say also that foolish men feeling the iudgement of God to persecute them because they cannot shunne it in their hartes doe accuse God of ouermuch rigour crueltie and iniustice and woulde that there were no God And thus they chafe fret directly against the Lord. One may see these twoo kinde of frettings in Cain he grudgeth against his iust brother Abel and kils him and then hee accuseth God of iniustice and dispayreth Gen. 4. 5. 1. Sam. 18. 8 And Saul beareth hatred against Dauid whome he knewe and confesse to be innocent and persecuted him to the death and finallie feeling that God had forsaken him waxeth spyteful and seeketh counsel at the Diuel Iudas waxed spyteful against Iesus Christ the Lambe immaculate and soulde him to be put to death And afterwards through dispaire waxed frantike and hanged himselfe Solomon therefore sheweth vs that follie is a great wickednes that we ought to be careful to roote it out of our hartes otherwise wee shal be so vnaduised that if our busines proceede not according to our desires we shal fret against God to our owne confusion Therefore to roote out this follie it behoueth vs to be attentiue to that sapience which is taught vs by the woorde and by the same to learne howe to frame al our waies and words to the honour glory of God and to the edification and health of our neighbour Thus dooing GOD wil prosper our proceedings according as hee shal thinke expedient And although wee attaine not wholy to the ende of our enterprises yet wee shall take well in worth al that which shal happē to vs bee it prosperitie or aduersitie and not grudge against God whome Solomon heere calleth the Lorde or the eternal Wherein he signifieth that al things are subiect to him and that it is meete that without murmure contradiction or despite al submit themselues to his wil as to the rule of perfect iustice knowing that what resistance soeuer we find or what affliction soeuer wee endure al happeneth vnto vs by his wil and prouidence And in the meane while hee ceasseth not to loue vs assist vs and keepe vs. And therefore in steede of grudging it is meete that wee say with Dauid That if hee say to mee Thou pleasest mee not beholde mee Let him deale with mee as it 2. Sa. 15. 26. Psa 23. 4. 119. 137. Iob. 13. 15. Gen. 3. seemeth him good And with Iob Although he kil mee c. Besides let vs take heede of striuing to exalt ourselues by ambition and arrogancie as our father Adam did who willing to bee like to God peruerted his way and is fallen from his dignitie excellency into a miserable estate feeling his misery hid him from God but seeing that hee coulde not escape his sight hee laide al the fault vpon the woman and the same vpon God which is a spice of this murmuring and grudge 4 Goods and riches gather freendes but the poore man is separated from his neighbour Solomon saith nothing in substance heere but that which he hath saide aboue notwithstanding hee seemeth at the first shewe both there and heere to haue differed from that which hee hath said els where But if we consider these sentences accordingly we shal find that this present sentence is as it were a declaratiō by the which hee giueth to vnderstande that many are freends to the rich and that is not in trueth for they loue the goods and not the person but onely because hee is rich hee saith not Man assembleth many freendes But goods assemble c. One makes many fetches one hath many gestures one vseth many woordes too make a man beleeue hee loueth him and this while hath hee his heart fixed on his riches and goods And al that which one sayth and doth about the person is no more but draw from it that which he loueth that is to witte his goodes his riches his substance One may knowe this by experience for if the rich man become poore they make no account of him yea they studie rather to doe him hurt and hinderance then to ayde and profit him as also Solomon declareth it saying But the poore man is separated from his neighbor or freende Those which shuld loue him hate him they which shold help him hurt him those which should assist him absent themselues from him they which should defend him persecute him and so in verity the poore man hath no freende according to rhe ordinary course of this worlde And therefore when Solomon speaketh heere of the poore mans freende he speaketh not of him that is so indeede for hee is inseparable but of him that shoulde bee so or that hath made semblant to be so Wee see therefore that Solomon speaketh 1. Esay 58. 7. not heere against that which is spoken of before in the seuenteenth chapter and seuenteenth verse for there he speaketh of the true charitie that one hath towardes his neighbour which neuer changeth And heere he speaketh of the affection and loue which men haue to the riches of the world and sheweth that man is too vnresonable when he preferreth thinges corruptible and transitorie insensible and deade before that which is his fleshe to wit the image Mat. 8. 24. 25. 