16 The righteous laboureth to do good but the vngodly vseth his encrease vnto sinne When men occupie themselues and take some worke in hand they seeke to profite and gaine thereby but oftentimes they deceiue themselues For none but good people doe truely prosper in their affaires though mans reason doe iudge the contrary As touching the wicked what gain soeuer they get what ioy soeuer they haue yet doeth it all turne vnto their hurt It seemeth good to outward apparāce that good people are most miserable that ther are noone more vnhappy and cursed then they in all the worlde but Solomon which lyeth not doeth shewe vs their prosperitie when hee attributeth life vnto the worke of the righteous as if hee did say that the iust man doth not apply himselfe vnto any worke but vnto that which is the path way that leadeth vnto life Contrarily after the outward sight the wicked reape great profite by the works they take in hande but their destruction which is great is at hand vtterly to beate them downe Solomon doth signifie the same vnto vs when hee saith that the vngodly vseth his encrease vnto sinne For the rewarde of sinne is death But as the worke of the righteous doth not profite himselfe alone but doth serue to the releeuing Rom. 6. 23. of others euen so the euill manners of the wicked doe stirre vp others vnto sinne wherevpon followeth death And forasmuche as wee al desire to liue and doe abhorre death let vs follow the worke of the righteous let vs worship one onely God according vnto his word flying frō al idolatrie forsaking al doubt and distrust and doing vnto our neighbours as wee woulde they shoulde doe vnto vs. In this manner the worke of the righteous shal be life vnto vs. And let vs not desire to bee partakers with the vnfruitfull workes of darkenesse which are the reuenewe of the wicked but let vs rather reprooue them least they be imputed vnto vs for sinne whereof followeth damnation But although wee desire life yet doe wee not regarde to followe the workes of the righteous for wee beleeue not that in following it we shoulde obteine life seeing that as it is written wee see by experience that the afflictions of the iust are many in number they are exercised by many miseries and tribulations and seeme that they are in death and that they are destitute of all helpe Wherefore their workes ' Psal 34. 20. and sayinges are thought to bee vnprofitable As when Saul persecuted Dauid for to destroy him and compelled him to flie and too runne away no man would haue thought that what shifte soeuer hee coulde make that hee shoulde escape the handes of Saul and liue to become king of Israell Likewise when Iesus Christe was seene to hang on the crosse as a thiefe they thought him cleane destroyed and did not thinke that hee shoulde ascende vnto the glory of his father nor that his Gospell shoulde bee preached through all the worlde And so their workes were not seene but to serue to life for themselues and for others And at all times men haue iudged and still doe iudge thus of the faithfull Contrarily because the wicked are strong and floorishe with glory and riches of this worlde it seemeth that they ought to come to the end of their desire and of that they take in hande without hinderance and let and that none should withstand them Pharao his folke thought that they shoulde oppresse the people of Israell at their pleasure but the issue and en de shewed the cleane contrary for the people of GOD reioyced at their deliuerance and Pharao and his people made a miserable ende amongest the waues of the Sea The worke of Moses and Aaron and of such as obeied tended to life and Pharao with his people receiued the rewarde of sinne that is to say death Thus the worke of the righteous serueth to life for although hee fall into diuers dangers and is many wayes pursued yet finally and in the ende hee shal be deliuered and his works his doctrine and his counsels shall bring both himselfe and his neighbours life Contrarily God curseth the actions and counsels of the wicked when he counteth whatsoeuer they doe and say to bee sinne and consequently worthie of death This same is well described vnto vs in the first Psalme Let vs further note that albeit it is true that the righteous doeth not labour couetously nor to get estimatiō but onely to imploy the time vnto good works to haue necessarie thinges belonging to this life aswell for himselfe as for his family yet Solomon his minde and intent is not such heere as wee may knowe by the seconde part of his sentence wherein he opposeth and setteth the reuenewe of the wicked against the worke and labor of the righteous and sinne which bringeth death against life And albeit that God doeth giue vs this honour by his worde to attribute life vnto the workes and labour yet let vs not thinke that they are worthie thereof and deserue thereby but let vs in any wise confesse the grace and mercy of God which is true in his promises for the which to fulfil hee doeth thus rewarde our good workes whereof he himselfe is the only authour and wee but his instrumentes and seruants 17 He that regardeth instruction is in the way of life but he that refuseth correction goeth out of the way of life For to shewe vs the way of life Solomon in the fourth Chapter first verse hath shewed vs saying Heare O ye children the instruction of a father c. And to the admonition hath added the promise in the 4. and 6. verses Also in the 13. verse hee repeateth againe the selfe same admonition and thereto also hath added the promise The saide admonition so often rehearsed shoulde suffice to induce vs to receiue and keepe the instruction which is giuen vs by the Lorde and aso the promise so often repeated ought to bee sufficient to assure vs of the goodnesse of GOD towards vs and to make vs more enclined to submit ourselues vnto the good will of GOD. But wee are dull vpon the spurre and for one admonition or twaine we make no account to giue obedience and for one or two promises wee cannot bee assured of the infallible trueth of GOD so full of rebellion and disobedience we are so full of doubtfulnesse and distrust and therefore wee haue neede that we should be handled according vnto our rudenesse and infirmitie The which our Lord doth in his holy worde and also by the peaching of the same word in the which one self doctrin is oftē repeted For this cause Solomon is not negligent often to tell vs one very thing and that which he hath already saide many times heeretofore he repeateth saying To take heeds c. This affirmation conteineth an instruction and promise for by affirming it he would haue vs to vnderstande that he doeth admonishe vs
Gomorrhians haue experimented such ease felicity First of al let vs thē Gen. 13. note that the way of the witoldes fooles is nothing but sinne wherof the rewarde is death And S. Iames saith Then when lust Rom. 6. 23. Iam. 1. 15. hath conceiued it bringeth forth sinne and sinne when it is finished doeth bring foorth death It is not for nought that wee are warned not to consent to them and to walke with them in their way And as their way is not good and cannot bring foorth but euil fruite so their counsels are wicked and vngodly as wee haue seene for they tende to no other ende but to vndoe their neighbours and to contemne al discipline Whervpon it followeth they eate nothing that is ought woorth and againe albeeit the bodily meate which they take in this world doth please them yet it doth but poyson them for spending the goods which are none of theirs they deserue death which wil not spare them If wee then woulde haue our bodies wel refreshed let vs followe the counsels of wisedome Vnto the pure are al things pure but vnto them that are defiled and vnbeleuing is nothing pure Secondly as the Tit. 1. 15. sottes and fooles shal eate of the fruite of their way c. as they deserue so wil God graunt this grace to those which apply themselues to wisdom and prudence that he wil satisfie them with the fruites of their good way and of their holy counsels Esay saieth Say yee surely it shal be wel with the iust for they shall eate the Esa 3. 10. fruite of their woorkes The sottes and fooles which forsake the Lorde shal bee depriued of such meate as it is said Beholde my Esa 65. 13. seruantes shal eate and yee shal be hungry behold my seruantes shal drinke and ye shal be thirsty and Blessed are they which hunger and thirst for righteousnes for they shal be filled And as ease Mat. 5. destroyeth the wicked for beeing fatted either they forget God or else spurne against him euen so when the wise haue beene afflicted they shal be quickned and not destroyed Wee haue many promises and examples in the scriptures but bicause of breuitie we wil omit them 33 But he that obeyeth me That the faithful which feele thēselues to run often astray according as their corrupt nature is inclined to euil shoulde not dispaire being feared with the threatnings that are made against the foolish and that they shoulde not thinke they are appointed to destruction without scaping wisedom maketh them a promise of great comfort wherin she sheweth the remedie and meanes whereby feare may be eschewed and destruction put away This promise ought greatly to comfort vs and for to receiue it there is no more asked of vs but that we obey the wisedome of God when it speaketh vnto vs by his Scriptures and by the mouth of his Ministers But the Pope and his demaund cleane contrarie and burne the bookes of the olde and newe Testament which containe the holie Scripture they persecute and put to death so much as they can the Ministers of the word and they that gladly heare them And in this sort it standeth not in them that the wisedome of God is not dumbe and we not deafe And so doing no thank to them that we be not in continual feare and destroied For sith the remedie and meanes to be deliuered of feare and escape destruction is to obey wisedome and they wil not suffer it it foloweth that they seeke nothing but our ruine and destruction Wherfore that may be saide to them which Christe did reproche the Scribes and Pharisies with all Woe therefore be vnto you Scribes and Pharisies Hypocrites because Mat. 23. 13. ye shut vpp the kingdome of Heauen before men for yee yourselues goe not in neither suffer yee them that woulde enter to come in When as much as in them is they take away the word which is the onely keye of the kingdome of Heauen they hinder men as much as can be from entring in For by the word the Heauens are opened vnto them which receiue it by the same they are shutte from them which reiect it Sainte Peter hauing the promise of the keyes hath receiued nothing but the charge to preache the Gospel which whosoeuer beleeueth shall be saued and so the dores shal be opened for him and hee that beleeueth not shall bee condemned and so the doore shall bee shut against him If the worldlinges delight to sing and heare pleasant songes to the fleshe and are not greeued thereat but if they bee able giue wages to those which can sing and playe vpon musical instrumentes that they may passe their time from day to day by a more strōg reason the childrē of God ought daily to apply their wittes and mindes to obeye this sweete voice of wisdome yea to forsake al that we haue in the world be they parēts or friends be they temporal goods reputations and honour rather than to be depriued of this voice so gratious desirable This voice bringeth vs the law of the Lord which is perfect conuerting the soule c This doing we shal truely obey wisdome and by this meanes we shal be safe and when affliction shal assault vs we shal not be Psal 19. 7. afraide As it is plainly shewed vs by the parable of the wise man that buildeth his house vpon a rocke By this same we may vnderstand Mat. ◠24. that what safetie or rest God doeth promise vs seruing and obeying him that we must not thinke wee bee exempted in this world from miseries and afflictions from feare and dread S. Paule hath well prooued it as he shewed it in the seconde to the Corinthians Likewise doe all they prooue it which will liue godlie in Cor. 1. 7. Christ Iesus as it hath bene afore told them The safetie then of the faithful consisteth not in not suffering any affliction in this world nor in not being astonished but heerein that whatsoeuer happen vs we shal not be ouercome with feare neither shall the afflictions come vpon vs like a whirlewinde which should consume and destroy vs. The deliuerance from all euils shal be when Christ hath gathered vs to himselfe shal wipe away all teares from our eyes and shal giue vs rest ioy and eternall felicitie The second Chapter 1 MY sonne if thou wilt receiue my words and hide my commandements within thee 2 And cause thine eares to hearken vnto wisedome and encline thine heart to vnderstanding 3 For if thou callest after knowledge and criest for vnderstanding 4 If thou seekest her as siluer and searchest for her as for treasures 5 Then shalt thou vnderstand the feare of the Lorde and finde the knowledge of God 6 For the Lorde giueth wisedome out of his mouth commeth knowledge and vnderstanding TO the intent that we should not deceiue ourselues thinking to be sufficiēt simply onely to heare the wisdome of
hee prayeth with an earnest affection without fayning and that he feeleth trulie and indeede howe he had greate neede that God shoulde assist and helpe him For also euery man of himselfe wanteth whatsoeuer is necessarie for him but there are none but the faithful which feele it truly and therefore they pray with a true affection of hearte Forasmuch as it is necessarie for vs in this life to walke holily and to haue victualls and foode and that after our decease and departure we cannot giue remedie and amende that which we haue done amisse and that the dead do nothing participate with the liuing Therfore the wise man requireth that God would graunt vnto Eccle. 9. 6. him that which he requireth before he die Wherein wee ought to learne that wee must not eate our bread with ydlenesse but to spende our time in good workes the which wee shoulde labour to obtaine by praiers and requestes for of ourselues wee can doe nothing It is God that worketh both the wil the deede euen of his good pleasure And because that the dayes of man are short that Phil. 2. 13. he vanisheth away as doeth the grasse and that there is none that knoweth certainly either the day or the houre of his departing out of this life we are taught that if we wil do wel before we dye wee must not deferre nor put of from day to day but with al care and diligence to giue ourselues vnto goodnes what age soeuer we haue and that in working wee shoulde not chalenge any thing vnto our free wil or free choice as if we had power of ourselues to gouerne vs but we must confesse that it is the grace and mercie of God that guideth vs as the wise man doeth shewe vs in this request by the which he asketh twoo things the which he now declareth saying 8 Remoue farre from me vanitie and lyes giue mee not pouertie nor riches feede mee with foode meete for mine estate When he saith that God hath created man vnto his likenesse ymage we ought to vnderstande that man at the beginning of his Gene. 1. 27. creation was pure and cleane was wise vpright and true as S. Paul also doeth giue vs the same to vnderstande hauing admonished vs to mortifie our earthly members c. He woulde haue vs to put on Col. 3. 5. 10. 12 the newe man which is renewed by the knowledge of God after the ymage of him that hath created him c. And for to shewe vs howe we should conserue this ymage in the knowledge of God he doth admonish vs Nowe therfore as the elect of God holy and Ephe. 4. 22. beloued put on tender mercy kindnesse humblenesse of minde meekenesse long suffring c. And according heereunto hee exhorteth vs to cast of concerning the conuersation in time past the olde man which is corrupt through the deceiuable lustes c. But men by their pride ingratitude are turned away from this knowledge and haue contemned it as a vaine thing and in steade that they were made excellent of God they are concerning themselues as beastes and in place that God had made them vpright they haue Eccle. 3. 18. 7. 