same procuring in all our woords and actions the honour and glory of God and doing truely to our neighbours euery thing as wee woulde they shoulde doe vnto vs so that wee may say I haue beene vncorrupt before God and haue kept my selfe from offending him I haue lifted vp my heart to thee In thee my God haue I trusted If wee walke thus what pouertie or affliction soeuer wee Psal 18. 24 26. 1. haue wee shal want nothing for the Lorde God is our Sunne and Buckler The Lorde spareth no good from them which walke in innocencie Not because our owne righteousnes deserueth Psal 84. 12. it For although Dauid after recital how God assisted him saith The Lorde hath rewarded mee according to mine owne righteousnesse c. Psal 18. 17 21. Notwithstanding hee trusted not in his owne integritie but in God onely as hee sheweth it Note we also that according to the foresaide exposition when Solomon saieth That the poore man is better c. hee speaketh of the goodnesse of the conscience of maners Psal 18. 3. 31. 13. and behauiour as wel in worde as indeed and wil that for this goodnes the poore man be esteemed and preferred before the foole be hee neuer so riche and mightie As also God preferreth him But the opinion of some men is that Solomon prayseth more Psal 34. 11 Luk. 1. 51. 6. 20. Iam. 2. 5. the condition of the poore man then of the foole and
that hee esteemeth the poore man walking in his integritie of life to be more happie then the foole which abuseth his lippes This exposition conteineth trueth and dependeth of the former for if the poore man be preferred by God it foloweth that he is in good estate and more happie then the foole 2 Desire without discretion is not good and he that hasteth with his feete offendeth Those which are not instructed in the worde of God but ledde by the sense of their owne corrupt nature and according to the appetite of the fleshe haue diuers and sundrie desires and haste as muche as in them lyeth to attaine to the ende of them and to enioye them They thinke stil it is no hurt to desire that which they haue in their phantasie although they knowe not what the ende wil bee neither if it be profitable for them to obtaine it according to their desire If the worlde reprooue and condemne not suche desires the holie Ghost ceaseth not to blame and reiect them as vnprofitable and wicked saying by Solomon Desire is naught c. And it is in folowing that which God forbiddeth Therefore seeing God hath giuen suche commaundement it is Exo. 20. 17 not without cause that Solomon blameth it For it is not lawful to make that good approoueable which God forbiddeth whose onely wil should suffice vs for the perfect rule of al iustice and equitie Likewise naturally wee perceiue that in desiring we are prouoked to strife and debate if we obtaine not our desires and enioy them at our pleasure And therefore Saint Iames doeth worthily rebuke the couetous But when we see that the antient holie Fathers Iam. 4. 1. as Abraham haue had desires which haue not bene reprooued naye rather haue obtained according vnto them yea more then Gen. 15. 2. 12. 2. 13. 14. 21. 1. 28. 20. 13. Psal 50. 14. Mat. 6. 9. Psal 145. 18. Rom. 3. 9. they could themselues desire Hee desireth it according to discretion as appeareth by the promises and so hee obteineth it Iacob desireth that the Lorde God wil assist him folowing heerein rhe promise made Dauid desireth often to be deliuered from his enemies for hee knewe that God woulde that hee shoulde raigne in Israel Also seeing it is Gods wil that wee shoulde cal vpon him and that our Lorde God hath taught vs to praye and that we haue the promise to bee hearde wee shoulde and ought to vnderstande that Solomon blameth not al desires for hee himselfe hath wished and obtained And in this place he sheweth it also when he saith not absolutely Desire is not good but hee addeth to it Without discretion as if hee shoulde say That when wee wishe for any thing whereof we haue not certaine testimonie in our consciences that the worde of God alloweth it suche wishe is not good It is without fayth which is the foundation of al goodnesse yea the goodnesse of our desires and without the same it is impossible to please God And by consequence hee imputeth it a sinne And for this cause the infidels are frustrate of their desires as many haue Hebr. 11. 6 Rom. 14. 24. prooued it and principally the enemies of God and his people And the holie scripture yeldeth testimonie therof The desire of the wicked shal perishe Likewise that it is not good to desire Psal 112. 10 without discretion Solomon sheweth it when he calleth it sinne saying And he that hasteth He saith the same that we haue expounded but vnder other wordes wherein hee speaketh by similitude For euen as hee that runneth with his feete without any other consideration but that hee come to the ende of his race and atchieue his iourney falleth and stumbleth against them that he meeteth and so doeth them hurt so he that is ardent in his desires and boyling in his affections to doe a thing not knowing whether it be lawful for him or no is not cleare without damage principally of his soule he troubleth hurteth others and so sinneth And to accomplishe his desires hee doeth that wrong to his neighbours which he woulde shoulde not bee done vnto himselfe and he doth them not that good which he is bound to do and which he would should be done vnto him if hee were in the place and estate of his neighbours And which worse is hee giueth not the honour to Gods prouidence which is due theretoo for hee distrusteth thereof and hath al his whole endeuour on his enterprise and affections Hee leaueth God behinde and puts him backe to the ende hee bee not letted to runne after his desires which he would Psal 38. 10. 42. 2. 119. 20. 131 Esa 26. 8. 9. renounce and bee coye to atchieue if hee had God in his thought and desired like the Psalmist and Esay 3 The foolishnesse of man shal peruert his waye And his hart shal fret against the Lorde It seemeth that the wicked prosper and doe their busines wel in this world and therefore they are accompted honest sage wise which thing they desire and couet and enforce themselues to appeare so Notwithstanding in their businesse they neuer come to the ful ende of that they desire And therefore they streine themselues bee it right or wrong to obtaine their owne wil and by this meanes they marre al. First for them for they haue thoughtes and deliberations which proceed from the malice of their consciences the which Solomon calleth follie Eliphas guile and sutteltie and Dauid vanitie Wherevpon enseweth that they can profit nothing Iob. 4. 12. 13 Psal 94. 11. but must of necessitie be frustrate of their enterprises attemptes as one may see by the places afore alledged and as Solomon pronounceth it saying The follie of man shall peruert his wayes c. Secondarily as much as in them lyeth by their follie and wickednesse they doe al manner euil to their neighbours whereas they shoulde doe good and bee sage to profite and helpe them And so they peruert their way practising and doing cleane contrarie to their office and duetie Then as they are peruerse so God is to them peruerse not permitting them to come to the end of their enterprise Psal 18. 27. as they woulde And when they thinke sure to haue an end of the same God ouerturneth al and maketh the wicked feele that it is hee that is troubled disturbeth them to dispose their waies according to the appetite of their follie Yea for that cause he handleth them so rudelie that they knowe not in what taking they are but they feele great resistance whereat they are angrie agrieued and dispited And although it seeme to bee against men onelie that they would deale notwithstanding insomuch as they cast their rage against innocents whose defender God is they fret and fume against him not in wordes onelie but they beare him a grudge also in heart Solomon speaketh so when hee saith And his heart c. One may wel