35 of God which shineth in man And not onely preferreth them before the image but which woorse is before God himselfe whome he despiseth and hateth when hee setteth his affection on riches And so hath God the poore man in recommendation that whatsoeuer one doeth to him he reputeth it done to himselfe Insomuch therefore that wee ought to loue God aboue all thinges let vs take heed of despising the poore and of separating them from vs to set our affections on earthly things which when a man onceloueth he cannot easily withdraw himselfe but pursueth more and more And so by this meanes it is somewhat practised that the freende loueth alwayes for the auaritious loueth his riches at al times and neuer separateth them from him but when by the grace of God hee is changed and made a newe creature following hartily al holy admonitions of the Scripture which tende to turne vs from couetousnesse These thinges thus considered wee may see that Solomon rebuketh the worlde of auarice and crueltie which cannot bee in a man without defiance and rebellion against God 5 The false witnesse shall not be vnpunished he that telleth lyes shall not escape For our Lorde God is veritable and loueth trueth and that in the same hee doeth all his workes and disposeth al thinges without any disguising colouring or counterfeiting hee will that wee which are created after his owne image shoulde be his followers making shine that image in vs conducting to veritie To the which to sticke inseparably it behooueth vs to flie and detest the contrary which is lying And though wee knowe naturally that we ought not to lye neither to God nor men for wee cannot abide that an otherlye to vs
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
the goods and waxing poore as the prodigal sonne And after this sense a man doeth reioyce his father when hee behaueth himselfe honestly in his hoshold and Luk. 15. that he is contented to spend sparingly and where it is lawful necessarie and profitable For also fathers and mothers are naturally glad when they see that their stocke keepeth a good house and do prosper and moreouer the fathers and mothers help forward their children so much as they can to make them grow prosper are more careful therof then to teach them the feare of God and loue towardes their neighbours the which notwithstanding is the chiefest point for to lead them to loue wisedome Furthermore let vs learne that if the fathers and mothers wil haue true ioye of their children they ought to be careful to nourish them to bring them vp in the doctrine and learning of the Lorde as Saint Paule doeth admonishe them thereto If the Magistrates also wil reioyce of their subiectes let them not suffer dissolutenesse and wastful spending Likewise if Ministers wil reioyce of the people that is committed Ephe. 6. 4. vnto them let them not dissemble their follies 4 A King by iudgement mainteineth the countrie but a man receiuing giftes destroyeth it They that haue kingdomes rule and Lordship that haue credite authoritie and power that haue administration preheminence and gouernment in their countries and ouer any people doe much desire that their subiectes should not breake foorth and rebel but to liue peaceablie vnder their iurisdiction would that their countrie shoulde flourishe and prosper vnder their obedience But there are verie fewe Lordes that knowe howe by what meanes to mainteine their countrie in such estate Some thinke that by haughtinesse and pride by crueltie and oppression they should reigne ouer their subiectes and hold the countrie in their obedience Some labour to gather riches and to take of al hands to be wondered at of the people because of their great substance and to the end that none should dare doe any thing against them and they thinke that being riche they haue enough wherewith to reuenge and to defend their countrie against them that woulde inuade and assault the same and also to tame and order them who by rebellions vprores seditions and treasons would reuolt from their obedience subiection And in the meane while they passe not though the weake bee oppressed as fatherlesse children widowes strangers they neither reuenge nor mainteine their cause but are giuen to flatterers to mealemouthed men to players to iesters and to suche as can make them passe their time merily and also to them that labour too corrupt them by giftes and by presentes And so dooing they will in no wise yeeld vnto them which in the name of the Lord and by his word do declare that they ought to do iustice and iudgement And because that in this maner they are rebels not to men only but to God also who commādeth thē to iudge iustly for this cause in steed of mainteining Exod. 23. 2. Leui. 19. 15. their countrey they destroy it For because of their wickednesses the Lord who is Iudge of the worlde whō no man can resist doth take vengeance of them spoiling and destroying their country as in the time of Noe the earth was corrupted before God and filled Gen. 6. 