30. sought many inuentions by the which they haue cast of the vprightnesse and excellencie that consisted in righteousnes wisedom holinesse and trueth And beeing thus spoiled in steede that they shoulde haue humbled themselues and bee confounded and ashamed they haue thought themselues to be wise they haue cōmended themselues as if they were saintes righteous and true but they are become vaine foolish yea madde and lyers so that it is not without cause why the scripture maketh diuers complaints of it And in this sort they haue throwne themselues into death from the which they in no wise of themselues rise againe neither also wil bee raised for Psal 4. 3. 39. 6. 62. 10. 116. 11. it is to the same that their corrupt nature doeth wholy tende and take his delight Nowe because we desire not death but do feare it and woulde gladly shunne it and cannot of ourselues therefore it is necessarie for vs to aske of God that he woulde purifie and clense vs from that which bringeth vs death that is to say frō our sinnes and misdeedes the which the wise man comprehendeth vnder vanity and lying and for the which we pray with him Remoue farre from me c. Wherin first of al he sheweth vs that if we wil truely pray vnto God we must confesse our sinnes vnto him as doeth the wise man requiring that it might please God to remoue farre from him vanitie and lying And in this maner he confesseth that hee is brutish and that if God did not take mercy vpon him he should be nothing but vaine foolish and to change the glorie of the incorruptible Rom. 1. 23. God into the similitude of the ymage of a corruptible mā The which conteineth lying for being ydolaters we do falsly vsurpe the name of God giuing the same vnto ydols And for this cause also the wise man hath ioined vanitie and lying together maketh but one thing of them both the which is the first of the twoo thinges that hee putteth into his request And also it is good reason that we should be careful first of al to serue God and to yeld vnto him only the honor and the glory which belongeth vnto him And the same wel to beginne we must abhorre ydolatrie the which is heere signified by vanitie lying And also the Prophets do cal ydols vanitie Esay 41. 44. 29. 44. 20 Iere. 2. 5. 11. 10. 3. 14. 15. 14. 22. 51. 17. 18 Rom. 1. 24. and lying though they vse not the like wordes yet those which they vse are of like signification Nowe it is not without cause that vnder vanitie which with vs is ydolatrie we should comprehend al sinnes for it doth beget them and bring them forth In al ages amongst al nations we haue seene and may yet stil see that the ydolaters euen those which are the deuoutest do giue themselues vnto dishonestie filthinesse vncleannesse vnto oppression and crucltie euen with an vnbrideled lust and desire And the Prophets also doe make great complaintes therof and doe reproche the ydolaters that they haue forsaken God and that they haue their handes full of blood If then wee wil beginne earnestly to serue God wee must beginne first to hate ydolatrie folowing the doctrine that Iacob gaue to his houshold and God in the beginning of his lawe Notwithstanding we might say that vanitie is the corruption and wickednesse Gene. 352. Exo. 20. 3. 4. wherein we are borne and that it is rooted in vs from our conception the which vanitie if wee yelde vnto and obey bringeth foorth his fruite to wit lying eyther in wordes or deedes or falsehoode The which fruite man bringeth foorth to the dishonour of God and hurte of his
the heart 501. a That wee must referre al reuengement to the Lord. 422. a Reasons withdrawing vs from reuengement 421. b. 422. a. Reuerence Of reuerence and that the wicked doe reuerence the good 269. b 270. a. Revvard The meaning of these wordes A priuie revvard pacifieth displeasure 436. a The revvard of them which continewe in doing wel 440. b. 441. a. Revvardes That it is not lawfull to take revvardes for iudgement 351. b. 352. a Against such as hauing an euil cause do notwithstanding giue revvardes 352. a. Riche What the behauiour of riche men ought to be in this world 10. b The riche of the world accused of tyrannie towardes the poore 450. b Lessons of instruction for merciles riche men to marke 451. b 452. a Of such as make hast to bee riche and what dangers they incurre 421. b Of such as to ware riche oppresse the poore and of their reward 456. b Riche men warned not to communicate their goods to the slouthful c 409. b The description of a worldly riche man by way of comparison 141. b. 142. a The meaning of these words Striue not to be rich 465. b. 466. a The opinion of the rich is false and his hope frustrate 143. a Lessons for the rich to learne concerning the disposing of their goods and riches 142. a. Howe and by what meanes it is lawful and not lawful to make ourselues riche 234. b. The riche deceiue themselues trusting in their riches and why 142. a A charge to such as are rich and mindfull of their recreation c 102. b That rich men are wise in their owne conceit and how 565. a That rich men are Idolaters and why 611. b. Why the rich are accursed and depriued of the kingdome of heauen 572. b What ought to be our demeanour when we are riche 565. a. b Admonitions to the riche touching their behauiour in their riches 612. a Riche worldlings taxed of follie and why 379. b The meaning of these wordes The riche answereth roughly 378. a Of worldly rich men of whome some are named 378. a Of rich men which feare the Lord and how they vse their tongues 378. a. Riches That wee make riches our God and howe 194. b. 195. a Against trust and confidence in riches 194. b. 195. a Of the abuse of riches and the reward of such abuse 194. b When and in what respectes our riches are precious vnto vs. 226. b What riches wee shoulde desire and in what manner 209. a The sinister meanes that men vse to attaine to riches 431. b That we doe naturally laue riches c. 431. b. Of the vanitie and vnprofitablenesse of riches 466. a. b The meanes and waies to attaine vnto abundance of riches 295. a. b That it is laweful for parents to lay vp riches in store for their children 249. a Riches compared to the flying of an Eagle 466. a That the faithful doe truly attaine to riches and why 183. b Necessarie points of doctrine concerning riches 182. a The way to get riches is to studie for righteousnesse 182. b Howe to abounde in worldly wealth and riches 190. a The commendation of riches their vse and to what ende they are ordeyned 128. b. The Lorde casteth away the substance and riches of the wicked diuerse wayes 129 b. Wee must not put our trust in goods and riches though wee abounde in them c. 129. b What is meant by this that God threateneth to cast away the substance and riches of the wicked 130. b Against such as put their trust in their Riches neglecting thinges of more weight 129. b That it is not lawful to couet riches why 131. a Euery man desireth riches naturally and why 149. a For what cause man attributeth vnto his owne power the riches that he possesseth 149. a What we ought to doe when wee see ourselues abound in riches 149. a. b A description of their in warde disposition nature that desire riches and cannot attaine vnto them 142. b Whereunto riches ought and ought not to be attributed 149. b Of the vse and abuse of riches 142. a. 151. a. How riches must he bestowed 151. b It is not lawfull for vs to couet riches and why 151. b What mischiefes followe the setting of our heartes vpon riches 151. a Riches are good and it is lawful to vse them and why 151. a What riches we must looke for in seeking after wisedome 108. a To what purpose those riches serue which wisedome giueth to her louers 109. a We may aske riches of the Lorde and howe farre 151. b The riches of this worlde doe not fil the treasures and why 109. a The way and meanes to bee riche with the true riches 108. a That riches of the wicked shal not profite or doe them any good in the day of wrath 167. a. b That it is vanitie and foolishnesse to trust in riches and why 167. a Of the abuse of riches and worldly wealth 275. b. 276. a Vnlawful meanes of getting riches condemned 562. a Of the riches of the wise and what they are 275. b Of such as make hast to get riches and what their ende shal be 574. a The chiefest paine for riches yl gotten standeth in eternal death 573. a What sinnes abounde in the wicked by the plentie of riches and wealth 611. a. b That riches hidden and hourded vp are vnprofitable 77. a The reasons why Solomon requireth of God not to giue him riches 610. a. b. 611. a. b Why Solomon compareth riches and wealth vnto fountaines of water 77. a That it is a verie dangerous thing to couet riches and why 10. a That the rich mans riches are his strong Citie and howe 370. a. b That it is not lawful for vs to abuse riches and other the good giftes of God 74. b Howe we must vse our riches and other the good creatures of God 38. a That the riches which are gotten by wisedome doe not change 40. b That in riches there is nothing but cursednesse and when 41. a The incessant and restlesse care of the couetous for riches 20. a Righteous That the Lorde wil restore the righteous to a prosperous estate though they seeme neuer so miserable 195. a. b Howe and in what order the righteous desposeth his riches 196. b. 199. a That the righteous shal not be without aduersitie 212. a The righteous man compared to a fisher and in what respectes 197. a b That al the seede of the righteous are not the children of God and why 188. a Faith and hope are the guides of the righteous mans conscience 168. b The state of the righteous after their restoring to rest 161. a We cannot iudge by our outward wit what the righteous are 191. a The troublesome and afflicted estate of the righteous in this life before he attaine to life 168. b That wee cannot claime the title of righteous if we vse not charitie 443. a The fruitfulnesse
howe to order our vvaies aright 70. b. 71. a What wee haue to learne by the vvayes of the righteous compared vnto light 63. a Forceable reasons why we ought to shunne the vvaies of the wicked 61. a. b Our going in the vvaies of the wicked compared to the goeing of seacrabs 61. a. In what horror and execration wee ought to haue the vvayes of the wicked 61. a. What is meant by our vvaies when Solomon saieth In all thy wayes c. 34. a. Of acknowledging the Lorde in all our vvaies and what is meant thereby 34. a. b. 35. a Three necessarie instructions teaching vs to acknowledge the Lord in al our vvaies 35. a Of such whose vvaies are crooked and of their punishment 25. a What is meant by this that a declining heart shal be satiate with his owne vvaies 264. b Of the vvaies of God and the vvaies of man 255. a The meaning of these words How then shal a man know his owne vvaies 423. b Of the vvaies of God what they are and of our vvaies 393. a What vvaies they bee which we are charged to renounce 393. a. b What is meant by the reforming of a mans vvaies 445. a VVaies of righteousnesse and what they are 24. a Of the vvaies of darkenesse and what they are 24. a. b. VVant. Against vaineglorious needie boasters which colour their vvant 206. b. 207. a. VVarre To what ende men make preparations for vvarre 445. b Notable doctrine vpon these wordes That vvarre must bee made with good aduise 482. b That wisedome shoulde bee the direction of Princes in vvarre 419. b What Princes shoulde thinke vppon when there is question of vvarre 419. a That Princes ought not to make vvarre to inlarge the limits of their lande 419. b. Of the spiritual vvarre whereunto we are often inuited in scripture 441. a. b. VVealth Notable doctrine vpon these wordes Many daughters haue gotten vvealth 637. b. 638. a Meanes and waies to teache vs how to abounde in vvealth 238. a. b. VVeight The perfect vveight which pleaseth GOD what it is 164. a Of vveight balance and measure 164. a. Looke Balances VVeights Of â—ust vveights and measure 331. b Against such as occupie false vveightes one for buying and another for selling 413. b. 414. a That they which cause iust vveightes to bee kept doe the worke of God how 331. b. Against such as vse and such as suffer to bee vsed false vveightes 331. b. In what cases we should not neede balances nor vveightes 332. b VVhoredome What filthie vices hang at the tayle of vvhoredome 477. a Of vvhoredome corporal and vvhoredome spiritual 478. a Who they be that are easily allured to vvhoredome 487. a That there is bitternesse in vvhoredome is prooued by foure similitudes 102. b. 98. b verse 22. 23. A lesson for women to learne if they will not bee suspected of vvhoredome 100. a. To discouer vvhoredome it is needfull to vse subtilitie 99. a What we must doe if we wil auoide vvhoredome and adulterie 98. a They which giue themselues to vvhoredome seeke holes and corners 99. b Against such as bring reasons to mitigate the heynousnesse of vvhoredome 69. a. VVhore The description of a vvhore and of her behauiour 100 a A vvhore calleth euen the very act of whoredom by the name of loue 102. a. A vvhoore compared to a deepe ditche and why 477. b. and to a narrowe pit VVhores Meanes and wayes to be kept from the deceit of vvhores and whoremongers 73. a. Of vnshamefast vvhores and their practises 73. a. b That vvhores and whoremongers make no account to preserue life 72. b VVhores are as vnsatiable as graues and that they bring destruction c. 625. a. Against such as thinke it a tryfling matter to keepe companâ—e with knaues vvhores 103. a The chiefe remedie to auoid vvhores and vncleannesse what it is 102. b. Against vvhores and that there is nothing in the worlde so infectiue as they 189. b. The mouth of vvhores compared to a deepe pit and why 455 b. VVhoremongers That vvhoremongers are much worse than theeues and why 95. b Against vvhoremongers and adulterers 25 a. b Of wicked whoremongers and their practises 73. a. b The behauiours of vvhoremongers and harlots in talke and otherwise 25. b Very sore comminations or threateninges against vvhoremongers 94. b. 95. a VVhoremongers stand more in feare of men than of God and why 99. a VVhoremongers and drunkardes aptly compared 101. b. VVicked Comminations and threateninges against the vvicked 284. b That the vvicked is an abhomination to the iust and of their rewarde prooued by examples 598. b. 599. a In what respects the Lord is said to be farre from the vvicked 317. b. 318. a That wee ought to abhorre and detest the maners of the vvicked 60. b. 61. a. The cursed estate of the vvicked and their end 229. a. b That the vvicked haue vsed to bely those that haue threatned them in the name of God 262. a The goodly shewe of the vvicked is nothing but vanitie c. 129 b The vvicked cannot bee worthy of the blessed life and why 130. b There is no constancie in the mouth of the vvicked with a description what they are 137. b The vvicked compared to a strong and mighty tempest and why 155. b The reioicing of the vvicked when they come to the ende of their desires condemned 101 a That the vvicked though they bee neuer so mightie cannot exempt themselues from death 187. a. b Why the vvicked must needes perish in these sinnes 136. a. b The vvicked begin their hell in this life and how 136. a The restles estate of the consciences of the vvicked described by comparison 152. a. The vvicked are thought happy and blessed 133. a The vvicked are al of one minde and consent but not in God 101. a That the vvicked seeke one for another and why 101. a That the name of the vvicked shall rotte 134. a Why the faythfull shoulde not bee afraide of the vvicked 155. b That the fiercenesse of the vvicked doeth not long continue is prooued 155. b The state of the vvicked notwithstanding their felicitie most miserable 161. a The felicitie of the vvicked in this life 161. a The vvicked man compared to a hunter and why 209. b. 210. a Why and for what cause the vvicked cannot speake wel 163. a God punisheth the vvicked for the righteous 173. a The prosperitie of the vvicked is not continual and why 169. b Of the workes of the vvicked and that they come to naught 184. b Of the vvicked and their woorkes whereby they deceiue themselues 184. b. VVickednesse Such as worke vvickednesse closely are most hurtful 136. b The vvickednesse of the wicked is his owne fall c. 169. b. 170. b The vvickednesse of the wicked commeth of himselfe 169. b VVidovve That God wil stablishe the borders of the vvidovve and what is the meaning of this worde vvidovve 314. b. VVife That a vvife is the