sense requireth it and because he hath spoken in the beginning of the sentence of a mightie man wee wil take the man for him which is in preheminence and authoritie and wil vnderstand that Solomon accuseth heere the mightie of disloyaltie oppression andviolence because Esa 1. 21. 3. 13. 5. 23 Amos. 2. 6. they doe not answere to their title of well doing but in steede of being men of benificence they are theeues robbers murderers and homicides as is laide against them in the scriptures 7 Hee that walketh in his integritie is iust and his children shal be happy after him We desire naturally to be reputed iust and that al goe well in our family not onely during our life but also after our decease Nowe to the ende wee haue no vaine reputation but bee iust indeede yea before God and that wee ourselues haue witnesse thereof in our owne consciences Solomon sheweth vs the way that wee ought to walke in when hee saith He that walketh in his integritie is iust and his children shall bee happy c. Hee saith not hee which referreth himselfe to bountie and vertue of his neighbour and attendeth to his merites to the ende wee doe not as the Papistes doe which recommend themselues to the merites of Saints which are departed and attende on the suffrages and workes of supererogation of fat bellied Monkes It is not meete that wee bee fainte hearted to rest and take breath nor that wee ease and repose ourselues as if our legges were a weary or our feete chafed but wee ought too walke being conuersant with our neighbours in sounde and pure conscience without malice fraude or any disguisement and doing frankely to our neighbours as wee woulde they shoulde doe vnto vs keeping loyaltie to them and loue vnfained being ready rather to endure damage then to hurt another man This is the integritie in the which al faithful men ought to walk to deale purely and iustly in the house of the Lorde which is his Church This is wel taught vs in the scriptures If wee walke in suche integritie wee are of the number of them which haue place in the house of the Lorde Psa 15. 24 Psa 33. 4. 15. Psa 3. 5. wherevpon ensueth that hee accepteth vs as iust For the woorde of the Lorde is righteous and al his workes are faithful Hee loueth righteousnesse and iudgement the earth is full of the goodnesse of the Lorde For thou art a God which louest not wickednes The wicked shal not dwel before thee It foloweth also that we walke according to his lawe for there is no integritie but that which is taught vs by the woorde of God One may see this clearely in the Psalme 119. 1. and in many places of the same Psalme And seeing it is so that our integritie lyeth in keeping of the Lawe of God the which is not in our power it followeth that of ourselues wee cannot walke in our integritie And therfore although it bee called ours and that it is the way of iustice yet neuerthelesse let vs take heede to glorifie ourselues in our owne way as if of ourselues wee did walke so but let vs aske the guiding and gouernment of our God Otherwise wee cannot walke according to his commandements as is shewed vs in many places by his promises Psal 25. 4 119. 33. wherewith wee shoulde not haue to doe if of ourselues wee had the power to doe that which hee promiseth Wherfore also although it be said that who so walketh in his integritie is iust let vs not imagine that our integritie maketh vs iust But when wee walke rightly and roundly without dissimulation or fraude in that which God hath taught vs by his worde wee haue a certaine argument that wee are iust for wee bring foorth the fruites therof the which make vs not iust but because God iustifieth and sanctifieth vs by his spirite we bring foorth the fruits of iustice and 1. Ioh. 37. so walking in integritie wee haue witnesse that we are iust Also we are certaine of our election to eternal life for them that he hath predestinated he hath also called thē that he hath called he hath also iustified and them that hee hath iustified hee hath also glorified Rom. 8. 30. And so wee haue testimonie of being blessed not onely for ourselues but also for our children after vs as Solomon pronounceth saying And his children shal be happy or blessed after him Not that the father deserueth it nor yet the children but it is by the meere mercy of GOD according to his promise Wherefore wee ought to vnderstande the promise that Solomon maketh here according as the Apostle Saint Paule expoundeth it All they Gen. 17. 7 Exo. 20. 6 Rom. 9. 6. which are borne after the fleshe of iust people are not iust nor blesse◠for the same and contrariwise they which proceede of the wicked are not vnhappy therefore as it is shewed to vs very well in Ezechiel Chapter 18. 8 A king which sitteth in throne of iudgement chaseth away all euill with his looke Kinges Princes Magistrates and Superiours of the earth are so much doted ouer their owne greatnesse and preheminence that they thinke one ought to tremble vnder them when in the meane time they passe their dayes in pleasure and make good cheere sleeping and resting at their ease without taking care to minister iustice and regarde to roote out the wicked reprochful and insolent Whereby it commeth to passe that il deedes increase and indure and it is an hard thing to remedie it for this cause Solomon being willing to amende such disorder and loosenesse admonisheth kings of their duetie saying The king c. Hee wil first of al that Magistrates bee not as them whome God complaineth of by his Prophet Esay but that they bee set in the throne not of pride pompe and vaine magnificence nor of oppression outrage and violence as the most parte of them which haue the title of administratours of iustice come to possesse the seate for to make their own profite by wrōging others but that they be set in seate of iudgment that is in what part soeuer they bee their affections and studies tend to do right to euery one to punish the wicked mainteine the good and deliuer the feble and oppressed from the violence tyranny and crueltie of the wicked Secondly as God whose liefetenants they are beholdeth with his eies al things so he wil that kings haue eies that is to say care and diligence to watch ouer them which are giuen them in charge and of whome they haue the gouernment to the ende they may banish and chace away al wickednesse and that trueth iustice holinesse innocency may raigne and because what heede or diligence soeuer kinges and princes vse yet they are neuer of themselues sufficient to chace away al euil but they haue neede too haue honest mē to beare charge vnder them as Iethro admonisheth Moses therof
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
diligent are onely vpon plenteousnes but he that is hastie commeth verily to pouertie We are al slouthful by nature as we ourselues wel perceiue yet neuerthelesse we thinke that we are woorthie to haue muche substance but we iudge in the meane while that there is none but the diligent that ought to haue plentie of goods wherein wee shoulde iudge aright if we vnderstood who they were that are diligent for Pro. 10. 3. 4. 5. 11. 25. 12. 11. 13. 4. 23. 25. 14. 4. 23. 20. 13. we wil consent to that which Solomon hath spoken heretofore and to that which he saith presently That the thoughts of the diligent are onely vpon plenteousnes c. He speaketh but of thoughts but he sheweth therwithal that they are not vaine and light thoughts which are without effect for he saieth Of the diligent that is to say of him which thinketh not to couet onely as the slouthfull doe but thinketh in imploying himselfe carefully to his busines to the ende it may be dispatched duely and may profite and yeeld him suche abundaunce that hee may be farre from pouertie and neede which if wee wil be free from wee ought not to proceede in our affaires rashly and without consideration for there is only plenteousnesse where the diligent thinketh wel without rashenesse as the hastie doe which boyle with inordinate desire and neuer obtaine their wishes soone enough as they thinke nor such plenteousnes as they woulde haue and because they proceede in their enterprises without good consideration in steede of hauing plentie with the diligent they run into pouerty As Solomō addeth But he that is hastie commeth verily to pouertie Hee is not content to affirme simply this same but because he speaketh against the sense of many for we neuer are soone enough come to our desires he striueth to confirme his saying by this word verily or onely He hath alreadie saide the same Then although there were none other fault but that he which is hastie proceedeth rashly and without aduise hee deserueth wel to be poore and needie but there are Pro. 20. 21. other foule faults One is that he mistrusteth of the bountie prouidence of God Cōtrariwise he which beleeueth is not hastie The other is that willing to enrich himselfe he falleth into temptation and many foolish desires which plundge men in perdition c. Wee Esa 28. 16. 1. Tim. 6. 9. 10. see likewise by this Scripture that it is not lawful to couet plenteousnes although of it selfe it be good and that a man which thinketh diligently vpon his businesse may lawfully possesse it not setting his heart thereupon A man therefore being readie to thinke vpon his businesse and diligent to doe it may possesse the plentie which proceedeth therof with a sure sound cōscience and in the Psal 62. 11. Luk. 12. 15 Mat. 6. 19. 1. Tim. 6. 7. 17. Hebr. 3. 5. 6. meane while shal take heede of couetousnes And to do this wel he shal folow that which is saide in diuers places 6 To hoard vp riches with a deceitful tongue is vanitie tossed too and fro of them that seeke death Wee doe al naturally feare pouertie and flye from it as much as is possible for vs for we see that the poore endure many miseries and are despised and forsaken of the world yea hated of their owne borne brethren As Solomon hath saide if one arise against Pro. 19. 