11. with extortion and for this cause hee destroied the worlde by the flood In the time of Lot Sodome thought to defende herselfe with pride oppression and other abhominations but God knew wel enough howe to take vengeance The children of Israel were defiled with like iniquities yea more horrible as it is reproched vnto Gen. 18. 19. them by the Prophetes that they exceeded the abhominations of the Gentiles and Infidels and amongst other places they are sharply rebuked in the 1. Chapter of Esai and in the 16. Chapter of Ezechiel Eze. 16. and in the 5. Chapter of Ieremie Euen so could God wel destroy them as it is seene by the holie histories Nowe forasmuche as God is righteous and doeth iudge the worlde hee wil not therefore spare that people from punishment wherein there is no iudgement albeit he seeme to prolong the time dissemble the matter Wherfore let the Lordes Rulers of the earth which desire to mainteine their countries yeelde themselues obedient vnto the lawe of God let them submit themselues to the Lorde let them doe iustice and iudgement in rendring the right to whom it belongeth and deliuering Deut. 17. 18. Psal 2 10. 82. 3. the poore weake from the violence of their oppressours Solomon in fewe wordes doeth teach them this same saying A King by iudgement mainteineth the countrie Hee sheweth also what people we ought to place in the gouernment of a countrie and that they which labour by giftes and presents to win the fauour of their Superiors and Magistrates are deceiued and beguiled for by suche meanes they thinke to make their profite but because they labour to hurt their neighbours and to destroy them their owne wrong shal light vppon their owne heades and thus they destroy themselues as they shal one day feele come it early come it late Furthermore let vs note that the Kinges Princes and Superiours of the earth ought to offer themselues to defende those that are iniured and oppressed and to deliuer them otherwise they doe no iudgement and that they which suffer oppression ought not to reuenge themselues but to haue their refuge vnto iudgement and without being ledde with desire of vengeance For it is not lawful to aske the helpe of superiours for to hurt our neighbours but to the ende that we may liue in peace obteine that which is ours 5 A man that flattereth his neighbour spreadeth a nette for his steppes They that vse sweete and flattering words to their neighbors and vphold them in whatsoeuer they say labour by this meanes to be welcome vnto them to gaine something by them not caring whither they doe any pleasure or seruice to them whom they flatter or is profitable for them yet neuerthelesse they persuade both themselues them whom they flatter that whatsoeuer they do and say flatteringly they doe speake it for their pleasure seruice But whē they know wel they lye they are conuinced in their conscience that they goe about nothing els but to beguile deceiue thē whom they flatter euen with a most dangerous deceite which bringeth death as Solomon doeth signifie By the nettes that they spread for his steppes whom they flatter For as the bird that is taken in the net is in danger of death euen so they also which beleeue flatterers fal into great perils to wit either into shame reproche and euill name or into losse of goods or friendes or losse of life Our first father Adam beleeuing and obeying the flattering speeches of the deuil fel not onely into reproche and losse of goods but
hypocrites is to be imputed 174. a. I. Idlenesse Against Idlenesse 231. b Idlenesse reprooued and labour commended by a forefolde comparison 620. b. 621. a Against Idlenesse or flouthfulnesse 130. b. The inconueniences that folowe idlenes and slouth 132 b Against idlenesse and the rewarde of the same 571. b Of the bread of idlenesse and who eateth not thereof 636. b. 637. a Idolatrie Idolatrie doeth comprehende in it al kinde of sinnes 608. b Idolatrie an enimie to the true seruice of God 608. b The abuse of riches to Idolatrie shewed by examples 610. a What wil happen vnto vs if we turne to superstition and idolatrie 45. b. Ielousie Ielousie and what it worketh in the heart of him that loued his wife before she plaide the whore 98. b. Ignorance That ignorance is vnprofitable and hurtful 200. a What ignorance that is which is humblenes before God 533. a Repentance a remedie against the not imputing of ignorance 126. b Ignorance is not imputed vnto the faithful 533. a Ignorance is dangerous and excuseth not the ignorant 126. a. b Of ignorance remedies against the same 397. a That al men couet to seeme wise and to abhorre ignorance 362. a. b. Impatience Of impatience and that such as are weake amongest Gods children are tempted therewith 38. b. Inconstancie Of inconstancie and who haue it in them 218. b Our inconstancie the cause of our great trouble and molestation 538. a The inconstancie of men tared by way of comparison 536. b. 537. a. b. Indignation That the hope of the