calling him the guide of the youth of his wife And to shewe vs that by adulterie they offende not only against men but also against the ordināce which God hath made betweene mā wife Solomō saith the adulteresse forgetteth the couenāt of her God Gen. 2. 23. Mat. 19. 5. For who so committeth adultery doeth separate that which God hath ioyned What we haue said of the vnfaithfulnes of the adulterous woman by the course of the text it may wel appeare that he speaketh but of the maried whore neuertheles wee haue applied it vnto the single harlot and that without wresting of the text For we ought to vnderstand that if God giue vs counsel and vnderstanding to preserue deliuer vs from one kinde of whoredome that hee woulde also we should abhorre the other kindes Likewise it is very true that who so is geuen to adulterie will not abstaine from single fornication 18 Surely her house tēdeth c. Moreouer for to shew that there is danger in adulterie that they doe euil by defiling themselues with suche vncleannesse Solomon geueth a reason whereby hee threatneth the adulterers with a thing which wonderfully feareth them that walke in an euil conscience And it is to admonishe and warne vs to take good heed not to frequent haunt the company of whores whoremongers least we defile ourselues consēt vnto their filthines abhomination For if we would not willingly come neere a ruinous rottē house least in falling it should bruise our bodies kil vs bodily by a strōger reasō we must not come neere vnto an adulteresse whō to haunt not onelie bruiseth the bones but also eternally killeth the soules The house of the adulteresse is herselfe her acquaintāce customers that goe together vnto eternal dānatiō which is a danger wherwith whē one is attaint he cā neuer be raised vp againe Now we ought wel to vnderstand that this is of eternall death state of the damned that Solomon speaketh when he saith that the house of the harlot tendeth to death for albeit that the Ecclesiastes speaking of the common state of men saith One generation passeth another generation succeedeth Agayne How dieth the wise man as doth the Eccle. 1. 4. Eccle. 2. 16. 3. 18. foole Againe I considered in mine heart the state of the children of men that God had purged thē yet to see to they are in themselues as beastes It were not a sufficient reason to shew vs the dāger that is in haunting the company of harlots nor to preserue vs from familiar communication with whores whoremongers if there were none other death spokē of here but corporal death the which is common to al men A man might say as doe the mockers let vs play the whoremōgers without any feare for nothing shall happē vs which happeneth not vnto the most chast Let vs thē vnderstand that Solomō threatneth the adulterers whoremōgers Luke 20. 27. with eternal death as also hee sheweth the same saying that her pathes tend vnto death For none but the damned are dead as it may be knowne when it is sayd that the Lord is the God of Abraham the God of Isaac and of Iacob There is then great dāger and also much wickednes in adulterie or els God which is not only righteous but also merciful wold not punish it with so sharp a death Now that the adulterers goe vnto eternal death Solomon doeth giue it vs to vnderstande when hee addeth 19 All they that goe vnto her c. Heere he compareth them which are giuen to adulterie vnto souldiours that goe into the warre and there place and thrust themselues so far forwardes that there they are slaine Wherein wee haue a proofe that in adulterie is greate perill and also much euil seeing in it there is no remedie nor meanes to escape the punishment of eternal death as also Solomon doeth signifie the same saying Neither take they holde of the wayes of lyfe When Solomon doth so threaten the adulterers and the whoremongers hee speaketh of them which are hardened and cannot repent and bee sory for their sinne and forsake their wicked life We might heere reproue such as doe breake marriages lawefully made as they knowe wel enough Mat. 19. 9. and giue licence to the parties to marrie againe in some other place which they cannot doe without transgressing of the Lawe of God by adulterie and whoredome I say therefore vnto you that whosoeuer shall put away his wife except it be for whoredome and marry another cōmitteth adulterie And thus so much as in them lyeth they bring men to contempt of Gods law wherevpon followeth eternal death not onely for them which are separated if they keepe not themselues chast but also for those that separate them for they are in a great fault when they hinder the ordinance of God to haue his course For no thanke to them that the couenant of God is not forgotten and al honestie ouerthrowne the which is suche an offence that it were better for Mat. 18. 6. them by whome it commeth to haue a milstone hanged about their neckes and that they were drowned in the depth of the Sea The wayes and steps the pathes and trades for the which to avoid God doth giue vs wisdome and vnderstanding are the same of the wicked and vnrighteous whereby they go vnto perdition and therefore forsaking them wee must walke a contrary way to them wherein we may be preserued the same to do Solomon doth admonishe vs saying 20 Therefore walke thou in the way of good men keepe the waies of the righteous 21 For the iust shall dwell in the land the vpright men shall remaine in it 22 But the wicked shal be cut of from the earth and the transgressours shal be rooted out of it Whē our Lord saith That there is none good but one that is God And also that there is none that doeth good for wee haue Mat. 19. 17. Psal 14. 11. Rom. 3. 9. already proued that al both Iewes and Gentiles are vnder sinne It may be demanded where a man shoulde finde out the way of good men and the pathes of the righteous I answere Although that after the posteritie of Adam we be corrupted and that in vs there is no goodnes nor righteousnes but that malice aboūdeth notwithstāding insomuch as we are regenerate by the holy ghost and made newe creatures not suffering sin to raigne in our mortall bodies but delighting in the lawe of God after the inwarde man and giuing ourselues to worke righteousnesse and to exercise the workes of charitie wee are both good and righteous for that it pleaseth God to accept vs for such for Iesus Christes sake who is our righteousnesse and in him are righteousnesse of God The way then of good men and the pathes of the righteous may be founde out in true faith working by loue and by true repentance whereby all wickednesse is
doth easily beleue that it is but a pastime sport for to communicate with strangers and foreners Pro. I. 2. 3. 8 9. 10. and that in hauing acquaintance with theÌ„ we go not astray Solomon insisteth mightily to mainteine the contrary as hee hath doone heere before It sufficeth him not simply to haue affirmed that men goe out of the way to follow them but to expresse with a more liuely vehemencie in what danger and sorrow they run into he asketh VVhy shouldest thou delite c. As if he did say the way faring men which trauell and walke doe much feare to wander out of their way and path although it be but for losse of worldly riches or temporal life by a more strong reason the sonnes of God which must walke vnto the heauenly inheritance vnto eternal life should be careful to looke that they stray not that they bee not depriued of these great blessinges of this happy life the which they should do if they followed strangers Heere aboue hee hath said that they following this trade do tend vnto destruction Wherfore for to keep vs froÌ„ going astray he forbiddeth vs to imbrace the bosome of a forener by the which kind of speaking he forbiddeth al whordome in speaking so modestly for to make vs fly far from al filthines and vnshamefastnes hee sheweth vs in Ephe. 5. 12. what abhomination whoremongers and adulterers are before God which follow with algreedines their carnal desires disordinate affections when he forbeareth to expresse the vncleannes that they commit For as also S. Paul saith It is a shame euen to speake of the things which are doone of them in secret but yet we may not ceasse to condemne them Likewise when he forbiddeth vs to imbrace the bosome he teacheth vs that al vnshamefast touchings are to be condemned and therfore that we should not bee deceiued with the scorners that take their pleasures in suche vilenesse let the wiues and maidens which desire to keep their honestie and honour both before God and men violently thrust from them such gesters Diuels incarnate whersoeuer they shall finde theÌ„ For to be the true childreÌ„ of God it is not enough to be ashamed before men not to care though God see our filthines as do many which wil appeare honest before the world but secretly they care not what they doe neither wil they once call to remembrance that God seeth them or if they doe thinke thereof they feare men more theÌ„ God or els they are so much deceiued that they iudge that wher meÌ„ doth not see theÌ„ there god also beholdeth theÌ„ not or els that they are so foolishe so corrupted and degenerate that they beleeue not that there is a God They professe they knowe Tit. 1. 16. God but by their workes they denie him The children of GOD ought to be far froÌ„ such pernicious opinions ought to behaue theÌ„selues as holily honestly in secrete as before men knowing that God is a witnesse of all their thoughts willes purposes and counsels of their hearts by a more strong reason then they should not be so voide of vnderstanding but that they should know how God seeth what they doe and what others might see Solomon doth wel teach vs this same when he saith 21 For the waies of man c. A man enterpriseth and doth many things that are secrete and vnknowne to his neighbors for he goeth away hideth himselfe froÌ„ them but whatsoeuer he in â—eÌ„teth how closely soeuer it be doone yet can he not flie from the presence of the Lord he caÌ„not so priuily go to work but God must know his manners liuing his workes and operations although Psal 139. 12 he doth them in so deepe darknes that he seeth not himselfe The darknes hideth not from thee but the night shineth as Esay 29. 15. the day the darkenesse and light are both alike We ought to acknowledge and confesse so otherwise we are cursed Woe vnto them that seeke deepe to hide their counsel from the Lorde for 1â— their workes are in darknesse and they say Who seeth vs who knoweth vs If we thus thinke wee wel deserue cursing for wee which are but earth do rebel against our maker Your turning of deuises shal it not be esteemed as the potters clay For shall the the woorke say of him that made it hee made mee not or the thing formed say of him that fashioned it hee had none vnderstanding But as there are many which shall see their neighbors liue holily very vprightly shew foth good example vnto al and yet wil they neuer marke to consider their good life to follow it and to amend their faultes and contrarily other some which shal see them doe euil and doe both against God and their neighbors wil not once exhort or rebuke them likewise although they confesse howe God seeth and knoweth all thinges yet they iudge that God careth not what men doe whether it bee good or euil For in this worlde say they wee see not that hee dealeth better to the good then to the wicked neither that he punisheth the euil liuers more then the other For to take away this opinion Solomon is not contented to say that the wayes of man are before the eyes of the Lorde but hee addeth and hee pondereth Psal 94. 7. all his pathes yet following their complaint they say againe The Lorde doeth not see it the God of Iacob doeth not vnderstand it Albeit that the Lord doth wincke at it yet can he examine the factes and deedes of euery one for to allow that which is good and reiect that which is wicked as wel as he that trieth and discerneth by the waightes and ballances whether the thing is good or euil heauie or light Hee did not foorth with punishe Caine and left Abell to remaine but he abstained not to consider both the one and the other with their doinges for to giue in due season to euery of them according to their deedes The same also is seene in the preseruation of Noe and in the destruction of the worlde by the vniuersall fludde by the ouerthrowing of Sodome and deliuerance of Lot c. These same ought to teache vs that God pondereth the paths of euery man and that as he hath done to them so also wil hee doe to others in due time if not in this worlde yet to the one in eternall life and to the other in death euerlasting as the one are for example of the one and the second of the other 22 His owne iniquities shall take the wicked himselfe he shal be holden with the cordes of his owne sinne 23 He shal die for fault of instruction shall goe astray through his great folly It is not without cause that Solomon hath beene so careful to exhort vs as the father the children let vs not be so wicked as to go astray with the strange woman for
although we think to be closely hidde by wandring out of the right way yet God ceaseth not to see vs and consider our deuises and wicked enterprises for to punish vs at such time as it shal please him And let vs not thinke that by giuing ourselues to euil we can escape For though it were so that God did not take heed vnto the wicked yet neuertheles they could not be exempted from punishment seeing they drawe their owne corde the which they spinne and twist and pul foorth by perseuering to adde iniquitie vnto iniquitie without remorce of conscience with greedinesse of desire and in the same they proceed so vnaduisedly and amasedly that they make readie the halter for thēselues and therein are taken so that they cannot vnloose thēselues but must be a pray for the Deuil This is that which Solomon would haue vs to vnderstand when he saith the iniquities of the wicked c. Heere we see howe Solomon is very careful throughly for to aduertise vs when one thing often saide doth not content him but vseth repetition for to helpe our ignorance and weakenesse and to wake vp our negligence and also to make the wicked lesse excusable for contemning the aduertisementes hee giueth them And when he compareth their iniquities and sinnes vnto cordes he sheweth them that they are more miserable then the brute beastes For the beastes doe not knitte the lines and nettes wherein they are taken neither also doe they cast themselues into the net if they perceiue it but shunne it but the wicked doe winde their owne halters and also runne into the same to be taken He sheweth also that they which nothing esteeme the admonitions corrections and threates that is made vnto them and become angry and doe defie those which exhorte and rebuke them asthough they woulde keepe them in bondage when they woulde asmuch as lieth in them deliuer them out of the snares and they contrarily willing to deliuer themselues by dissolutenesse and falling away doe further binde yelde themselues captiues For as they which obey and beleeue the word are vnbounde and deliuered from sinne from the Deuil from death and from hel euen so the rebells are slaues vnto sinne prysoners to the Deuil holden vnder with the bondes of death and hel and so are chained with the cordes of their iniquities Hee sheweth I say that such people are much deceiued and are in an euill way not only when they goe out of the way with the strange woman but also in what euil soeuer they inuēt with obstinacy hardnes of heart He hath made a pitte digged it and is fallen into the pit that hee made The wicked is snared in the woorke of his owne Psal 7. 16. 9. 16. hands To bee shorte what euil soeuer the wicked doe commit the same is their destruction and damnation but they thinke not so as they shewe it when by how much as they commit more euil by so much the more doe they thinke to bee out of danger as Solomon doth wel signifie it when he vseth these woordes shal be taken and shal be holden And in this they deceiue themselues as here wee see it and S. Paul doth wel signifie it vnto vs when he saith For when 1. Thessa 5. 3. they shal say peace and safetie then shal come vpon them sodaine destruction as the trauell vppon a woman with child and they shal not escape Besides this wee must learne in this aduertisement not to bee giuen to haue care to feed the flesh in his lustes pleasures For seing that the affection of the flesh is enimitie against God and cannot be made subiect vnto the law of God wee cannot take the Rom. 8. 