7. them it seemeth that they ought to be incontinently quailed for they haue neither power nor succour but languish in this world insomuche that it seemeth they are continually in death Contrariwise naturally we loue riches seeking for thē hoarding it vp as much as is possible for we persuade ourselues that when we haue heaped store of worldly goods in golde and siluer in houses and other heritages wee shal not bee subiect to themiseries of this present life we shal get many friendes which wil fauour vs honour vs and present vs with al pleasure and seruice And as it seemeth wee shal be in suche prosperitie that wee shal not thinke to dye although we knowe and confesse that wee must needes dye But to attaine to their riches men imagine fraudes cousonages vsuries theftes and wicked dealinges and to practise it and atchiue it they lye sweare and forsweare they curse and banne they renounce God and giue themselues to the Deuil The most parte of Merchantes and Artificers knowe this same And if one rebuke them for suche wickednesse straight way they answere That they should bee otherwise fooles and shoulde sel nothing And in case fathers deale thus wickedly they wil that their children resemble them or be rather woorse for at twelue or thirteene yeeres of age they set them to keepe shoppes and teache them their craftes or rather deceites by the which they obtaine vniustly the substance of the buyers And in this maner they thinke to establish their state wel and to be perpetuated either in themselues or in their children successours they thinke stil to launche forwardes and make themselues strong enough to shun death but in steed of exalting themselues they perish miserably and go to Death Solomon speaketh it plainly when he saieth To hoard vp riches with a deceitful tongue is vanitie tossed too and fro of them that seeke death Wherein wee see that that which the wicked feare happeneth vnto them Moreouer we are admonished not to bee careful to heape vp muche goods in this worlde seeing it is but vanitie and perdition 7 The Rapines of the wicked shal destroye them for they haue refused to doe iustice Because it is seene that the wicked which take and rauishe al they can get either by deceite and guile or by violence and oppression or by receite of giftes and brybes or other meanes vnlawful doe prosper in the viewe of the world and haue credite and authoritie and that it seemeth that they be of long endurance and liue at their ease for this cause many snatch vp goods where they can find them and for the most parte vniustly Of whome the principal and captaines are the iudges and gouernours of the earth which deale by respect of persons and loue and take brybes and giftes too doe wrong to him that hath good right And although the Scriptures often complaine of such pillers and raueners and threatneth them destruction as hath beene alleadged heretofore and also their consciences reprooue and reprehend them and they themselues condemne them which are petie theeues in respect of them and that they ought to vnderstande that as they condemne the petie theeues to death so they themselues are woorthie of ruine and destruction Neuerthelesse they thinke that to take on all handes and on al sides is the best way for to make themselues great and mightie and haue a lasting house and as it were perpetuall But because they cannot vse such trade but by renouncing all equitie and right and doing wrong and
account of their opinion let vs sticke to that which the holy Ghost saith thereof by Solomon saying The iust man hath ioy to doe iustice c. Now seeing it appertaineth principally to Kings Princes and gouernours to doe iustice they are heere taught that their ioy ought not to bee in delights pompes in pleasures and playes as their common vse is when they haue no feare of God but to render right to euery one carefully in defending the innocent feeble and weake and deliuering thē from the violence and oppression of the wicked and punishing the oppressours and offenders Otherwise they are not iust but wrongful and wicked which thing is not seemely for them which are placed in the seat of God which loueth iustice and righteousnesse and taketh pleasure therein Also that which causeth ioy to them that doe iustice is that they are certaine that God accepteth their doings esteemeth of them and they themselues do nothing whereof their consciences reprooue them The vngodly and wicked haue no such certaintie true it is that they striue to assure and harden themselues in their misdeeds and deliuer themselues from al scruple and cast away care to reioice in riots and insolencies excesse and dissolutions But the word is true without exception which saith that there is no peace for the wicked which accordeth wel with that which Isa 48. 22. Solomon saith here But horror is to thē that worke iniquitie And it is in folowing the curses which are threatened to the transgressors of the lawe Although then that the iust in this worlde which Deut. 28. 28 65. 66. giue themselues to doe their duetie seeme sad and sorowful neuerthelesse for the quietnesse and ease of their consciences and for the assurance that they haue that their workes please God they reioice and take pleasure to employ themselues to doe good Also although the wicked seeke to leade a pleasant life in toying and fooling and though they seeme merie yet neuerthelesse they haue no true ioy for through their misdeeds their consciences accuse them and torment them mawgre their harts with the feare of the iudgementes of God And so although they striue to shewe out wardly a smyling countenance and take their pleasure in making good cheere eating and drinking singing leaping and daunsing yet they cease not to haue within them the worme that gnaweth grieueth them and maketh them sad and thus they haue no true ioy If therefore at our neede wee wil haue ioy that is durable let vs beware to doe any thing whereof our consciences may reprooue and accuse vs which thing wee shal wel doe if the onely woorde of GOD bee the rule of al our actions for wee can haue no peace in our consciences but by the same And there is nothing which can assure vs that wee doe wel but this holy woorde Wherefore it behoueth the wicked which make no account to doe good to their neighbours but rather afflict them and haue no right knowledge of God to tremble and haue no assurance Then if they so tremble they cannot bee in lasting ioye but must needes haue Ps 14. 4. 5. continual horrour and feare griefe and sorrowe where contrariwise the iust are inuited to ioy Ps 32. 10. 11 16 The man that wandereth out of the way of wisedome shall remayne in the congregation of the dead Because the worde of God is simple and teacheth vs not hye excellent things in the opinion of the world for this cause it is despised and men make no account to folowe the way which it teacheth thinking it a great dishonor to be conformable to the same and that they shoulde bee scarce worthy to liue Likewise men persecuted at al times and presently doe those that folowe it as wicked and esteeme them vnworthy of life But those which despising the worde seeke out things which are in price with the worlde and folow thē are reputed honest men are placed alwaies in the most honorable place amongst worldlings Which is the cause that they thinke themselues to be in good estate and of such force that they shal neuer perish Wherein they disceiue themselues for seeing the worde of God is our wisedome and vnderstanding and that hee which doeth the things appointed by the same shal liue and as wee Deut. 4. 6. Leuit. 18. 5. Pro. 16. Mat. 22. 32. see there is long life in her right hande it foloweth that without this wisedome there is nothing but death And therefore Solomon saith The man that wandreth out of the way c. Hee speaketh not of them which are dead bodily for if they haue bene faithful they are not dead but liue Solomon therefore condemneth al worldly wise men to death eternal for there is none that shoulde bee esteemed dead but those that are in the same In the death of the faithful Iohn 5. 24. 11. 25. 26 there is nothing but a passage to life seeing that our Sauiour so saith Wee are therefore heere admonished to folowe rightly the only worde if we wil liue and are threatened death eternal if wee wander out of the way of the same 17 The man that loueth banketting is worthy of pouertie and who so delighteth in wyne and delicates shall not be riche It is not ill done to liue pleasantly bee it in taking bodily repast or doing any other thing as it hath bin partly spoken of elsewhere God hath not put vs in this world to giue vs onlie necessarie things for ourselues but also delectable and pleasant to recreate vs with sobrietie and temperance without any disordinate desire It is not without a very needful cause that I say with sobrietie for it is not meete that the children of God bee like vnto worldlings which neither thinke their meate sweete nor drinke good if they laugh not with open mouth as they say and bee in companie with those which doe play the vnthrifts Whiles they are busie about such delights or rather about such wantonnesse they thinke not that they offende a whit and therefore they spare nothing but spende superfluously and with great excesse But although it be late yet they shal receiue their hyre which they deserue that is to say pouertie and want As Solomon threateneth them saying The man that loueth c. This is not to say that it is ill done to reioice in taking ones repast naturallie nor that it is amisse to vse sweete wine and meates which Solomon comprehendeth vnder the name of delicates if so bee it we vse them as S. Paul teacheth For in this also consisteth the ioy of the Christians and not in ryot 1. Timo. 4. 3. and greate desire to fulfil the appetite of the belly and pleasant taste of the mouth As is the tricke of the prodigal and gluttons to seeke to satisfie their sensualitie Also Solomon saieth not The man that delighteth c. shal haue pouertie and hee that drinketh wine and eateth good meates shal