wicked is indignation and how 190. a By what kinde of wayes wee shal auoide indignation 190. a Ingratitude Of ingratitude both against God and our neighbour 270. b. 271. a. Iniquitie In what sense it is saide that we worke none iniquitie 220 b The meaning of this place But horror is to them that worke iniquitie 437 a What is meant by these woordes to drinke iniquitie and who doe so 521. a Howe and in what respectes iniquitie is not imputed to the iust 220. b Who is a man of iniquitie and violence 342. a Solomons words impugned saying There shal no iniquitie come to the iust 220. a. Innocent Of hauing pitie on the innocent a general doctrine 486. b How ill the innocent are vsed and intreated at the hands of the wicked 434. a In what respect the innocent though they dye are notwithstanding saued c. 422. b The number of the righteous and innocent very smal 578. a That wee are not innocent before the iudgement of God though we seeme so in mans reason 9. b That the worlde afflicteth not his owne to spare the innocent 438. b Of the innocent and howe wee ought to vse them 9. a. Instruction Of instruction and reformation either receiued or refused 144. a. b Foure of the smallest beasts of the earth of whome Solomon would haue vs learne instruction 620 a. b What wee must doe if wee will keepe instruction and not forsake correction 145. a. The end of instruction is to bee wise learned 114. a Without instruction without wisedome 114. a Much excellent doctrine touching instruction 200. b What we must doe to receiue the instruction of the wise 240. b Of instruction the necessitie thereof and wherein it consisteth 2. b That we cannot receiue instruction if we be giuen to earthly and worldly things and why 2. b Examples of such as haue refused instruction 244. a Many necessarie doctrines concerning instruction 5. b. 6. a. b. That such as neuer esteeme instruction are not meete to haue authoritie ouer others 228. b In what pointes instruction consisteth 228. a The promise of life made vnto those that receiue instruction 81. b What death is denounced against them that neglect and contemne instruction 81. b Wherein consisteth instruction 200 b That the greatest part of the world wanting instruction must needs perish why 82. a At what age one is capable of instruction and knowledge 450. a How we must spare ourselues to receiue instruction 228. b Threatenings against such as refuse instruction 243. b That instruction without the working of the holy Ghost is dead c. 240. b Of refusing receiuing instruction 294. a b. That the instruction of the wise is a well-spring of life and how 240. b That instruction naturally doeth displease al and why 299. b What manner of persons they ought to bee which take vpon them the instruction of others 240. b. 241. a Of the instruction of the Priestes and Doctors of the Gentils 403. a What instruction or doctrine it is that leadeth to error 403. a. b Solomon despysed not the instruction of his mother c. 624. a Whence it is that men hate instruction 75. a Instructions Three necessarie instructions teaching vs to acknowledge the Lorde in al our waies 35. a. Integritie Integritie and vprightnesse vertues inseparable 166. a. b The Integritie of the Patriarches 166 b. God giueth integritie and vprightnes 166. b Wherein integritie and vprightnesse doe consist 166. b The force and power of integritie vprightnesse in Iob. 166. b Who they be that walk in integritie and that such are iust 411. a A singular blessing for such as walke in integritie 411. b Notable doctrine tauching integritie of life 411. a. b. Intemperance A phrase of speeche vsed to expresse the intemperance of men 625. b. Inuocation Of inuocation or calling vppon GOD 15. a. b. Ioy. Of ioy and wherein true ioy consisteth 301. b. 302 a That the ioy of the world is nothing but sorrow and why 302. b Of ioy in wordes in the word of God specially 311. b. 312. a. Ioyes Twoo kinde of ioyes the one worldly and carnall the other spirituall and diuine 302. a. Iudge That it is a dangerous matter to haue to do with an ignorant Iudge 374. a What the office of a Iudge requireth 374. a. b. The office of a Iudge what it is and wherein it standeth 488 a. b. Iudges A doctrine concerning Iudges magistrates 9. a A complaint against Iudges magistrates 487. a. b That Iudges and magistrates ought not to haue respect of persons and why 495. a. A complaint against Iudges and gouernors c. for neglect of iustice and equitie 628. a. b. Admonitions to Iudges and gouernours c. to open their mouth for the dombe c. 627. b. 628. a. b. Eternall death threatened against wicked Iudges c. 436. a. b Against wicked iudges which take gifts 360. a. b. That iudges which receiue gifts are theeues and murtherers c. 360. a. b The wickednesse of corrupt iudges discouered by Solomon 360. b An admonition to iudges about the administration of iustice 360. b Of wicked and parciall iudges lead by some corrupt affection 366. a Reasons why iudges ought to iudge euery man rightfully 374 a. b Against such iudges as punishe theft more sharply than adulterie 96 a Corrupt iudges reproued for their iniustice 373. b Wicked iudges and magistrates called great men