7. pleasures of our flesh except we wil runne into al wickednesse and in so doing we twiste our owne ropes wherein wee are taken and holden wherevppon foloweth our destruction and thus the pleasures that the wicked take in sinning doe turne them to greate hurt for they engender not onely temporal but also euerlasting death Solomon doeth threaten them therwith saying 23 He shal dye for want of instruction c. When the promise of eternal life is made vnto those which receiue instructiō to gouerne themselues by wisdome and good discretion in holines righteousnes faithfulnesse truth It foloweth wel that they which neglect do wel deserue eternal death and ought also to vnderstande that when the scripture blameth them for the contempt of instruction and that it threateneth them with death that then they cannot looke but for eternal death except by true repētance they embrace instruction which before they had despised For the Lorde wil not the death of a sinner but rather that he should conuert and liue Solomon then saying that the wicked which is without instructiō shal Eze. 18. 32. die speaketh of euerlasting death the which the wicked do wel deserue for being without instruction hee is voide of wisedome and filled with foolishnes by the which being caried about he neither can nor wil holde the pathe of life but turneth another way out of the right way folowing the lustes of his flesh which is dead wherof foloweth wel that he is worthy to perish euerlastingly Here we are taught that if we wil eschue death and obteine life we must receiue the instruction that God giueth vs by his worde by assuring vs of the goodnes and loue of God towardes vs in Iesus Christ and giuing ourselues to the obedience of his lawes Heerein standeth the true wisedome of the children of God the which keepeth thē from going astray and wandring out of the path of life Wee also doe learne that the greatest part of the world must needs perishe seeing that it is without instruction some for that they are deceiued by superstition and idolatrie other some for that they receiue lesinges for trueth And which worst is there are many to whome godly instruction is offered but because they are without religion they contemne the instruction and doe nothing but skorne it and so much as they can doe persecute it The sixth Chapter 1 MY Sonne if thou bee suretie for thy neighbour and hast stricken hands with the stranger 2 Thou art snared with the words of thy mouth thou art euen taken with the words of thine owne mouth 3 Doe this now my sonne and deliuer thy selfe seeing thou arte come into the hand of thy neighbor goe humble thy selfe and solicite thy friendes 4 Giue no sleepe to thine eyes nor slumber to thine eye liddes 5 Deliuer thy selfe as a Doe from the hand of the hunter as the byrde from the hand of the fouler IT seemeth at the first sight howe Solomon goeth about to diswade vs from answering or to become pledge or surety for our neighbors For there is none of vs that would be intangled or in subiection and bondage to another but al naturally desire to be free and to vse the power that God hath giuen vs at
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
outward inward and in this sort they beginne heere their hel the which shal not forsake them For as they esteeme not to make their wayes right as wel by blindnes and ignorance as by hardnes obstinacie that attributing al vnto fortune chance in their affliction they knowe not that it is the hande of God that striketh them neither also doe they make any haste to turne vnto God for to craue of him repentance and amendement of their sins and deliuerance from euil and so they must needes perish in them But albeit that after the outwarde apparance and the sense of the flesh the iust perfect suffer in this word the like or more grieuous afflictions yet do they not here begin their hel For they knowing that they be the roddes of God their Father doe aske deliuerance and are assured to obteine the same And thus on what side soeuer that the afflictiōs do come to the iust perfect because they know that God is their keeper and deliuerer they are not afrayde as discouraged and desperate but in al assurance they say Yea though I should walke through the valley of the shadow of death I wil feare Psal 23. 4. 27. 1. none euil Againe The Lorde is my light and my saluation whome shal I feare The Lorde is the strength of my lyfe of whom shal I bee afrayde They knowe this same because of the infallible promise and cal vpon me in the day of trouble and I will deliuer thee and thou shalt glorifie mee The Lorde is neere vnto al that Psal 50. 15. 145. 18. Mat. 11. 28. Luk. 12. 32. 1. Cor. 10. 13. call vppon him yea to all that call vppon him in trueth Come vnto mee all yee that are wearie and laden and I will ease you Feare not litle flocke for it is your fathers pleasure to giue you the kingdome And GOD is faythful which wil not suffer you to be tempted aboue that you bee able but wil euen giue the issue with the temptatiō that ye may be able to beare it The wicked can not thus speake indeed for although they thinke themselues so safe and sure that they can not be more and that they trust in their owne strength yet because they are hated of God he can wel finde them out and bring their enterprises to naught and destroy them by their owne counsels He hath made a pit and digged it and is fallen into the pit that he made His mischiefe shal returne vppon his Psal 7. 15. 16. owne head and his crueltie shal fal vpon his owne pate The heathen are suncken downe in the pit that they made in the nette that they hid is their foote taken Psal 9. 15. 10 Hee that wincketh with the eye worketh sorow and hee that is foolish in talke shal be beaten Amongst them which peruert their wayes there are some more cloase and couerte then other some are some there bee that are knowne foorthwith and others againe for a certaine time lye hid and are secret The close and hid are most hurtful pernitious For a time they make a goodly shewe and beare a smooth countenance and seeme that they laugh at the prosperitie of their neighbour as though they were readie to do them pleasure but yet for all that they delight to mocke to inuent some treason Solomon doth signifie the same by wincking or making signe with the eye But when at last their dissimulation and hypocrisie is knowne and that they are seene to counterfaite and dissemble by the fruites which come from them then feele we greater sorowe and more grieuous payne then if wee had knowne them openly at the first Solomon doth signifie the same when he sayeth That he worketh sorowe that wincketh with his eye If they which by suche maners bring hurt either to the bodie or to this worlds good do worke sorow that we be careful to take heede therof by a more strong reason must wee take heed of Monkes Friers which haue a goodly shew for with this Mat. 7. 15. Rom. 16. 18. 1. Tim. 6. 5. Mat. 15. 14. that they deuoure tēporal riches iudging gain to be godlines so do they also destroy the soules of those that folow thē For if the blind lead the blind both shal fal into the ditch the which is a sorow and griefe vnexpressable and without any remedie except wee prouide helpe in good time for the same They which openly declare and shewe foorth their foolishnes and wickednes are not so dangerous they bring not so much sorow to them which haue any wit to fiye and auoide them or to turne them away from their enterprises or to suppresse their insolencie Also looke where there is good order when they shewe themselues suche they are admonished and rebuked they are chastened and punished And therfore they can not bring so much sorowe and griefe Solomon doeth signifie it saying He that is foolish in talke shal be be beaten There is here no vertue compared or set against vice but a greater vice vnto a lesser The first part of the sentence conteineth a rebuke of hypocrisie flatterie dissimulation and counterfaiting with aduertisement of the euil that commeth thereof Wherein we ought to learne not to be children in vnderstanding but of ripe wit and good discretion seeing 1. Cor. 14. 20 there is none but is grieued when he feeleth himselfe to be deceiued By the second part hee sheweth what the foolish and wicked doe deserue and warneth them that are aloft and in authoritie to doe their duetie and to take away offences and slanders so much as in them lieth And moreouer because that no man would gladly be beaten hee exhorteth vs to be wise and to be of good holie and honest conuersation If thus doing we suffer wrong as haue the holie Patriarks Prophets Iesus Christ and his Apostles and other seruants of God let vs not be grieued Blessed are they which suffer persecution for righteousnes sake And who is it that wil harme Mat. 5. 10. 1. Pet. 3. 13 4. 12. you if ye folowe that which is good Dearely beloued think it not strange concerning the firie trial which is among you to proue you as though some strange thing were come vnto you 11 The mouth of the righteous is a welspring of life but iniquitie couereth the mouth of the wicked For when a verie cleare spring and pure floweth with water running here and there by fordes then it serueth to refreshe them which drinke therof and preserueth them from dying by thirst and so it is healthful vnto them doth also as cōcerning the body quicken the same The mouth of the righteous wil speake of wisedome Psal 37. 3◠and his tongue wil talke of iudgement Then doeth it profite them which beleeue his counsels for they are deliuered from death insomuch as they are freed from sin made seruants to God they haue their fruit
in holines and the end euerlasting life for the righteous Rom. 6. 22. doeth not teach nor counsel but onely that which serueth to saluation life Solomon doth signifie it when he calleth his mouth the welspring of life Our Lorde saith that from the abundance of the hart the mouth speaketh Now it is said the law of his God is in his hart therfore his steps shal not slide Whervppon foloweth that it Mat. 12. 34. Psal 37. 31. bringeth life to them which receiue this doctrine which folow his counsels tremble at his threatnings delite in his exhortatiōs also do assure thēselues of the promises of life that is preached vnto them Cōtrarily as out of a durty puddle we can draw nothing but filthines and infection for to infect poison to kil those which drinke therof so also it is saide there is no constancie in the mouth of the wicked within they are very corruption their throte is an open sepulchre they flatter with their tongue Wherupon foloweth Psalm 5. 9. that we can learne nothing of the mouth of the wicked but al euil when we heare no maner of goodnes come from their mouth but it aboūdeth with al filthy corrupt words as it appeareth for it doth open it self Solomon doth signifie the same saying but iniquitie couereth the mouth of the wicked When Solomon saieth doth couer he neither excludeth the time past nor present but speaking in the future tence hee sheweth the hardnes and obstinacie of the wicked to the end that we should stande vpon our watche at al times For as they haue not ceased nor do cease so also they shal neuer cease vntil the ende of the worlde to speake filthily to giue euil counsel to spread abroade false doctrine But the euil men deceiuers shal waxe worse worse deceiuing and beeing deceiued Now they which folow their vncleannes wickednes giuing thēselues vnto iniquitie shal fal in death For it is saide The rewarde of 2. Tim. 3. 13. sinne is death Heeretofore we haue expounded the 2. parte of this sentence otherwise but not contrary that by force of the Antithesis Rom. 6. 23. or comparison that Solomon maketh there Heere hee setteth the vertue of wel speaking ruling the mouth against the vice of peruerse and wicked mouthes Hee doeth this honor vnto them which speake wel for to attribute vnto them the welspring of life and to make them as it were auctors of health and life vnto these which learne of them Saint Iames doeth the like saying Brethren if any amongst you hath erred from the trueth and some man hath conuerted him let him knowe that hee which hath conuerted Iam. 5. 19. 20. the sinner from going astray or out of his way shall saue a soule from death And this is according vnto the doctrine of our Lorde Thus it pleaseth the Lorde to honour such as speake trueth Contrarily Mat. 18. 15 Iohn 20. 23. Solomon accuseth those which haue their mouthes couered with iniquitie of murther hee expresseth not the accusation but it must bee vnderstoode by the present Antithesis Nowe sith that they which haue an euil tongue are murtherers they cannot looke but for death Contrarily those which out of the good treasure of their hartes do bring good thinges are assured of life as by their office they are the auctors of life c. 12 Hatred stirreth vp contentions but loue couereth all trespasses When men or women are kindled with hatred wrath anger with enuie and yll wil against their neighbours although it be very wrongfully and without cause and that their neighbours haue giuē them no maner of occasion to beare euil affection towardes thē yet can they not speake gently and louingly vnto them they cannot say wel of them but do wrong and deale iniuriously with them and speake al the euil they can against them do greatly reproche them to their faces being ready to stryke beate them to murther kil the innocents behind their backes they slaunder do falsly bely them they diffame them bring them into the hatred so much as they cā of al the world that many may rise vp against them which haue not offēded that they may be destroyed vndone So much as possible they cā they set al in trouble they stir vp seditiōs vprores persecutions against those that wish them no euil Solomō doeth signifie it saying hatred stirreth vp contentions This stir is made as is sayde and as the innocentes in al tymes haue had trial As Abel Moyses Dauid the Prophetes our Lorde his Apostles and other faithful men and yet stil the wicked cease not to doe and to speake the like against them that folowe the trueth and that desire nothing but their health and saluation But the saying of Solomon ought not to be restrained vnto this maner of hatred For we haue experiēce that whē there is hatred betweene parties that they bite sting one another do charge reproch one another with al the villanies they cā they detract one another there is nothing but they wil blame interpret the doings sayings one of another altogether in the euil parte the which is cause of mortal strife of seditions of vprores of battels and warres of murthers and slaughters Mat. 5. 22. 1. Ioh. 3. 13. Solomon doeth wel signifie it here and so he accuseth al them which hate their neighbours of murther manslaughter hee pronounceth them guiltie and breakers of this commandement Thou shalt not kil as doth also our Lord who soeuer hateth his brother is a mansleyar They that are suche can not pray vnto God but against themselues as appeareth Wherefore we must vnderstande Mat. 6. 18. that hatred is a sinne most detestable and which wee ought greatly to abhorre when it separateth vs from God and hindereth vs to haue accesse vnto him Contrarily for that which hath beene saide of hatred if men and women doe truely loue their neighbours they wil speake vnto them with al softnes and gentlenes they will haue none euil suspition of them they wil not labour to hinder their good name but where they are euil spoken of they wil endeuour to excuse them and euen when we haue offended them they wil dissemble and beare with many thinges they suffer and yet forgiue many thinges burying their neighbours faultes and labour to saue their honestie Solomon doeth wel signifie it saying But loue couereth all trespasses and after him Saint Paule sayeth Loue is 1. Cor. 13. 4. patient We haue here a doctrine of great excellencie whereunto we must diligently apply ourselues if we wil auoide strife and contentions to be the true children of God Beloued let vs loue one another for loue cōmeth of God euery one that loueth is borne 1. Ioh. 4. 7. of God and knoweth God Notwithstanding this is not to say that if our neighbours be