Solomon threateneth the sluggish therwith when he saith His desire shal kil him And when hee so saith he threatneth him secretly of eternal death For if God deeme not the slouthful man woorthie of this present life it foloweth that he wil not giue him life eternal It is therefore euil spoken when one saith of a sluggard that he is a good man except hee take good for vnprofitable for wee ought to attribute no goodnesse to him that God condemneth 26 He coueteth greedily al the day long but the righteous giueth and spareth not Sith hee putteth the righteous as contrarie to the slouthful he sheweth wel that the slouthful is wicked and that hee deserueth wel to haue pouertie destruction and decaie And when he putteth giueth and spareth not against coueteth greedily hee sheweth the insatiable auarice and great crueltie of the slouthful Hee sheweth that the slouthful hath no care of himselfe and that hee hath no compassion nor pitie of the poore And this is for no smal while but he perseuereth in his auarice crueltie For as Solomon saieth He coueteth greedily al the day long And contrarie The righteous neuer ceaseth to doe good as Solomon declareth when hee saieth And he spareth not Wherein we see that we cannot claime the title of being righteous if we perseuer not to vse charitie and doe the workes of mercie But although it be saide that the sluggarde hath a care of himselfe neuerthelesse the care that hee hath is not properly care but onely a greedinesse more then bestial For if hee had a due care of himselfe hee woulde studie to woorke the health of his soule with feare and trembling And in this maner he woulde saue both bodie and soule whereas nowe they go to wrack and ruine For iudgement shal be done without mercie to him that hath vsed no mercie Contrariwise the righteous man prouideth Deu. 12. 2. 3. Mat. 13. 41. 25. 31. Ioh. 5. 28. 29. for his soule and bodie by giuing and perseuering to doe wel Seeing that Blessed are the merciful for they shal obtaine mercie yea perpetual mercie both in bodie and soule 27 The sacrifice of the wicked is abhomination by howe much more they bring it with an euil wil. The wicked worke in diuers maners both towards God man for some proceede with good intention and think to doe God good seruice ought to bee praised of their neighbours for their deedes As Saint Paule did before hee was called to the knowledge of the Gospel As also many in the Papacie which thinke to doe God good seruice in murthering his seruauntes and children as Iesus Christ hath foretolde his Apostles But what good meaning soeuer Iohn 16. 2. they haue their workes are wicked and abhominable principally before God As Solomon hath saide He saith also anewe The sacrifice of the wicked is abhomination These here are hypocrites Prou. 15. 8. hauing some outward shewe of holines religion within there is nothing but malice which maketh them vse crueltie and inhumanitie Although they themselues thinke not so or at leastwise seeke to persuade themselues that there is no harme neither in their thoughts and deliberations nor in their enterprises proceedinges See here what they be that proceede with good intention and in what reputation their woorkes are with God Wherevpō ensueth that they may wel trauel afore they obtain that which they thinke they deserue for seeing their workes are abhominable before God it is meete that they goe to perdition and decaie There are an other sort of wicked men which are more shamelesse For although they knowe wel that they neither are nor wil be of any value and that they doe wrongfully against their consciences beeing wholly infected with wicked thoughtes mindes and willes yet neuerthelesse they wil haue reputation of religion and holinesse by some workes which haue faire apparance outwardly But as they wel deserue both they their workes are more abhominable then the others which proceed with good intention and their hypocrisie is more wicked As Solomon signifieth saying By howe muche more they bring it with an euil wil. In the number of these heere one must put al them that leade a life quite contrarie to the lawe of God and in the meane while seeke to blinde the eyes of others by ceremonies which shoulde be good if they had vpright heartes and that in the rest their conuersation were vnworthie of blame 28 The false witnesse shal perishe but a man that heareth shal stil speake Although the false witnesses knowe that they lye and that their consciences reprooue reprehend them and they can soone condemne those that should beare false witnesse against them and iudge them worthie of death not onely temporal but also eternal yet neuerthelesse they seeke to lye assuredly without remorce of conscience insomuche as they thinke that God neither heareth nor seeth them and they weene that their falshood and lying shal not come to the knowledge of any Iudge which shal haue power to punishe them For this cause the Scripture threateneth them often as we haue seene heeretofore as wel in the lawe and Prophetes as in this present booke And againe wee see this present threatening which is conformable to them that are gone astraie Suche menaces are made and redoubled for diuers reasons First to terrifie and afraie al lyers and false witnessers and those which take the name of God in vaine being such as sweare superfluous othes and are blasphemers cursers and renouncers of God and that being so often menaced they are made more faultie Secondly that wee bee wel admonished to take heede of ourselues to the ende wee become careful to folowe trueth and to flye from lying Thirdly to the ende that Iustices and Magistrates bee diligent to inquire out the trueth and not to let slip the false witnessers vnpunished as it is expresly commanded them in the lawe and hath bene alledged heretofore But because contrarie to the false witnesse he putteth a man that heareth and against perishe placeth speaking stil wee haue to note first of al that the lyar and false witnesser hath neither lawe nor Faith and consequently no religion for to yeeld obedience to the lawe one ought to heare and to submit himselfe to Fayth he ought also to speake And in these two pointes consisteth the Christian Deu. 4. 1. 6. 4. Esai 53. 1. Rom. 10. 14. Mat. 1. 15. religiō besides the which there is no religion We may know it by the beginning of the preaching of our Lord Iesus Christ Then seeing trueth consisteth in the word of God which is declared by the lawe and Gospel it must needes be that he which wil not heare the woorde must be voide of trueth and replenished with lying and falshood and that hee be without religion seeing also hee is without God and forceth not if God which cannot consist without his trueth be depriued of his diuinitie and be no more God For
in as muche as in him is hee maketh him authour of vntruth and seeing wee vtterly abhorre the false witnesser yea as it were by nature it behooueth vs to heare and yeelde ourselues attentiue to the worde of trueth and then we shal not be of the number of false witnesses which perishe but wee shal bee in safetie in the Church of our Lord God which is kept by the veritable Secondly after lyers and false witnesses haue once vttered Psal 15. 1. their lyes quite against their consciences to dishonour God and blame and vndoe their neighbours finally they shall haue their mouthes closed and be vtterly confused seeing themselues reiected of God and bee in damnation and death eternal and that the euil which they thought to doe by their lying be falne vpon them for euer without any remedie And also where they see that they whome they woulde haue destroyed vndone and made dombe by their falshoode shal haue their mouthes open and shal speake without cease and not perishe As Abel the righteous although hee was slaine by Caine yet notwithstanding his blood cryed and Gen. 4. 10. Hebr. 11. 4 beeing dead yet hee spake for God had care ouer him as hee wil haue also ouer al them which are attentiue to his worde taking vengeance in his yre and furie vpon those which haue vexed them and placing them in the celestial glorie to haue ioye honour and sauegarde for euer See howe Solomon meaneth that those which heare the worde of God shal speake stil 29 An vngodly man hardeneth his face but the iust reformeth his owne way Although the wicked knowe wel that they doe nothing that is good and that naturally without the scriptures they see that they are guiltie and principally before God as they giue and haue certaine argument thereof when they are afraide of the iudgements of God because their consciences reprooue them of their misdeeds Yet neuerthelesse as Solomon saith They harden their faces That is to say they haue a fierce and arrogant behauiour both in wordes and gesture to giue to vnderstand that they neither feare nor doubt any thing and the more wicked they are the more they striue to assure themselues and set a good face on the matter saying in their heartes wee haue made aliance with death and knowe what hell is And in this opinion they make no account to conuert themselues to any goodnesse bee Esai 28. 15 it to thinke say or doe Solomon sheweth that hee meaneth this by hardening the face When hee saieth But the iust reformeth his owne way For against hardening the face hee putteth reformeth his waies which is no other thing but the feare and reuerence which one hath to the woorde to studie howe to frame his Phil. 2. 3. minde and thought his wordes and workes to the wil of God for to serue him duely and worke his soules health with feare trembling Psa 5. 9. 25. 4. 5. 8. 9. 119. 5. 143. 10. Which thing of ourselues we doe not for it is God which worketh in vs both the wil and the effect according as it pleaseth him Wherefore we haue to pray with Dauid Lord leade me in thy righteousnesse c. 30 There is neither wisedome nor vnderstanding nor counsell against the Lord. We ought to be resolued of this that God aloweth that which is not against him loueth it and maintaineth it and maketh it serue to his honour and to the edification of his according as hee seeth expedient But hee reprooueth the wise and sage men of the world And their wisedom vnderstanding and counsel cursing them ouerthrowing them and destroying them as the scriptures witnesse Whereby it may seeme at first viewe that Solomon saying There Iob. 5. 12. 13. Esa 5. 21. 29. 14. 15. 44. 25. 8. 9. 10. Psal 33. 10. is neither wisedome c. saide against the scriptures And therefore when he saith Against the Lord That is to say which can let or stay the counsel of the Lord ouerthrow his ordinances and breake of his attemptes For although the wise men of the world studie to resist him yet neuerthelesse his wil must needes bee accomplished yea at his only worde without any other adoe Wherefore whē we haue God on our side although we be but a litle handful and folks Psal 33. 8. 9. Esa 46. 9. 10 without force and worldly wisedome yet wee ought not to bee afraide though al the worlde and al the power of hel were against vs but in al safetie to say with Dauid I haue laide mee downe and slept and haue risen vp againe for the Lorde susteined mee I will not be afraide of tenne thousand of men c. Wee ought to confesse Psal 3. 5. that which Iob saith Yea with him is wisdom and force counsel and vnderstanding 31 The horse is prepared against the day of battel but the Lord giueth victorie Men make many preparations for the warres to the end that by the same they may compasse their enemies and obtaine victorie against them or that if it happen that they be too weake they may saue themselues And therefore there is no preparation wherein man more trusteth then in the Horse for a man beeing mounted vppon a light and valiant Horse as him seemeth hee may pursue his enemies with more speede and ouertake them sooner then if hee were on foote and if hee haue neede to flye hee shal saue himselfe the better for this cause the Scripture making mention of warre of assault or of fight speaketh rather of Horses Deut. 17. 16. Psal 20. 8. 9. 33. 16. 17. 76. 6. 7. Esai 31. 1. then of any other Munitions blaming and accusing them that trust therein Wherefore to the ende wee be not blamed and accused of vaine confidence let vs put al the hope of our health victorie and deliuerance in the Lorde as the Scriptures teach vs. And also Solomon nowe admonisheth vs when hee saieth The Horse is prepared for the day of battel Hee forbid deth not that one should defende himselfe against his enemies neither to resist them manfully and to kil and slaie them if hee cannot otherwise discomfite them but he wil that one haue regarde to the Lorde And that we knowe that al our preparations and Munitions Psal 121. 1 123. 1. Psal 124. 1. 127. 1. 144. 1. Psal 145. 18 147. 10. Exod. 14. 24. 15. 1. Gen. 15. 14 are but vanitie and serue to no purpose if God himselfe labour not defending deliuering and sauing vs from the violence of our foes And if we wil feele this aide let vs not feare men be they neuer so wel appointed but let vs feare the Lorde and cal vppon his name And as he can wel saue and keepe the faithful which put their trust in him so can he easily destroy their foes as the Scripture witnesseth whereof the people giue thankes And thus folowing the promise made
to Abraham and also folowing other promises hee hath often saued his people and destroyed their enemies The xxii Chapter A Good name is more too bee desired then great riches and a louing fauour more then siluer and golde EVery one of vs is naturally enclined to desire and choose that which seemeth to him good profitable And there are some which are so addicted to their peculiar profite to enriche themselues that they forget al honestie and al humanitie and care not in what credite and reputation they be nor if they be esteemed or no if they can compasse to make themselues tiche and mightie for they thinke stil that if they come once to such estate they shal then haue neede of no body but many shal haue neede of them and fauour and flatter them shewing themselues to bee at their commandement And it is the maner of worldlinges and carnal men to make account of the riche and cal them honest men and haue them in admiration there are some that although they desire to bee in reputation yet they thinke that nothing is to bee accounted of but of riches And therefore they set al their whole minde and affection thereon to the ende to bee aduanced praised Al such men are farre abused for it is not them that wee Gen. 6. 4. praise but their riches as they shoulde soone know if they had eies for it is manifest that if the riche man once become poore hee is despised of them yea that shewed themselues in his prosperitie to bee his greatest friendes And therefore they are worthie to bee reprehended and so Solomon doeth reprehende them saying A good name is more to bee desired then great riches And hee sheweth vs that which wee ought to desire and choose aboue al thinges in this worlde to wit a good name and fauour not as the Giants did in the time Noe nor as iesters doe which by lyes flatteries fables and tales doe purchace fauour but by discrete manners and honest conuersation by iustice and equitie humilitie and temperance and by other fruites of a righteous heart and sound conscience which maketh vs to get credite and be acceptable and worthie of prayse both before God and our neighbours This ought more to be desired of vs then all other things which one can wishe for in this world be they neuer so precious for they are fraile and transitorie subiect to vanitie and corruption but a good name and a louing fauour remain for euer Which thing Solomon sheweth wel when hee preferreth it before riches golde and siluer Saint Paule also sheweth it wel when hee willeth vs to set our minds on things of a good report and praise and when hee promiseth that in thus doing the God of peace wil be with vs. But although wee ought Phil. 4. 8. 9. greatly to set by a good name and louing fauour yet neuerthelesse wee ought greatly to take heede of being ambitious to couet that others shoulde praise vs and haue vs in estimatiō for our good deedes but wee ought to search the glory of God and the edification of our neighbours without thinking on our owne good name and reputation for it is not for vs to exalt ourselues wee must tary til God doe it yea he alone which hath power to exalt and humble whome hee pleaseth And if wee walke in integritie and vprightnesse of conscience although wee bee a reproche to al men yet hee wil make our innocencie to shine foorth where he seeth good as hee hath doone with Ioseph Dauid Daniel others And also as it is seene when the wicked are constrained to speake wel of them whome they persecute vniustly 2 The rich and poore meete together the Lorde is the maker of themal In this worlde there are diuers states as is seene there are poore men rich men weake and strong abiects and aduaunced And yet neuerthelesse this diuersitie God hath not sticked to put them altogether and to binde them one to another Solomon signifieth this same when hee saith The rich and poore meete together But in this meeting there is despite and enuie for the rich disdaine and despise the poore and the poore vse enuie against the riche and mightie In which doing they dishonour God which hath put eche one in that estate that hath pleased him Solomon sheweth it wel saying The Lorde is the maker of them all And this is following that which Anna saith The Lorde maketh poore and riche wherein wee ought to learne that euery one of vs shoulde content himselfe with his estate and acknowledge that it is good to receiue at the handes of the Lorde with thankes giuing al that which pleaseth him to sende knowing that hee placeth vs where hee thinketh most profite for vs and though wee wil not acknowledge it yet it ceasseth not to bee so Secondly vpon this worde Meete let riche Sam. 27. 