offensiue that we should allow their wickednesses but if they haue offended vs that we should beare with them in healing them and giuing remedie thereto by admonitions aduertisements corrections and threatenings not sharpe nor rigorous at the first entrance least it happē that handling them too hardly at the beginning the euil and disease be rather increased made worse then diminished amended When S. Peter exhorteth vs that aboue al things we should haue feruent loue amongst vs for loue couereth the multitude of sinnes 1. Pet. 4. 8. for to confirme his exhortation to shew vs that there is nothing more profitable vnto the saints faithful thē to mainteine mutual charitie hee bringeth this reason For loue couereth the multitude of sinnes And this is most fitly and aptly forsomuch as wee all offende and fall in many thinges Wherefore wee haue all neede to be forgiuen and there is no man but desireth to be forgiuen Thus loue is very necessary For if it rule amongest vs she bringeth vs this excellent benefite that wee forget innumerable euils Contrarily if wee giue hatred the bridle men in biting and tearing one another must needes consume one another And therefore Paule doeth exhort Gala. 5. 13 vs by loue to serue one another And wee must marke that Solomon saith All trespasses And Saint Peter multitude of sinnes wherein they teach vs that in what sorte soeuer our neighbours sinne against vs and howe often soeuer they shall offende vs wee shoulde gladly forgiue them if we loue them truely and that according vnto the sentence of our Lorde And for to shewe vs that we ought and are bounde to obey his sentence and that we should not Mat. 18. 22. thinke wee doe any great thing when we forgiue hee addeth a similitude As touching the rest by howe much as loue doeth giue remedie to more sinnes by so muche doeth his profite reach further vnto the conseruation of mankinde the which falleth asunder and runneth to destruction through hatred variance that foloweth thereof Beholde this is the plaine meaning of this verse Whervpon it appeareth that the Papists doe wel deserue to bee mocked when by corrupting this text they labour to establish their satisfactions and would haue almes and other workes of charitie to take place of recompence before God for to put away sinnes It is verie true that if wee haue pitie and compassion of our brethren which erre goe astray that of loue we shew them their faltes so that by our aduertisement they returne to wel dooing our loue serueth them to obteine forgiuenes of their sinnes Brethren if any of you Ia. 5. 19. 20. haue erred from the truth and some man hath conuerted him let him knowe that he which hath conuerted the sinner from going astray out of his way shal saue a soule from death and shal hide a multitude of sinnes Wherein let vs note that S. Iames doeth not alledge the witnes of Solomon but only doeth make an allusion theretoo as if he said Solomon saith that the frute of loue is that it couereth sinnes but there is no better nor more healthful way for to hide them then when they are vtterly cleane blotted out before God Now this is done when by our admonition the sinner is reduced and brought again into the good way therfore we must be diligent to admonish thē which go astray Moreouer although it is not the intent of Solomon yet the trueth standeth that if by loue we forgiue our neighbors the offences they cōmit against vs that God wil forgiue vs ours that we cōmit against him But yet for al that let vs not think that our loue or the conuersion and winning Mat. 6. 14. of our neighbours can deserue the forgiuenesse of sinnes and therfore wee shoulde not haue regarde vnto them to rest our saluation therevpon which commeth of the forgiuenesse of our sinnes but let vs knowe that both the one and the other doe obteine pardon and to attaine vnto saluation because that by faith wee are assured and stayed vpon the promises of God which are conteined in the Eze. 18. Mat. 6 bokes of the Prophetes and Apostles 13 In the lippes of him that hath vnderstanding wisedome is founde and a rodde shal be for the backe of him that is destitute of wisedome He is a wise man which being taught in the worde of God doeth set his whole delight therein and through the knowledge that he hath thereof the which is printed in his heart he laboureth to gouerne himselfe wel both in his doings and sayings Suche a man is replenished with true wisedome And for so much as from the abundance of the heart the mouth speaketh they that are such must needes vtter wisedome and continne and perseuer therein Also Solomon sayeth not that wisedome hath bene founde or is found albeit that it is so but to shewe the constancie and perseueraunce hee sayeth shal be founde This is a great argument that in this worlde the number of wise men is verie small and almost none For if there bee verie fewe of them in whose lippes wisedome is founde yet is the number of them lesse in whom it shal be found experience doeth sufficiently shewe it but yet wee may vnderstande the same by the parable of the seede cast into the grounde Mat. 13. c. For as the heart is disposed so doeth it leade and gouerne the lippes And as touching the countrie where the Preachers by the worde of God doe freely and at libertie teach the true wisdom and prudence we finde in the lippes of the most parte foolishnes and wickednes we may wel iudge that the heartes are bent and dispoposed to euil and that they are destitute of prudence and wisedome If the Magistrates and iustices of the bench had such zeale as they ought to haue to do their office that they were so careful to take heede as it behoueth vpon the slanders and insolentnesse If fathers and mothers and such as haue the charge of youth did straightly looke to the maners of childrē yong people we should see other maner of punishments and corrections then wee doe The foolish which for want of good minde and hart do openly disdaine and reiect wisedome and are so lewde that they giue themselues vnto vanitie foolishnes and wickednes should be punished for they wel deserue the same as Solomon sayth that a rod shal be for the backe of him that is destitute of wisdom or lewd of hart Wherein Solomon sheweth into what dishonor and danger they do bring thēselues which haue not a right hart they which set not their mind desire to folow vnderstanding and wisdom but do lay the bridle in the neck of their carnal lustes and doe delight in things nothing worth and folow folishnes and wickednes He teacheth Magistrates also their lesson and doth shew them that if the foolish vnprofitable hurtful persons continew in
GOD which giueth aboundantly all thinges to enioy That they doe good and bee riche in good workes and ready to 1. Tim. 6. 17 distribute communicate That which we distribute to the poore S. Paul calleth it a blessing or a beneuolence wherefore I thought it necessary to exhort the brethren to come before vnto you and 2. Cor. 9. 5. to finishe your beneuolence appointed afore that it might be ready come as of beneuolence not as of niggardlines Thervpon Solomō doth say that the lord doth not giue trouble with his blessing But at the first sight the contrarie may seeme true for he hath not altogither spoiled man of his blessing and yet though hee had sinned and had deserued to be depriued of al goodnes the Lord hath giuen him of them abundantly but yet hee hath saide vnto him Because thou hast obeyed the voice of thy wife c. the earth shal be Gen. 3. 17. accursed for thy sake Hee enriched the Patriarkes the which liued not without trouble as may be seene by the historie of their life Hee blessed Dauid with riches and exalted him ordeyning him king in Israel but before that hee attained vnto it hee suffred very much and after that hee was exalted hee had much trouble and that by the meanes of his owne blood And our Lorde Iesus doeth not promise any riches vnto his faithful people but with condition of persecution And also hee woulde that wee al shoulde beare our Mar. 10. 13. Luke 9. 23. crosse I answere that the blessing of God doeth not exempt the faithful from afflictions in their flesh and that they should not suffer much trouble in this worlde for let vs knowe that the afflictions of this present time are not woorthy of the glorie which shal bee Rom. 8. 18. shewed vnto vs they beare them with patience and ioy and are at peace and quietnesse in their consciences and are assured of the goodnesse and loue of God towardes them they say with Dauid The Lorde is my sheephearde therefore shal I want nothing Ps 23. 1. 27 1. 34 18. The Lorde is my light c. When the righteous crye vnto the Lorde hee heareth them and doeth deliuer them out of al their troubles Yea though hee shoulde kil mee yet wil I put my thrust in Iob. 13. 15. him saieth Iob. Contrarily albeeit that the vngodly which doe not acknowledge the goodnesse and blessing of GOD doe greatly prosper in the outwarde sight of the worlde for it is saide that they feele no trouble c. yet so much as in them lyeth they refuse and reiect the blessing of GOD and are also greatly troubled in their consciences and are much vexed in their mindes they haue no peace nor quietnesse in their vnderstanding The wicked are lyke the raging sea which cannot rest whose waterfometh Esay 57. 20. with the myre and grauel Euen so the wicked haue nopeace saith God 23 It is pastime to a foole to do wickedly but wisdom is vnderstanding to a man When wee haue committed any faultes and offences howe smal and litle soeuer they bee and bee it that wee haue offended and sinned by infirmitie or malice by ignorance or of set purpose to doe euil it is necessary wee shoulde knowe that wee haue grieuously offended forasmuch as wee haue transgressed the lawe of our God the which is so holy good and iust And vpon the knowledge herof we must tremble and be afraid of the righteous iudgement of God the which wee haue deserued that hee shoulde poure vpon vs and exercise against vs his wrath and anger and that hee shoulde no whit spare vs but damne and destroy vs and being thus feared that wee may bee brought to say without colour and faynednesse with Dauid Correct mee not in thy wrath O Lorde nor chasten Psalw 38. 2. mee not in thy heauie displeasure It is also necessarie for vs that such a feare shoulde leade vs not to a despayre as it did Iudas but vnto a griefe and sorrowe which may make vs hate the euil that wee haue committed and to detest and abhorre the same This kinde of sorrowe is very profitable and needful for vs as S. Paule doeth declare when hee reioyced at that that he had made the Corinthians sory saying I nowe reioyce not that yee were sory but 2. Cor. 7. 9. that yee sorowed to repentance for yee sorowed godly so that in nothing yee were hurt by vs for godly sorowe causeth repentance vnto saluation not to bee repented of but worldly sorowe causeth death Nowe as this sorowe is healthful vnto them which refuse it not euen so also the contempt therof is very dangerous And in that day did the Lorde God of hostes cal men vnto weeping Esay 22. 11. mourning to baldnesse and girding about with sacke cloth And beholde they haue ioye and gladnesse slaying oxen killing sheepe eating flesh and drinking wyne Likewise Solomon rebuketh this contempt when hee saieth that hee maketh but a sporte of wickednes c. He speaketh here chiefly of faults sinnes which haue bin much thought on and are committed vpon set purpose for hee vseth a word which commeth of a verbe that signifieth thoughtes Such faults are very greeuous and abhominable before God bicause they proceede of very set malice and that they which commit them woulde doe no better but if they coulde they would yet more wickedly And albeit they know wel that they do euil that they wold not bee so serued and that they would be ready to reuenge themselues if any man shoulde offend them yet as though GOD sawe them not they spare not to thinke and do euill They haue no feare of God and doe laugh euen whiles they doe euil as if they were well assured and as though they had made a couenaunte with death and hell They are of the number of those that Esay speaketh of saying Woe bee vnto them that drawe wickednesse vnto them with Esay 5. 81. 19 20. cordes of vanitie and sinne as it were with a carte rope Let the counsel of the holie one of Israel come and drawe nigh that wee may knowe it Woe be vnto them that cal euil good and good euil which make darkenesse light and light darkenesse that make sweete Esai 28. 14. sowre and sowre sweete And therefore heare the worde of the Lorde ye mockers because ye haue saide we haue made a couenant with death and with hell are wee at agreement Solomon calleth such people fooles and not without a cause For though there were nothing but this that they are destitute of wisdome knowledge they deserue to be called fooles by a stronger reason when they esteeme not wisedome but mocke thereat contemning and refusing it and in so muche as in them lyeth doe persecute it they deserue to be called fooles Also they are without wit without reason without vnderstanding the which is cause that
soeuer they haue yet can they not bee beaten downe and ouercome For the Lorde wil preserue both them and their posteritie after them Solomon doeth so promise it when hee sayeth But the seede of the righteous shal escape Hee speaketh thus first by folowing the promise made to Abraham Secondly vppon experience which is shewed to Noe Abraham Lot Iacob Ioseph Moyses Dauid and others But at the Gen. 12. 17. Gen. 22. Deut. 28. Ps 33. 34. Gen. 6. 9. Gen. 9. 25 Eze. 18. 10 Esai 1. 4. Mat. 12. 39. first sight it might appeare that this promise shoulde not bee stedfast For Noe was righteous and yet his seede was not preserued from the curse Cursed be Canaan a seruant of seruants shall he be vnto his brethren If wee shoulde make a discourse through al the holie Fathers wee shal finde in their seede many wicked ones c. Againe Ezechiel saieth If the righteous beget a sonne that is a thiefe or a shedder of blood c. Againe the Prophet Esay saieth Ah sinful nation a people laden with iniquitie a seede of the wicked corrupt children c. And our Lorde calleth them an euil and adulterous generation c. To the former obiection I answere As the righteous insomuche as they are the children Ioh. 3. 5. Ephe. 2. Ioh. 1. 12. of Adam they are the children of wrathe and haue no entraunce into the kingdome of God but truely and indeede to be the children of God they must bee regenerated but so many as receiued him to them he gaue prerogatiue to be the sonnes of God euen to them which beleeue in his name Moreouer so far as the righteous are flesh and born of fleshe haue great posteritie yea a great posteritie of carnal children yet are they not al the seede of the righteous but of men truely The holie Scripture calleth none of the seede of the righteous by the name of the children of God but suche as are regenerate and renewed Rom. 8. 15. by the holie Ghost who maketh them to crye Abba Father Saint Iohn Baptist doeth somewhat shewe it vs when hee Mat. 3. 7. saieth O generation of Vipers who hath taught you to flye from the vengeance to come And our Lorde sayeth I knowe that ye Ioh. 8. 37. are Abrahams seede but yee seeke to kil mee c. And Saint Paul doeth plainly say it For al they are not Israel which are of Israel Rom. 9. 6. 7. neither are they al children because they are the seed of Abraham Albeit then that the Iewes which slew Iesus Christ and persecuted his Apostles and remained harde harted did come of the holy Fathers yet are they not the seede of the righteous but bastard children a cursed seede and children of the Deuil Likewise they which Mahomet and the Pope haue corrupted which are descended of them that receiued the Gospel by the ministerie of the Apostles Disciples and true Euangelists Contrarily they that are come after the fleshe from the heathen Idolaters and wicked the which they haue not folowed but beeing conuerted from their iniquities and filthinesse haue receiued the Worde and thereby were regenerated so that beeing assured of the good pleasure of God towardes them agreed not nor framed themselues to the wicked worlde but haue fashioned theyr mindes anewe are not the seede of the wicked but of the righteous They are truely and indeede the children of Abraham Saint Paule doeth well shewe it when hee sayeth But to him that worketh not but beleeueth in him Rom. 4. 5. that iustifieth the vngodly his Faith is counted for righteousnes and a litle after he saieth After he receiued the signe of circumcision 11. as the seale of the righteousnes of Faith which hee had when hee was vncircumcised that hee shoulde bee the Father of al them that beleeue c Therefore it is by Faith Suche seede shal bee 16. Eze. 18. 14 deliuered from death and destruction But if hee beget a sonne that seeth al his fathers sinnes which he hath done and feareth neither doeth the like c. Hee shall not dye in the iniquitie of his father but hee shal surely liue c. Therefore wee must feare the Lorde 17. and keepe his commandements and from what stocke or roote soeuer we come we shal be the seed of the righteous and shal obtaine according to this promise of Solomon the which is more largely declared by Dauid in his 112. Psalme 22 As a iewel of golde in a Swines snout so is a faire woman which lacketh discretion When Saint Paule saith That God hath placed euerie of the members in the bodie as it hath pleased him albeit that by these wordes hee woulde shewe the vnitie of the bodie and the coniunction of the members together which are diuers yet the same hindereth not but that by these verie wordes wee may learne that our bodies haue neither forme nor beautie except God hath giuen it and that God is the authour of the beautie as wel of men as of women for also there is none but he that doeth make and fashion them Our mother Eue doth wel confesse the same saying God hath appointed me an other seede for Abel because Caine slewe him Iacob also did confesse it saying Am I in Gods stead which Gen. 1. 2 4. 25. 30. 2. Iob. 10. 8. hath withholden from thee the fruite of the wombe Forasmuch then as beautie is the gifte of GOD wee must take heede to vse it well lest it happen that through insolencie and dissolutenesse wee profane this beautie and that by the euil gouernment of it wee doe not drawe our neighbours to commit vncleannesse and dishonestie with vs whereof proceedeth great punishment and horrible vengeance of God If then God hath giuen vs Gen. 6. 34. 2. beautie let vs take heede to maintaine ourselues honestly and desire not to bee seene but in all modestie and sobernesse and and let vs looke wel to ourselues for albeit we holde an holy countenance and as becommeth them euen such as S. Paule demandeth of women that they may instruct the yonger women and they Tit. 2. 3. 1. Tim. 5. 13. should not be like vnto yong womē which being ydle learne to go about from house to house c yet shal it bee very harde but the carnal wil labor to abuse the beautie that God hath giuen vs. We may see the same in Sara againe also in Thamar the sister of Absalon Gene. 12. 4. 20. 2. 2. Sam. 13. 1. But forasmuch as both men and women ought to be careful to walke soberly and modestly and not not to be desirous to set forth their beautie to be seene and regarded yet because women are the weaker vessells and because also that they desire much to be seene they ought to bee diligently admonished to flye gorgiousnesse and sumptuousnesse al behauiours and doings al woordes and lookes that doe not serue
it as to thinke it laweful for him to smite and kil him that hath diffamed him notwithstanding the greatest parte of the worlde doeth not esteeme it to be any great offence to slaunder their neigbours experience also doeth shew it when the worlde alwaies hath beene and styll remaineth ful of lying flatterers detractours false witnesses which haue laboured and still do labour to slaunder the good righteous chiefly as haue Ioseph Moses Dauid the Prophets Iesus Christ and his Apostles beene and nowe the poore faithful ones doe feele it Heere may bee seene that the iudgment of the worldlinges and carnal is first of al corrupted in this that they iudge the slandering of their neighbours so lite and smal a matter and if they be slaundered they counte themselues so greatly offended that they think it to bee lawefull for them too kil them that haue missesaide and backebitten them Afterwardes they are filled with crueltie when they slaunder the iust and innocent Secondly let vs note sithe that they which missereporte their neighbours that are but dust and â—shes are pronounced wicked by a more strong reason they that slaunder GOD so farre as they can are to bee esteemed most wicked but when wee cause men to make amendes for the dishonour they haue doone to their neighbours and not to GOD they wel shewe that they honor more the creature then the Creator Thirdly let vs note that in this present sentence we ought to behold the promise of life enclosed for the faithful which hate lying and speake trueth sith that righteousnesse is attributed vnto them Contrarily that the missereporters are threatened with death sith they are called wicked And so when we loue life and abhorre death we are heere exhorted to loue trueth and to mainteine the same to hate slaunderinges and diffaminges and to procure the honour of our neighbors 6 Righteousnesse preserueth the vpright of life but wickednesse ouerthroweth the sinner Wee al desire naturally to auoide hurt and danger and to bee in safetie and to keepe ourselues wel but most commonly wee knowe not howe and by what meanes to preserue ourselues as wee may knowe it seeing that many doe ouerthrowe and destroy themselues willing to saue themselues Nowe that wee may not bee of this number and that wee knowe howe to preserue vs Solomon doeth teache vs when hee saith Righteousnesse preserueth c. Heere hee teacheth vs no newe thing that we haue not seene But besides that which is there handeled wee must note first of all Pr. 11. 4. 5. 6 Eccle. 7. 21. 1. Iohn 1. 8. that as our righteousnesse is in this worlde neuer without sinne euen so wee are neuer so perfect but that wee may still growe for during this life howe right a path soeuer wee keepe yet can it not bee right vnto perfection Otherwise wee should not neede to aske Leade mee O Lord in thy righteousnesse make me to knowe thy Psal 5. 9. 25. 4. 25. 11. wayes O Lord Teache mee thy way O Lorde The perfection that God requireth of vs in this worlde is neuer such but that therin may alwaies bee founde some thing to bee amended neuerthelesse when wee walke in soundnesse of conscience and with a free hearte without dissembling and hypocrisie in that hee commandeth by his worde imperfection is not imputed vnto vs. And this is the cause wherefore the Scripture calleth vs vpright and perfect and also wee are so sith that God accepteth vs for such The Monkes Nunnes amoÌ„g the Papists do proudely brag of the state of perfectioÌ„ which hath bin brought out of the diuels shop the which giueth theÌ„ to vnderstande that they are not like other and that in this estate they deserue not onely for themselues but also for them that commend themselues to their prayers do good vnto their coueÌ„t They resemble the Pharisee but not in al things for the same gaue almes and fasted but these heere deuoure so that they deserue the curse Secondly Let vs note that if we wil bee wel preserued it sufficeth not to haue some beginning of religion of holy conuersatioÌ„ Luke 18. 11 Mat. 23. 14. and righteousnesse but wee must continewe and aspire vnto perfectioÌ„ without being weary Whosoeuer shal conâ—â—new to the end shal be saued And that we might learne to perseuer come to perfectioÌ„ the Lord hath set an order in his Church to the which we Ephe. 4. 11. Col. 1. 25. 2. Tim. 3. 16. must all obey In following this order S. Paul speaking of the Church saith Of whoÌ„ I am a Minister c. Al Scripture diuinely inspired is profitable for doctrine But what order soeuer wee holde in the Churche it is not in vs to make vs perfect this is the worke Phi. 5. 1. 6. 2. 13. 1. Pet. 5. 10. Phil. 2. 12. of God Holding for certaine that hee which hath begunne a good worke in vs wil finishe the same it is God that worketh in you both the wil and the deede For this cause Saint Peter prayeth But the God of all grace make you perfect And albeit that this is the worke of GOD yet it is not to say that wee must bee negligent but careful for to aspire vnto this perfection in following S. Paul Occupie yourselues about your saluation c. And hee giueth Phil. 3. 12. an example to pursue and goe forwarde when hee saith not as though I had already atteined to it eyther were alreadie perfect but I folowe c. But for to come wel to the ende of this same wee must haue loue which is the bonde of perfection If wee doe not Collo 3. 14. thus proceede wee cannot bee preserued for we are void of righteousnes of faithfulnesse of integritie and of sound goodnes wherein standeth the perfection of ioy and there is in vs nothing but wickednesse frowardnesse and vnfaithfulnesse which leade men to destruction and perdition Thirdly let vs note that albeit wee sinne continually and without ceassing and that wee must aske pardon for our sinnes confessing ourselues guiltie of death and eternal damnation because of our sinnes yet if it displease vs to haue offended and with true affection giue ourselues to wel doing the Scripture calleth vs not sinners for to condemne vs to destruction for our wickednesse but doeth cal vs saintes righteous innocent because that God for our faith and repentance doeth accept vs for suche not imputing vnto vs our faultes Wherefore when the Apostataes and transgressours for to lessen their sins wherof they are reproued doe say that wee are al sinners comprehending both good euil they lye falsly and doe belie God and his scripture and doe iniurie to the faithful setting them in the ranke of them which for their sinnes and wickednesse doe goe into destruction When they speake thus they condemne them that GOD absolueth by his worde 7 There is that maketh himselfe rich and hath nothing and that maketh himselfe poore
wicked iudges ought well to tremble for this sentence is cheefly directed to them and also the threatnings which are in the places before alleadged 16 Wherefore is there a price in the hand of the foole to get wisedome and he hath no heart The flatterers which desire to make their particular profite with the riche howe wicked soeuer the riche bee cease not to labour to persuade them to beleeue that they are good men and that they doe very wisely whatsoeuer they take in hande and cheefly when they are giuen to gather together and contrarily the poore are despised and are counted fooles except they laboure to become rich and thus it seemeth vnto the worldlings that wisedome commeth from riches But let the wicked man which is here named a foole haue in his hand readie for to giue so great a price as he can or that hee hath for to holde it and to keepe it yet shall hee not be wise For first of all such fooles despise and reiect all meanes fit and meete to come by wisedome and also refuse the thing it selfe Secondly blessed is the man which findeth wisedome Wherevppon foloweth that no sufficient price that may be giuen can get it Pro. 1. 7. 22. 3. 13. But the meanes fit and meete to come by wisedome is to apply our heartes thereto the which the foole can not nor will doe as Solomon heere sheweth when he sayth The foole hath no hearte Leauing then the fooles let vs set our mindes our heartes and vnderstandinges vpon the pure woorde of God and we shall obteine wisedome by the grace and gift of GOD. Sith then it is the Lord who giueth wisedome the which we must seeke with al our heart Pro. 2. 1. and we haue no heart that is ought woorth Therefore it foloweth wee must demaunde a cleane hearte as Dauid did Psal 51. 12 17 A freend loueth at al times and a brother is borne for aduersitie They that are rich or mightie which haue credit and authoritie they whose matters happen as they woulde haue them and are in great prosperitie doe finde many which doe honour and reuerence them which declare themselues to be at their commaundement and shew them great tokens of loue labouring to make them beleeue that they are their singular freendes but if fortune change and growe to woorse they which before shewed themselues their freendes doe mocke at them turne their backes vpon them or persecute them where they ought to be more ready and careful to help them if they were truely freendes for in necessitie a freende is knowne Wherevppon foloweth rightly that they which shewe themselues freendes in prosperitie were not freendes indeede For as sayth Solomon A freende loueth at all times Hee regardeth not whither it be day or night whether they bee in aduersitie or prosperitie in a storme or fayre weather in peace or in war in power or in weaknes in honour or shame in riches or pouerty but the true friende loueth declareth chiefly his loue whē his neighbour is in trouble griefe and vexation in sorowe affliction and necessitie yea though hee were hated and persecuted of all the world Solomon sheweth wel this same when hee addeth And a brother is borne for aduersitie Forasmuche as the friende is borne as a brother to tribulation seeing that the brother neuer ought to forsake his brother for any miserie that hee suffereth but ought to haue care of him chiefly in his afflictions for then haue wee also most neede of true friendes hee sheweth wel that wee must bee friendes vnto the needie and painful and to them which suffer calamitie and miserie and brotherly to helpe them with al our power for the true brother imployeth and bestoweth himselfe gladly altogether for his brother sparing nothing that hee hath or may haue til he hath deliuered his brother out of affliction And when hee speaketh of birth in the which the creature is al newe and beginneth to bee hee sheweth that hee which hath shewed himselfe to be a true friende to his neighbour in prosperitie that in time of miserie hee wil begin to declare vnto him more abundantly his loue not by wordes onely but indeede as wee are admonished by the Scripture in expresse examples and testimonies Abraham may bee an example in the deliuerance of Lot and also Moyses Gen. 14. 14 Exo. 1. 12. Gen. 43. Exo. 22. 25. Leui. 19. 9. 10. 18. Deu. 15. 7. Iam. 2. 15. 16 1. Ioh. 3. 17. when hee smote the Egyptian and in the labour that hee tooke to deliuer the children of Israel Ioseph likewise As touching the witnesses they are many in number He sheweth vs also by this birth that if wee haue not shewed some signe of friendship vnto our neighbour when hee was in prosperitie that yet we should begin to loue him in his necessitie in helping him after our abilitie and power By these things wee may knowe and also by experience that the poore the fatherles the widowes and the strangers haue not many friendes 18 A man destitute of vnderstanding toucheth the hande and becommeth suretie for his neighbour Albeit that Solomon doeth attribute want of vnderstanding or faintnesse of heart vnto a man which becommeth pledge for his neighbour yet hee pretendeth not to turne vs away from answering for our neighbours when necessitie requireth and so that wee may doe it without bringing ourselues and our familie into danger of begging our bread miserably and not that strangers shoulde bee set at ease at our cost as hath beene handeled Chapter 6. verse 1. 2. 3. 4. 5. 19 Hee loueth transgression that loueth striefe and hee that exalteth his gate seeketh destruction Forasmuche as there is none of vs that woulde bee esteemed a transgressour neither is there any man that desireth as hee thinketh his destruction let vs vnderstande that when Solomon doth shewe vs that from strife wee come to delight for to transgresse that frō pride or exaltation which is signified by him that exalteth his gate proceedeth death and destruction let vs vnderstande I say that hee doeth exhorte vs that wee shoulde turne away from al striefes which come of enimitie hatred malice and appetite of vengeance Nowe hee sayth that hee which delighteth to haue suche strifes delighteth to doe euil giuing himselfe vnto al sinne and vices in committing the which he thinketh to ouercome his enimie with whome hee is at strife and so strife is the roote of much mischiefe when we are led to strise through hatred and enuie contrarily the strife shoulde bee mainteined when it requireth the maintenance of the honour and glory of God his pure trueth and the edification of his Church against the Heretikes and to defende the righteous innocent against the violēce of the wicked He that loueth such debates loueth not transgression but doeth abhorre it and loueth trueth for he followeth that which God desireth and Iere. 17. 17. 18. 19. Gen. 11 Esa 36. 37. Dan. 4.