8. men learne not to disdaine the familiar conuersation of the poore and that it is no hurt for them to make thē partakers of the goods which God hath put into their handes for seeing God is the maker of the riche man it foloweth that those riches are committed to him to doe according to the minde of his maker Otherwise he shoulde not be a wise and faithful seruant Thirdly Let not the riche man vaunt of his riches seeing he hath them not of himselfe and they are his but for a litle season Also let not the poore man be sadde and vexed at his pouertie seeing that God who hath placed him in that estate knoweth wel what is needful for euerie one seeing also that pouertie is of smal endurance and that after the same we shal attaine to riches inestimable 3 A wise man seeth the plague and hydeth himselfe But the foolish goe on stil and are punished We ought to hold for certentie that God who is not vnconstāt disposeth gouerneth and guideth al the world according as he hath foreseene and ordeined before the foundation of the worlde and there is none that can let him to accomplish his determinations enterprises to fulfil al his whole wil pleasure meane while this is not to say that wee ought not to take diligent heede to that which wee haue to doe and eschewe according to the wisdome and skill that God hath giuen vs and that wee spare not the strength and diligence that hee hath indued vs with for hee wil not haue the giftes which he hath giuen vs to be ydle vnprofitable Also as his prouidence is no let that wee wil not so our wil ouerthroweth not the diuine prouidence seeing that if wee haue any wil or vnderstanding it proceedeth from this prouidence Also although it behoueth that that which God hath ordeined eternally come to passe of necessitie and that none can let it yet neuerthelesse God by his worde desisteth not to teach vs that which wee haue to doe or eschewe to admonishe vs reprehende vs threaten
shoulde vse liberalitie towardes vs. So it behoueth vs to beholde with a good eie our neighbors which haue neede of our aide in helping their necessitie according to our abilitie Thus doing wee shal haue want of nothing but shall abounde in al wealth as Solomon promiseth saying The good eie c. Saint Paule is conformable in this promise This is not to say that our eye is so good or that we may giue 2. Cor. 9. ◠so much of our goods that by our liberalitie wee may merite benediction for wee cannot obteine it but by grace and because the Lorde hath made vs a promise thereof whereto wee wholy trust Also wee are neuer so liberal that wee giue any thing which is properly our owne seing that the earth and al that is conteined therein is the Lordes c. And that which wee giue is not any thing wherof we ought to make great account as Solomon sheweth wel Psal 24. 1. when hee calleth it bread which is the most common meate and of least price that wee ordinarily vse Neuerthelesse when God which cannot bee bounde to any body blesseth him which with a good liberal eie beholding the needie giueth him bread that is to say of his goods which serue to susteine this life it is most meete that hee which receiueth the good turne bee not vnthankeful towardes the Lordes stewarde but that hee honour him as the organ and Instrument by the which God hath giuen him of his goods at his neede But it is not meete that hee which giueth should desire any regratulation for he ought to content himselfe with the blessing of Pro. 10. 22. the Lorde the which onely maketh a man riche Also they to whom one giueth any thing for meere pittie if the almes be not great yet they ought not to despise it but to receiue it with thankes giuing Moreouer note we that if wee ought with a good eie to distribute our goods to the needie that it behooueth vs not to bee angrie if another doe the like to the ende wee resemble not him to whome it is saide My freende I doe thee no wrong c. Is it not Mat. 20. 13. lawful for mee to doe what I wil with mine owne goods 10 Driue out the scornefull man and debate shall goe out with him yea variance and slaunder shal ceasse It is an ordinary thing as may bee seene that the courtes and houses of kinges and princes are full of hate enuie pride and ambition There is almost none which is content with his calling but euery one aspireth to a more higher estate Some to honour and glory some to riches credite and power and striue to exalte themselues one aboue another Whereof proceede debates dissention quarrelling wordes of defame and slaunder which are stirred vp and mainteined by the scorneful who haue no reuerence of God nor of his worde and beare no loue nor duetie to their kinges and princes nor to the prosperitie of their realmes by decreed malice seeke to set al in trouble and confusion and delight to work oppression violence to their neighbours and to dishonour and diffame them and care not for any thing but for their owne particular profite and to come to the ende of their enterprises by the harmes of others yea presuming to incite and prouoke princes one against an other And so they fil the worlde with strife quarrels and slaunder whervpon ensueth the destructiō of many people the ruine likewise of kinges and princes Wherefore in so much as kinges and princes loue to mainteine themselues and their subiectes and too florish and prosper let them be careful to roote out such scorners as Solomon counselleth them saying Driue out the scorneful man c And to doe this wel let them determine with Dauid I wil walke in the right way c. This sentence may be applied to euery one of vs to teache vs to flie from Psal 101. 2. the scorneful and al contemners of God and of his word and not to conforme ourselues in any point with them as also S. Paul teacheth vs in diuers places But it is principally belonging to kings and princes to make this horrible riddance to the ende men may liue more surely and out of strife quarrelling and slaunder 11 The king is his freende that loueth cleannesse of hearte and it is for the grace of his lippes One may maruel why Solomon speaketh so of kinges seeing it is dayly proued that they make their chiefe minions familiars and darlings commonly of whoremaisters and ribaulds of flatterers fooles and backebiters of talebearers theeues and rouers of rashe and ouer hastie persons of the ambitious and arrogant of drunkardes and gluttons of strife makers seditious persons and moouers of al mischiefe Al such men by their feates deedes and words shewe cleare enough that their heartes are foule and filthie stinking and infected and that they wil neuer be otherwise And so they loue not the cleannesse of heart but one may ceasse his meruelling when he shal vnderstand that Solomon speaketh not of worldly carnal Deut. 17. 15 Psal 2. 10. kings Superstitious and idolaters ignorant and vnfaithful but hee speaketh of them which are truely instructed in the law doctrine of God according as hee commandeth it and as Dauid warneth them Such kinges doe abhorre the wicked and dispatch the lande of them as much as they can and contrariwise they loue the men of a good and a sounde conscience as Solomon signifieth by him which loueth cleannesse of hearte the which consisteth in the true purenesse of faith and charitie not feigned in repentance and feare of the Lorde Although such cleannesse be knowne onely of God which soundeth the heartes proueth the reines yet neuerthelesse it manifesteth it selfe for of the abundance of the hearte the mouth speaketh And the good man from the good treasure of Mat. 12. 34. his hearte draweth foorth good thinges for this cause Solomon saith That it is for the grace of his lips that the king is his freende that loueth cleannesse of heart hee calleth the grace of the lippes wordes of trueth good and profitable which tend to the glory and honour of God and the edification of our neighbours By suche grace kinges knowe what men they ought to choose for the gouernment of their subiectes what teachers they ought to heare and what kinde of men they ought most to assist and fauour It is very necessary that we haue al this grace in our lips but principally the Ministers of the worde and iudges of the earth to execute their charge and administration wel Thus doing we shal be loued not onely of kinges and princes of the earth which are wel instructed in the worde but also of the king and ruler of heauen and of earth And as it is so that al kings and superious of the earth ought to bee wel instructed in the worde of the Lorde and to walke in his