also king Iosaphat constituted Iudges For this cause the kings Exo. 18. 14. 2. Chro. 19. 5 eies may bee taken also for them which helpe him to administer iustice This while it is not meete to say that it is lawful to referre himselfe to them wholy without taking heede there to himself for if he make no account to looke with his owne eies and his officers doe any vniustice the fault shal bee imputed to him It is meete meete therefore that superiours which appoint officers vnder them regarde neerely what men they bee that they appoint For the rest although euery one ought to helpe his neighbour and defend him so much as is possible from al oppression and violence yet is it not lawful for particular persons which are not in office to place themselues vpon the throne of iudgement for to chase away euil Solomon sheweth it wel when hee attributeth this same to kinges So doeth our Lorde Iesus Christe when hee reprehendeth the Apostle Peter for the cut eare Matth. 26. 52. 9 Who shall say I haue cleansed my hearte I am cleane from my sinne It is written that God created man to his owne image and likenesse whereto Ecclesiastes hauing regarde saith That GOD Gen. 1. 27. Eccle. 7. 30. hath made man iust and right but by vnthankefulnesse and misknowledge by arrogancy and rebellion he hath soone defaced and abolished this image and is fallen from his righteousnesse as is seene in Gen. 3. and Ecclesiastes signifieth it when in this place afore alleadged hee sayeth that men haue sought out many inuentions Now man by his fal is somuch corrupted and made seruant to sinne and death that all his posterity is infected therewith Insomuch that none is exempt from sinne but all are so hardly bound therto that they cannot free themselues And this is not in the outwarde partes onely that hee is suche a one but principally in the inwarde partes which soyle and corrupt the other members And therefore Solomon demandeth not who hath washed his handes or feete or who hath cleansed his body for the outwarde washinges or bodily purginges although ordeined in the lawe serued to no ende but rather were hurtful but that they were instruments to conduct the person to search his spirituall purgation in the blood of Iesus Christ and to knowe that he had neede to bee clensed inwardely but he asketh Who will say I haue purged my hearte I am cleane from my sinne Wherein weee ought to learne that the filth and infection which soileth and corrupteth the person is of the heart and that the prrincipal care that wee ought to haue of ourselues is that wee be pure and neate in our heartes and consciences which thing we cannot attaine to by faith and repentance Let vs beware of resembling the Scribes and Pharisees to whome Iesus Christ obiecteth their Mat. 23. 25. hypocrisie Neuerthelesse the principal meaning of Solomon when hee maketh such interrogation is to shew vs that man be hee neuer so iust and holy ought not nor cannot truely vaunt himselfe that hee is pure and cleane from sinne This hath been shewed by the figures and shadowes of the lawe when it behooued vs so oft to renewe the sacrifices oblations and washings and before Solomon Dauid wel shewed it when hee was so heedeful to aske stil pardon for his sinnes It behooueth vs also to learne so of 1. Kin. 8. 46. Eccle. 7. 21. Psa 19. 13 14. 25. 6. 7 11. 51. 3. 4. 5 Luk. 18. 1. Mat. 6. 12. Luk. 18. 9. 1. Ioh. 1. 8. 9. 10. Esai 64. 6. 8. Psa 143. 2. Rom 7. our Sauiour when hee wil that one pray without cease and hee teacheth vs to demaund pardon for our sinnes And when he sheweth by the similitude of the Pharisee the Scribe that man ought not to trust in himselfe It is meete we learne it also of Saint Iohn Knowe wee therefore that wee ought not to vaunt of our cleannesse but in al humilitie and mistrust of ourselues say with Esay We are al as filth and doung and al our righteousnes is as a spotted peece of cloth c. And therefore wee shoulde pray with the same Prophet Nowe goe too Lorde thou art our Father we are the claye and thou art hee which formest vs and we are al the workes of thy handes Lord be not so angrie against vs neither remember our iniquities any more And with Dauid Lorde enter not into iudgement with thy seruant c. And that wee perceiue clearelie as Saint Paule did that there is no goodnesse in vs. Thus dooing wee shal not proudly vaunt ourselues to haue purged our heartes but wee shal bee humbled and then GOD will exalt vs. 10 Twoo manner of weighies or twoo manner of measures both these are abhomination vnto the Lorde When Marchants which seeke to enrich themselues by the hurt of others vse wicked and vnlawful fetches which they cal subtitle to the end to disguise the commodie and set it foorth to make it appeare better then it is or of more measure and weight or selling it dearer to the simple then to the skilful they thinke not that God regardeth it much lesse that hee taketh ill the iniquitie which they commit in deceauing their neighbours selling them as deere as they can either with disceite or with lesse weight or measure then is lawful they perswade themselues that God hath other thinges to doe then to to settle themselfe to see if there be true dealing amongest merchantes or no for they thinke that it is but aduenture or fortune or suttletie or diligence which is the cause of making a man riche This while although in crauing their trade of fraude and trumperie of theft and robberie they acknowledge not God as they ought to doe neuertheles they are greatly to blame because they doe against their owne consciences For they woulde be loath to haue one vse them so and woulde soone condemne as wicked al suche as vse suche traffickes were it not that they were of the same trade and studie to get profite thereby But when God hath a care ouer hearbes and litle birdes yea ouer the heares of our Mat. 9. 26. 10. 29. heades which wee esteeme no great matter it is good to vnderstande that hee regardeth wel howe men vse vs and taketh it not in good parte if one beguile vs or pil and powle vs but hath in hate and abhomination them which vse fraude and disceite Solomon sheweth it saying Twoo manner of weights c. Heere wee see howe for the iniquitie of the disceitful things without sense dead which can do neither good nor harme are abhominable before God much more they which so abuse them Which thing Solomon also wil that we should vnderstande by this present sentence Also it is good reason that such disceiuers be abhorred of the Lord. For asmuch as in them lyeth they falsifie them for weights and measures are the woorke of
fall into mischiefe or by mischiefe to wit that which they imagine and worke And it is that which is saide Beholde hee trauelleth to bring foorth iniquitie and hath conceaued affliction but wil bring foorth lying Hee hath digged a pit and Psa 7. 15. 9. 15. made it hollow but hee is falne into the ditch which he hath made c. The Heathen are sunke into the pit which they haue made c. And so the ruine of the wicked is mortal and without recouery but there is remedy for the iust mans fal Wherefore when wee are in affliction and aduersitie and wil knowe if wee may bee deliuered and raised vp from the same let vs take good heede to put our affiance in God our father and assure ourselues that he loueth vs for the loue of his sonne Iesus Christe and giue ourselues to yeelde obedience to his commandementes Thus doing wee are on a sure grounde that God accepteth vs for inst and therefore hee wil not suffer vs to perish in our afflictions but wil raise vs vp againe Some expounde the two former sentences otherwise to wit as though Solomon spake to the wicked saying Let it suffice thee to bee wicked entangle not the iust man with thee in thy wickednesse Put no lets before him seeke not occasion to slaunder him nor trouble not his rest Prouoke not the anger of God against thee who loueth the iust and restoreth the decayed Take no pleasure in the fal of the iust man for hee falleth oftē because he is enuironed with the infirmitie of the flesh And there is not a iust man on earth which doth good and sinneth not But the iust sinne somtimes greeuously And God permitteth it to the ende that being brought lowe they may loue him more feruently and may become better aduised and more gentle to their neighbours The iust man in falling looseth not his faith hee acknowledgeth quickly his fault and repenteth incontinent and al and euery time that hee falleth hee riseth againe Hee falleth not to deth because the Lord holdeth him vp with his hand God suffereth him to fal but not to lye there stil But the wicked fal in their mischiefe Their fal serueth them to no good for they repent not nor they conuert not nor haue no remorse They are naked of confidence and perseuer in their wickednesse And likewise that which is good turneth not them to good Now although such sense conteine good doctrine yet the first is better for the woorde which Solomon vseth which signifieth to fall is hardly founde in the Scripture for to sinne but stil to suffer aduersitie 17 Bee not thou glad when thine enimie falleth and let not thine heart reioyce when he stumbleth It is saide that God hath not made death and that he taketh no Sapi. 1. 13 Ezeh 18. 32 33. 11. Esay 59. 2. Rom. 5. 10 Col. 1. 21 pleasure to see the liuing perishe and it is conformable to that which the Prophet Ezechiel saith I couet not the death of him that dieth saith the Lorde c. I am liuing saith the Lorde I couet not the death of the infidel but that hee conuert from his way and liue Nowe when it is so that by our sinnes wee are enimies to God hee declareth and sheweth himselfe very merciful when hee seeketh not our destruction but calleth vs to him againe giueth vs accesse by Iesus Christ his sonne by whome hee hath reconciled vs to him to giue vs life and saluation for euer And as hee is such a one towards vs who are his enimies by nature for the affection of the fleshe is enmitie against God euen so wil hee that wee be pitiful and charitable towards them which are our enimies as he declareth it vnto Ro 87. 8. vs sufficiently by the benefites which he sheweth vpon vs dayly of the which we are not once worthie But not content herewith because we are as it were blinde dul and sluggish not caring to consider his meruellous workes ful of great benignitie and bountie hee declareth it vnto vs by his worde He hath also declared it vnto vs by examples as of Ioseph towards his brethren of Dauid towards Saul of Iesus Christ towardes mankinde and very manifestly towardes Exo. 23. 4. 5. Leui. 19. 17. 18. Mat. 5. 44 Rom. 12. 17. them which put him to death and of S. Stephen towards his persecutours And therefore it ought to bee manifest that it is not without cause that Solomon admonisheth vs saying Bee not thou glad when thine enimie falleth and let not thine heart reioyce when he stumbleth And as it is manifest vnto vs euen so wee ought to followe it otherwise wee are not the children of God our heauenly father which maketh his Sunne shine on the good and on the euil But some wil say that the children of Israel sang a songue to the Lord for the destruction of Pharao and Mat. 5. 45 Fxo. 15. 1. Ind. 5. 1. Psal 9 18 3. 8 Esay 1. 24. his people And Debora Barac sang to the Lorde for the discōfiture of their enimies And Dauid reioyced at the fal of his enimies And God saide I wil solace my selfe with my aduersaries reuenge mee on mine enimies and therefore that it is laweful to reioyce at the fal of the enimie I answere That wee may reioyce at the fall of our enimies when it serueth to the glory of God and that by the same fal wee learne to feare the Lorde and magnifie him and exalt him But if wee haue regarde to followe our proper iniuries and search our particular profite if wee mingle our affections therwith which are ordinarily il gouerned and if because we loue ourselues wee are the swifter to reioyce at the ruine of our enimies our ioy is not righteous And also it is that which Solomon forbiddeth vs in this present 18 Least peraduenture the Lorde see it and it displease him and hee turne his wrath from him Hee putteth foorth to vs three reasons to restraine vs from the ioy and pleasure that one taketh in the fal and stumbling of his enimie The first is that God seeth it whereon they thinke not which reioyce in the euill of their enimies neither wil they because in pleasing themselues they proceede with an euil conscience bearing hate rancor against their enimies because it seemeth to thē that they are wel reuenged of thē whē they see that the euil hapen to them which they wished for And therefore they thinke not in their thoughts that God seeth them although it bee so for al thinges are plaine and manifest to the eies of the Lorde yea afore their being as also Solomō knew wel but he saith Least peraduenture c. for they which set not God before their eies as they ought regard not the care and prouidence the knowledge and vnderstanding of the Lord but attribute al to fortune and chaunce And so hee speaketh according to the sense
out good cheere and tarie not til they bee bidden but haue the face to present themselues and sit downe at anothers mans table are not afraide to bee hated it is ynough for them to satisfie their bellies Of the number of which are the begging fryers to whome the worlde is bounden as they thinke And therfore they are importunate too aske and goe not away for two or three biddinges but thinke that men doe them wrong to deny them that which they aske 18 A man that answereth against his neighbour as a false witnesse is like a hammer a sworde and a sharp arrowe Solomon hath already often treated of the false witnesse hee hath shewed partly the frowardnesse of the false witnesse and Pro. 6. 19. 12. 17. 14. 5. 25. threatned him destruction the which he wel deserueth as hath bin largely declared And because it hath bene but partly that hee hath declared his frowardnesse and that it is verie needeful to knowe it better to the ende to vnderstande that they perishe not without cause and that wee may haue them in more disdaine now he setteth out their crueltie more plainly And to do this same he nameth the witnesse by circumlocution calling him A man that answereth c. Wherein we haue first to note that although in the scripture to answer is taken oftē for to speake not being asked nor prouoked by other wordes notwithstanding one may say that in this place Solomon hath regarded that false witnesses to make their wordes be taken come not to speake before the Iudge vntil they be called by oath Secondly let vs note that it is saide expressiuely Against his neighbor because the intent of the false witnesse is to hurte his equals either in goods or in good name or in his body or in al the three and hath not God in his minde and yet neuerthelesse he that answereth against his neighbour tyeth himself to God riseth vp against him to bring him to nothing if it were possible Solomō signifieth it when he calleth him a false witnesse For seeing he forsweareth himselfe he maketh God the author of lyes and depriueth him of his trueth as much as in him is without the which God cannot consist so there is great boldnes temeritie in the false witnesse whē he wrongeth not man only but God himself also who hath al power whome it is vnpossible to resist Hee expresseth afterwards his crueltie making him lyke to three instruments with the which men do many murthers for the hammer breaketh the bones shiuering thē into peeces heere there The sworde cutteth and giueth great woundes in the fleshe The sharpe arrowe pearceth deepe and cannot bee easily drawne out but the iron wil remaine in the body And so the false witnesse hath a tongue very soft it seemeth and which is not other in apparance but that which speaketh trueth but it is very harde very sharpe and very pearcing when it murdereth and killeth the innocentes It is not therefore without cause that the Apostle Saint Iames complaineth of the tongue Nowe when Solomon accuseth the false witnesse of such cruelty Iam. 3. 6. 7. 8 hee sheweth that he is worthie of death for he that sheedeth another mans blood his blood shal be shed Then seeing wee wil bee neither thought murderers nor be murdered let vs learne to speake Gen. 9. 6. trueth and flie from lying 19 Confidence in an vnfaithfull man in the time of trouble is like a broken tooth and a sliding foote They that haue broken teeth eate not as they woulde and as necessitie requireth but if they be an hungred languishe and cannot remedie themselues according to their desire Likewise a lame man which is weake of his feete cannot goe lightly nor soone dispatch a long iourney nor helpe another to pasle it for his feete are not stedfast but slide and lets them fal whome he thinketh to helpe This is wel knowne by experience neuerthelesse there is none so toothlesse but hee thinketh to feede wel if hee haue wherewithal and there is none which hath so great desire to goe as the lame and weake of foote but often the toothles and lame are both frustrate of their intent and chiefly in their most neede euen so when one trusteth the vnfaithfull That is to say those which haue no feare of God nor reuerence of his word nor haue any affection of humanitie towardes their neighbours nor make it no difficultie to lye deceiue them to hurt and betray them when I say one hath confidence in such wicked persons they eate not when they haue need nor goe not when they shoulde goe that is they are frustrate of that which they looked for of them when they fal into tribulation for they are like a broken tooth and a lame foote in the time of neede If they bee such towardes their neighbours it is no maruel seeing they are no more profitable to themselues forgiuing themselues to al despising of God and al treason towardes their neighbours for they promise them that they shal prosper and bee without harme and shalbehaue themselues valiantly against al assaultes but they come to their purpose for God breaketh their teeth and maketh their feete slide and stumble If therefore the vnfaithful Iob. 4. 8. 9. 10 Psal 38. 58. 7. Psal 37. 18. haue any confidence it is vaine and if wee haue any in him wee are abused And so it is the surest way to trust only in the Lorde 20 Hee that taketh away the garment in the colde season is like vineger powred vpon * or Alumme or Sope. Nitre or like him that singeth songues to an heauie hearte When it is very colde and wee wil keepe our bodies from harme we put on clothes enough to keepe vs warme and lay them not away willingly for feare of catching colde the which we cal the enimie of nature for without taking away the garment the colde being great pearceth so that one feeleth it euen in his bones as may bee seene when eche man trembleth thereat And when men powre vineger vpon Alum or Nitre which is vnknowne to vs they melt it away for it looseth it hardnesse Also if any one haue an heauie hearte hee hath no pleasure to take paines to comfort him but rather is vexed and greeued thereat the more and chiefly if his hearte bee frowarde and malitious and hee doe bite on the bridle as one woulde say and is displeased and taketh it in yll that he is not come to the ende of his wicked enterprises but is desperat therewith Or also when a poore conscience is as it were ouerwhelmed with the iudgementes of GOD and seeth nought but death and hel about him because of his sinnes The more one seeketh to comfort suche men the more they are greeued and vexed and their sorowe is augmented for they neither wil nor can giue place in their mindes to any good woorde of consolation as is seene by proofe
doe runne away from vs as doeth water yet shal wee not remoue For they that trust in the Lord are as mount Sion which cānot Psal 125. 1. be remoued but standeth fast for euer Contrarily if forsaking our God we put our trust in men we shal be frustrate and voide of our hope and shal be accursed Albeit then that God hath created set vs in this worlde for to serue one another yet for to haue a sure Iere. 17. 5. Psal 129. 1. helpe we should looke to the Lord as Dauid teacheth vs. 20 The graue and destruction can neuer be ful so the eyes of man can neuer be satisfied At the beginning man was created after the ymage of God after the which he was exempted from death and destruction into the Gene. 1. 27. 2. Pet. 2. 4. Iude. 6. which the Angels fel to wit those that sinned Now the Deuil seeing himself thus depriued of glorie and felicitie and to bee damned for euer did enuie the glory blessed estate wherin mā was placed therfore from the beginning he hath made his batteries that he might throw man headlōg into the same damnatiō Now man hath Gene. 3. not resisted the assaultes of the Deuil but hath easily yelded vnto him by his rebellion disobediēce hath put out this ymage introducing sinne into the world and by sinne death And as the Deuill Rom. 5. 12. Iohn 8. 44. 1. Peter 5. 8. Ephe. 6. 10. Mat. 12. 43. Iohn 8. 44. from the beginning hath beene a lyer and murtherer euen so doeth hee not cease to pursue his worke S. Paule doeth wel signifie the same And thus the Deuil is neuer filled nor satisfied with the damnation of mankinde as also Iesus Christ our Lorde doeth signifie it wel And forasmuch as by the continual enuie of the Deuill and by the sinne of man who hath consented to the Deuil al humaine creatures tende to death and goe to the graue and that in mans iudgement and outwarde experience the sepulcher or graue corrupteth and bringeth al the body which it receiueth to nothing and neuer refuseth any nor neuer yeeldeth any backe againe but consumeth them without any remedie as the worldlinges and carnall men esteeme and as it is seene before our eyes and by experience in al worldes for this cause that which is proper to the Diuel is attributed vnto the graue and is called destruction that neuer can bee ful For when Solomon hauing named the graue setteth afterwards destruction this is by Repetition or expositiō For it is as if he said the graue which consumeth and swalloweth what soeuer is giuen too it is neuer wearie of receiuing corrupting al that is brought vnto it Nowe that which Solomon pronounceth in this place is seene by experience to the eye and therfore Solomon tendeth not to teache vs the nature of the graue the which is knowne but rather he wil set before vs our miserie and partly shewe vs the fruites of our sinnes which are death and destruction For if there had beene no sinne we had had no neede of graue and without sinne there had bin no temporal nor eternal death but because of sinne Iohn 11. 25. 26 we must dye and be buried Notwithstanding if we dye in the feare of the Lord being assured that he is our resurrection our life the graue shal not be our destruction but as a rest wherein our bodies doe sleepe looking for the blessed resurrection and our death is a ready passage from death to life Contrarily to the vnfaythful the graue and temporal death are their entrance vnto eternal destruction For albeit that at the last they shal rise againe yet shal it not bee to liue but to be tormented in paines euerlasting the which is a very sharpe hard death which neuer shal haue end Solomon thē Dan. 12. 2. Ioha 5. 29. doth rebuke mē for their vnsatiablenes cōparing their greedy desires vnto the graue and destruction as he doth shewe when he addeth So the eyes of man can neuer be satisfied Wherin we haue to note that hee speaketh of the man that is left in his natural corruption who suffereth himselfe to be transported by his euil concupiscences and disordinate affections For they that are regenerate and made newe creatures by the holy Ghost are satisfied and craue nothing further but onely that the good wil of God should be done and fulfilled And for to conserue this satisfying wel they fight labouring for to destroy and kil the relikes of sin which are stil in their fleshe the which because of the same relikes lusteth against the spirite And so Solomon speaketh not of the eyes of the children of God but of the euil affections of the children of Adam which also Gal. 5. 17. are the children of the Deuil And as the Deuil is not filled nor satisfied to see to pursue the decaie and destruction of men euen so his children haue neuer satisfied enough their affections but doe daily growe as we prooue it by experience in many as in the ambitious couetous vsurers Solomon calleth such affections eyes and not without cause for whatsoeuer is set before mans eye hee stil desireth to see more Euen so wee can neuer satisfie our affectiōs and chiefly when they tende to ruine and destructions wherunto they which tende thither are like vnto their father the Deuil who is neuer satisfied with the destruction of men 21 As is the fining pot for siluer and the furnace for gold so is euerie man according to his dignitie Wee haue alreadie had this same sentence sauing that in place of So doeth the Lorde trye the heartes we haue heere So is euerie Pro. 17. 3. man according to his dignitie This is not to say that man of himselfe hath any dignitie or excellencie wherby he should deserue to be so handled or thus or to haue suche and suche reputation for al men of themselues are nothing worth they are nothing but earth and durt filthinesse and corruption and are filled with malice and wickednesse and so they deserue not to be esteemed nor praysed But as the gold is more precious then the siluer not of it owne selfe for it is a dead creature and serueth to no vse except because that we trimme and dresse it for to serue vnto profite S vnto delight euen so one man shal be more woorthie and more excellent then an other because that God by his fauour esteemeth him and dresseth him for to make him serue as he shal thinke good as Saint Paul saith For who separateth thee and what hast thou that thou 1. Cor. 4. 7. hast not receiued c. And daily the more that God esteemeth and setteth by an humane creature so much the more doth he examime and trie him the more narrowly exerciseth him by great assalts as our holie auntient fathers haue alwayes tried by experience and aboue al Iesus Christ our Lorde who of
doe foolish vaine and curious women which desire to please the eyes of the world he declareth that shee hath an other garment farre more excellent that is that with the earnest minde shee hath to doe good vnto her husbande and to prouide for her familie and not to be weerie nor vnprofitable shee applyeth herselfe stoutly vnto good woorkes wherewith she is strengthened more and more and getteth glorie and honour And thus her clothing wherein she chiefly delighteth is strength and honour And suche clothing is much more excellent then are the gorgeous garments of the worldlinges For though for a certaine time the worldlinges are ioyful in their pompe yet haue they afterwardes sorowe and mourning as they Luke 6. 24. Iames. 5. 1. Luke 16. 23 Esay 3. 15. are threatened therewith and as we haue an example therof in the riche And thus hath it happened vnto the daughters of Sion according vnto the threatening of Esay But the cloathing of the waking and watchful wife bringeth perpetual ioye as it is signified when it is said and in the latter day she shal reioice Wee may take this latter day after three sorts First of al for the time of olde age wherein the worldlings do commonly lament because they cannot laugh and reioice as they did before and that their olde age is filled with miserie But they which in the flower of their age haue behaued themselues manly and valiantly and haue of a free minde applied themselues to doe wel are not grieued for old age but beare the same patiently and what euil soeuer they suffer yet they cease not to bee glad and ioyful Secondly for the time wherein temporal death approcheth Then are the worldlinges greatly tormented in their consciences the which do reproue theÌ„ for their pompe pride vanities and follies but those which haue bene delighted to worke righteously do then reioice being assured of the remission of their sinnes Thirdly for the day of the last resurrection wherein those which haue bene wel and profitably occupied shal haue great cause of ioy For they shal possesse the kingdome of heauen the worldlings shal haue cause of mourning for the tormentes that they shal suffer Or if ye wil take this worde in the latter day shee shall reioice Mat. 25. 34. 35. more simplie that is to say that the vertuous woman shall haue continual prosperitie and ioye what time soeuer happen the sense shal be meete ynough After what sorte soeuer we take it women are admonished to be modest and sober in decking themselues and to apply themselues with a free hearte vnto woorke and labour 26 She openeth her mouth with wisedome and the lawe of grace is in her tongue As she behaueth herselfe vertuously in her busines and workes euen so doeth she also in her words The worldly women do thinke themselues very vertuous when they can open their mouthes readily to pronounce that which commeth in their fantasie without discerning whether the woordes they talke bee meete or no but the vertuous woman is guided by wisedome to speake that which is conuenient Wherein the women which desire to speake wel are admonished to giue their heartes to learne wisedome not to labour to please the wise of this worlde by their wordes as do they which haue sogred mouthes but to vtter forth wordes of edification and such as doe not prouoke their neighbours vnto wrath or despyte but by softe and gentle woordes woulde winne the heartes of their neighbours after the example of the vertuous woman which hath the lawe of grace in her tongue that is to say that doeth so rule and guide her tongue that it serueth as it were for a booke out of the which is learned al goodnesse wherewith wee may iudge that her hearte is filled For from the abundance of the heart the mouth speaketh And thus the women are taught that for to bee vertuous and to shewe themselues such they must suppresse their nature the which is sodainely to speake foolishly to bee spiteful and lightly to bee angry And for to doe this suppression let them followe the vertuous woman according as the wise doeth briefly at this present teache them and as Saint Paule doeth more largely in diuers places And therefore they ought to giue their mindes vnto the reading of the holy scritpure and to hearing of sermons of the woorde of GOD which is the true wisedome of all the faythful 27 She considereth the wayes of her housholde and eateth not the bread of ydlenesse The vertuous woman hath not a faint nor effeminate heart as haue they which are contented to bee dâ—intily nourished and kept and yet care to knowe howe they shoulde gouerne in the house They rest they pastime and take their pleasure and labour to liue in wantonnesse and leaue al the charge vnto their husbandes but shee considereth howe shee shoulde gouerne her children and other her housholde seruantes which are contained vnder the word of housholde that shee may cause them to spende the tyme in well dooing And it is not to bee discharged in charging them but to the ende to shewe them the way that they shoulde holde she herselfe laboureth diligently as the wise doeth signifie which saith not only She considereth but also that she eateth not the bread of ydlenesse In the same she giueth an instruction to her housholde that they ought to labour and to eate their bread in the sweate of their face And also she sheweth vnto women that they ought not to eate except they worke 28 Her children rise vp and call her blessed her husbande also shal praise her Because that the vertuous woman taketh care both of the bodies and soules of her children as it hath beene declared in the former sentences therefore it commeth to passe that her children doe growe in age and wisedome in counsel and discretion as the wise doth signifie it saying her children rise vp And being thus growne and increased corporally and spiritually they haue a true knowledge of the care that their mother had of them and howe shee hath wrought vertuously for this cause they doe greatly esteeme her they doe praise her and honour her and speake of her as of her that must al waies prosper and neuer be ouercome with euils The which the wise doth signifie saying and cal her blessed On the other side her husband also seeing her conuersation so vertuous and that by her meanes his children haue wel profited cannot blame her but beeing contented with her speaketh of her al the good he can possibly as the wise addeth saying Her husband also shal praise her If we shal take this word rise vp more simplie that is to say for they come forth and shew themselues to declare the praises of their vertuous mother and to bring her in reputation in the world there shal be no inconuenience But in what sense soeuer it is takeÌ„ we must vnderstand this same of aged children wel taught wel manneried For