it in his stomake he will saye to thee eate and drinke but his hearte shall not bee with thee By this reason he sheweth well that it is true that the euil eye wil counterfaite liberalitie He wil bid his neighbours sometimes to Bankets and wil present himselfe to them offring them al seruice pleasure and wil protest it so with his mouth or signifie it by some outwarde signes as if he were fully determined so to doe and that his wil and minde were such indeede This is it that Solomon affirmeth saying as if he had thought it in his stomake which is to say as if he were wel pleased and agreed thereto So he wil say to thee eate and drinke But hee is an hypocrite and a dissembler speaking and making shewes and gesture without al good meaning as Solomon declareth saying But his heart shal not be with thee If a mā haue a noble heart can know that such is the affection of an euil eie he wil neuer seeke to haue pleasure nor seruice at his hand for he cannot abide that one shoulde helpe him against his wil And so such succour shoulde be more hurtful then profitable to him and it woulde serue him to no purpose to giue thankes or to offer his seruice for the same or to requite it Solomon signifieth it when hee saith 8 Thou shalt vomit out the morsel which thou hast eaten and shalt loose thy pleasant wordes He signifieth also that the euil eye is so woe that hee hath done any good deede that he wil doe some hurt afore he can bee recompenced for the same And as we say he wil cut his throate that hath receiued ought from him and wil anoy him so that no man shal haue peace nor pleasure about him And because it is a harde thing that we shoulde not speake euil of such fellowes and vtterly hate them and that we should not seeke to be reuenged of them Note we that Solomon by these three sentences couertly admonisheth vs to fly al occasions which may moue ill speeches debates or strife which are not fit for the children of God which ought to seeke folow al the meanes of peace concord and charitie with al men He admonisheth vs also to be careful to iudge and discerne betweene the liberal that beare a good minde and the enuyous which desire but al mischiefe to the end we loose not our time with the enuious thinking to recreate ourselues with them when they shewe vs a faire countenance and seeme friendly to vs. And that we put not ourselues in that danger to haue our throtes cut we and our family vndone and destroyed by such enuious snudges Wee are therefore heere warned to flie twoo things The first is the ruine and destruction of vs and our family The second the occasion of debates strifes hates and vproares 9 Whisper not in the fooles eare for he will despise the wisedome of thy woordes Although Solomō say the fooles haue despised wisdom instruction that they are threatned perdition as persons lost and cast away Prou. 17. 24. yet neuertheles wisdom ceaseth not to addresse her wordes to the foolish And so it may seeme that Solomō speaketh now against himself when he saith Whisper not c. Or at leastwise that he one Prou. 8. 5. while approoueth one thing another while disalloweth it which thing we ought neither to think nor say For the holy Ghost is not variable or chaungeable in meaning And therfore sith we see that Solomon knewe wel the despising that fooles made of the worde of God which is our wisedom and instruction and yet neuerthelesse he ceaseth not to vtter his wordes to fooles And afterwardes he now forbiddeth speaking to them knowe wee that the woorde of God ought to bee vttered to al manner of people as wee haue seene heeretofore And as our Lorde Iesus Christ sheweth it in many parables Pro. 1. 20. 8. 1. Mat. 28. 19. Mar. 16. 15. and commandeth it to his Apostles and hee himselfe hath spoken in the eares of fooles and contemners of good doctrine But when men shew their follie so far that of set malice they reiect that which they knowe to bee good one ought in no wise to talke of wisedome vnto them It is that which Solomon meaneth nowe when he saith Whisper not in the fooles eare c. Wheretoo that Mat. 7. Acts. 13. 45. agreeth which our Lorde Iesus Christ saith Giue not that which is holy to dogs and cast not your pearles before swine c. And Saint Paule vseth it so to the Iewes which blasphemed One might also say that Solomon speaketh heere of particular and secret admonitions because he maketh mention of the eares And also it is a common phrase of speeche to say I wil tel him in his eare for I will tell him in secret or by himselfe Of such admonitions fooles are not worthy but ought to bee reprehended and corrected openly to the ende to confute them if it bee possible and to bring others in 1. Tim. 5. 2◠feare 10 Remoue not the ancient Lande marke And enter not in the fieldes of orphans Wee may see in the holy scriptures that God hath poore orphans widowes and strangers in great estimation for not only hee commandeth vs to aide them and doe them good and himselfe defendeth them from wrong but also threateneth those which do them iniurie outrage and violence But men make no account neither Leui. 19. 91. Psal 82. 3. 4. Esa 1. 17. Exod. 22. 21. 22. 23. 24. Zach. 7. 9. of the commandement nor of the defence and threatning Solomon knewe it wel and therefore after Moses to make these men more inexcusable he vseth the same caueat to forbid them saying Remoue not c. Wherein although hee speake but of orphanes for breuities sake yet notwithstanding hee letteth not to comprehende the others therein as he hath shewed by the generalitie precedent And in the breuitie he hath the rather named the orphanes because according to their age they are most weake and least skilful to defende themselues The world of the wicked knoweth it well and therfore it is thē whome they rob spoile willinglyest Chiefly those which are giuen them for tutors and defendours are they which polle and eate them soonest making faire items of costes and expences and getting account-takers which are fauourable vnto them to the end that those costes and dispences which they bring in may be easilie allowed as if they were iust and reasonable They would bee afraide ashamed to present such accounts before honest and substantial men and of a good conscience and yet they haue no feare of God who wil neuer forsake the poore fatherlesse children but deliuer them from oppression by his power might which might the oppressers cannot withstand and wil performe the office of a good gouernor as Solomon pronounceth of him saying 11 For the redeemer is strong And hee
one thing let the other to bee done such sense is not vnconuenient but the first agreeth right wel with the scriptures as may be seene and containeth large doctrine and of good edification 28 Bee not a witnesse without cause against thy neighbour for wilt thou deceiue with thy lips To fauour the wicked which they loue carnally and to bee welcome amongst thē also to hurte indamage the innocent whome they hate vniustly and of whome they looke for no support or fauour men make no difficultie nowedayes to speake against their consciences in lying slaundering and laying false reproche against them Solomon sheweth wel that it is against conscience and of set purpose when they doe so First when hee saieth simply Bee not a witnesse against they neighbour For also it is not ill done to beare witnesse against the iniurious and wrong workers the dissolute and reprocheful But it is necessarie to accuse them and purchase their correction and punishement As wee ought to vnderstande if wee haue any smacke of natural sense and also the scripture sheweth vs it in many places Solomon I say saieth not simply Bee not a witnesse against thy neighbour c. but hee addeth Leuit. 5. 11. Num. 35. 30 without cause And heerein as it is said he sheweth that the slanderers and false witnesses doe sinne against their consciences of malice deliberate For there is none bee hee neuer so wicked Deu. 17. 6. Mat. 18. 16. 17. Iohn 18. 23. which wil not iudge it to bee very ill done to hurt or seeke to hurt his neighbour when hee giueth him no occasion Likewise if the wicked indure euil for iust occasion and that he seeketh to perswade himselfe that hee hath giuen no occasion thereof he wil complaine and say that men do him wrong to punish him which is a very sure argument that slaunderers and false witnesse bearers doe sinne against their consciences and of set purpose seeing they knowe well ynough that those whome they witnesse against haue giuen them no occasion of the wrong which they doe vnto them Secondly when hee asketh And wilt thou deceiue with thy lips For no man seeketh to deceiue but hee which proceedeth of set purpose and is reprooued by his owne conscience that hee doeth euill and that hee would not that others shoulde do the lyke vntoo him Also Solomon doeth pricke the conscience of the false witnesse bearer more neerely when hee vseth interrogation then if hee vsed a simple affirmation And rebuketh him more sharply of his malice which is not little but great and very detestable for men are not therewith only indamaged but also God is greatly wronged thereby by the malicious hypocrisie of such people when vnder shadowe of religion they seeke to vndoe their neighbours for to be hollow in witnesse bearing they bragge themselues to bee honest men as one may see when they make no difficultie to sweare that they say true and they knowe wel that they lye and that they shal lye falsely In this manner they wrong God greatly For they take his name in vaine in forswearing themselues and they recke not if God bee the author of lyes and asmuch as in them is possible they dispoyle God of his trueth and by consequence of his deitie which is to adnihilate him wholy for he cannot be God if he bee not veritable We see then that it is for good cause that Solomon attributeth fraude to them seing they counterfaite honest men swearing and promising to say the trueth and their hart is otherwise bent to wit ful of treason and disloyaltie And so the disceite is in the heart as God wel seeth it and the periured himself wel knoweth it Neuerthelesse in the sight of men which see but the outward shape the disceit is in the lips when they promise one thing and doe another quyte contrarie It is thus that they deceiue men And therefore Solomon saith And wilt thou deceiue with thy lips Wee see then that it is a very wicked thing to backbyte and beare false witnesse But yet the worlde maketh no difficultie of it as hath bene saide heretofore And although the scripture admonish vs often to withholde vs from false witnesse bearing yet neuerthelesse men amende not This is done because they thinke not that God is witnesse and iudge thereof and that they loue not their neighbours 29 Say not I wil doe to him as he hath done to mee I wil recompence euery one according to his worke Albeeit the world deuoide of good sense and right iudgement say that a man is worth nothing if he haue not blood in his nailes and if he reuenge not himselfe on them which haue offended him yet neuerthelesse one cannot so much abuse himself in speeche but his conscience wil shewe him in spyte of his head that one ought to bee peaceable and not to reuenge himselfe on his enemie according as he desireth For let vs take the most wicked man in the worlde who if he haue done iniury to any one whome he esteemeth stronger then himself he wil be content that he which is offended should holde his peace and dissemble the iniurie which is done to him and not reuenge it he will not thinke him for this a man of no value Likewise if he whom the wicked hath offended goe about force himself to be reuenged the wicked man wil seeke to appease him shew him that the offence is not so great that he ought so to couet to be reuenged Caine sheweth vs this somewhat for hauing offended God by the murther which hee had committed his wil was Gen. 4. good that GOD who was the stronger shoulde haue left him vnpunished And seeing that he coulde not shunne the iudgement nor flye the vengeance of God he complaineth saying my puniment is greater then I can wel beare Wherein one may see that the conscience of a man teacheth him that one ought not to be reuenged ouer his enemy And when Saule who was a wicked reprobate at diuers times iustifieth Dauid in that he had the power and opportunitie to reuenge himselfe and yet neuertheles had spared him he sheweth vs that a man be he neuer so disordinate hath 1. Sam. 24. 26. witnes in his conscience that he ought not to reuenge himselfe ouer his enemie according to his owne desire and pleasure But although we haue such natural light yet neuertheles we are so peruerse that wee seeke to extinguish and quenche it And therefore wee haue neede to be admonished else howe that is by the woorde of the Lorde Also for to shewe the right way of clemencie and peace to them which shewe themselues tractable and easie to be taught and to make culpable and guiltie the proude and highminded the furious and inraged the Lord giueth vs many commaundements which haue beene heretofore alleadged by the which hee sheweth vs that it is not not lawful for a man to reuenge himselfe nor doe the like
fathers and to greeue and trouble their mothers the fathers and mothers ought to learne that they are heere taught too nurse and bring vp their children in instruction and doctrine of the Lorde And when also it is saide Thou shalt not speake euil of the iudges of thy people c. princes are taught to be careful too keepe Exo. 22. 28. their subiectes vnder 12 There is a generation that are pure in their owne conceite and yet are not washed from their filthynesse He complaineth of a vice that hath reigned of long time and wrought much euil that is that in place that we shold be displeased with our filthinesses wee haue praised esteemed them as if we were very pure and cleane and that there were in vs nothing to be blamed Cain had the like estimation of himselfe when he sayde My punishmēt is greater then I can beare The people in the time of Noe the messenger of righteousnes which had no repentance haue Gen. 4. 13 wel shewed they were cleane in their owne eies euen so haue those of Sodome done likewise in the time of righteous Lot which wold not receiue any exhortations and the Iewes which woulde not heare the preaching of the Prophets who rebuked thē in the name Gen. 19. 7 of the Lord as they are often reproched for it and the Scribes and Pharisees in the time of our Sauiour Iesus Christe who bragged of their righteousnesse and mocked our Lorde and blasphemed both him and his doctrine Now that these people haue fallen into this abhominable vice were greatly giltie before God the scripture doth declare vnto vs First ofal when God regarded not the offering of Cain Secondly Gen. 4. 5. 13. 13. when it is saide Nowe the people of Sodome were wicked and greeuous sinners against the Lord. Thirdly what haue I to doe with the multitude of your sacrifices Crie out with open throate Esay 1. 11. 58. 1. spare not tel my people of their transgression c. Fourthly yee are they which iustifie yourselues before men but God knoweth your Luke 16. 15 Mat. 23. 25. hearts c. Because of such hypocrisie which was vncorrigible great plagues folowed The worlde was destroyed by the flood Sodome and her neighbors were ouerthrowne with fire brimstone The Iewes were destroyed by warres and the remnant caried away captiue to Babilon And after the resurrection of our Lorde they were Mat. 23. 35. 24. 15. Luk. 18. 11 13. Iob. 14. 4. 15. 14. 15. 16 25. 4. 5. 9. brought into great desolation as he had foretolde as wee also see it And thus it is not without cause that the wise man complaineth thereof In this he admonisherh vs that we should not brag of our purenes as did the Pharises but that we should humble ourselues with the Publican and that with Iob wee shoulde confesse there is none that is borne of an vncleane seede that can bee made cleane What is man that he should be cleane and who is he that is borne of woman that can bee declared righteous And howe may a man be iustified with God or ho we can hee be cleane that is borne of a woman Forasmuch then as wee can not washe ourselues from our 1. Iohn 1. 8. 9 filthines let vs not therfore be so glorious as that we should thinke ourselues to be pure and cleane for if we say we haue no sinne we deceiue ourselues and the truth is not in vs. But if we confesse our sinnes he is faythful and iust for to pardon our sinnes and to clense vs from al iniquitie Let vs then bee ashamed of our sinnes but not to confesse them saying with Esay Wee are all as filthinesse and all our righteousnesse is as a polluted clothe c and with Saint Paule Esay 64. 6. Rom. 7. 14. Psal 51. 3. Psalm 51. 1. wee are carnal solde vnder sinne And in confessing them let vs praye with Dauid Haue mercy vppon mee OGOD after thy great goodnesse and according vnto the multitude of thy mercies do away mine offences c. When we shal do thus in good cōsciēce God wil accōplish his promise vnto vs that he hath made vs to wit that hee wil powre cleane water vpon vs and we shal be cleane c. Eze. 36. 25. And albeit that of ourselues we are not cleane for sinne dwelleth continually in vs haue neede dayly to aske pard on for our sinnes and offences yet if we truely humble ourselues as hath byn saide God wil accept vs for iust and cleane hauing sprinkeled our consciences with the precious blood of his Sonne And in this sort we shal not be cleane in our owne eies and yet wee shal be washed from our filthinesses by the grace and mercy of our heauenly father who wil impute vnto vs the righteousnesse of his sonne whom 1. Cor. 1. 30. hee hath appointed to bee our righteousnesse sanctification and redemptiō We must therfore with al humilitie confesse Iesus Christ to be suche least we be presumptuous and puffed vp with our own righteousnesse holinesse as Simon but let vs prostrate ourselues at his feete as did Marie Magdalen Thus doing we shal condemne ourselues and shal not be condemned but shal obtaine remission of Luk. 7. 37. 39 our sinnes though they be neuer so many Contrarily if we thinke there be any cleannesse in ourselues God wil blinde vs and giue vs vp vnto a reprobate sense as hee hath alreadie done the Iewes and Luk. 17. 10 the Papistes In place then of iustifying ourselues yea though wee had done whatsoeuer God commaundeth vs yet let vs say as Iesus Christ hath taught vs We are but vnprofitable seruantes c. 13 There is a generation whose eyes are hautie and their eyeliddes are lifted vp In the former sentence he hath reproued the hypocrites making a great complaint against them now he dealeth with the proude And albeit that pride ruleth in the deepenesse of the heart yet spareth he not to iudge therof marking it by the external and outward signes which come from the disposition inclination of the heart Neither must wee maruell though hee deale with the proude framing a complaint and accusation against them seeing that man of himselfe is nothing for God made him and not hee himselfe And although he be created according to the ymage and lykenesse of his Creatour neuerthelesse he is made of the dust of the earth and it is Gen. 2. 7. 3 19. saide that hee is dust and shal returne to dust againe And as he is nothing of himselfe euen so also hath hee nothing of himselfe so that we may wel say vnto the proude Wherof commeth it that earth and dust is proud and What hast thou that thou Eccle. 10. 1◠1. Cor. 4. 7. hast not receiued and if thou hast receiued it why doest thou boast as though thou haddest not receiued it For the proud