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
the Word is not directed but vnto the children of God yet it ceaseth not to sound in the eares of strangers which are mingled with the houshold of God but because they heare it with contempt as they declare by not receiuing the same with fayth and obedience for this cause it serueth vnto their condemnation of death Contrarily vnto them that receiue it to them shee is as life Solomon doeth so affirme when hee sayeth to his Sonne that his wordes shal increase the yeares of his life If then wee desire long life let vs yeelde ourselues willingly to learne and diligently to heare the preaching of the Word let vs submit ourselues thervnto with true obedience labouring to perfourme that which it commaundeth vs by reuerence that we beare vnto God who is our Father and through feare that wee haue to disobey him In this sort our yeares shal be prolonged not that we can liue in this worlde beyonde the terme that God hath ordeined from euerlasting but howe short so euer our life is it shal be so long as is expedient for the saluation of our soules as also wee will content ourselues therewith knowing that by temporal death our yeares are not shortened but that wee shal enter into the true length of life for the same shal be without ende Wee shewe right wel that wee beleeue not Solomon or that wee make no great accounte of life There are not many which giue eare vnto the Worde of life yet lesse that receiue it In so doing we declare vs to be folish and that we make no count to come vnto Wisedome wherevnto the wiseman laboureth to bring vs by his wordes as he sheweth saying 11 I haue taught thee in the way of VVisdome and ledde thee in the pathes of righteousnes 12 VVhen thou goest thy gate shal not be straight whē thou runnest thou shalt not fall 13 Take hold of instruction and leaue her not keepe her for shee is thy life When Solomon declareth that by his wordes he leadeth men to Wisedome and that hee guideth them the right way vnto life then he reprooueth those of folishnesse condemneth them vnto death which wil not heare receiue his words and therewith he sheweth what is the office of fathers vnto their children that is they should not mainteine them in vaine foolish thinges but in al Wisdome that they may say with Solomon I haue taught thee c. Likewise the dutie of children is to be willing to learne and to folow the Wisedome and righteousnes that their Fathers Superiours and Teachers shal teach them by the Worde of God But as it is verie harde to finde many Parents which doe teache wisedome and righteousnes for the most parte careth not what becomes of their children so that they spende not their goods so also the greatest parte of the worlde which are the youth are the worst ruled in such wise that they care not what they doe so that they may liue at ease And therfore albeit that we haue the Word of God daily preached vnto vs the which is the way of wisdome and righteousnes yet is it verie hard to persuade many that they are rebels against the Word and that the way hath beene taught them c. After the meaning of Solomon which speaketh vnto obedient children for none but they doe truely receiue the way of wisdome and walke in the pathes of righteousnes That Solomon doeth direct his words vnto these we may vnderstand by the promise folowing when he sayeth 12 VVhen thou goest c. This promise can not appertaine to the foolish scorners neither vnto the wicked and dissolute Pro. 1. 26. 2. 22. 3. 32. Psal 37. but contrarily they are threatened with sorow affliction with miseries and calamities with desolation destruction but it belongeth vnto the wise and righteous And forasmuch as Solomon doeth apply it vnto them to whome hee did direct his former affirmation saying I haue taught thee c. It foloweth right wel that he speake not vnto the foolishe disobedient but to those which through loue of wisedome righteousnes doe heare and receiue his words If we would then be exempted from sorow distresse and to be at libertie with ease as Solomon doeth promise saying VVhen thou goest c If wee would auoide desolation and destructiō and dwel surely and safely we must haue al our thoughts purposes al our sayings doings the which are our wayes paths to be taught by wisdō gouerned by righteousnes c. But though that Solomon hath directed himselfe to the wise and righteous making them this affirmation adding thereto the promise yet are we neuer so wise and wel ruled but that wee haue neede to bee admonished not to forsake the way that hath beene taught vs neither are wee alwayes so assured of the promises that are made vs by the Worde of God but that we haue neede to be exhorted and called vpon to receiue his admonitions and not to forsake them promising vs that we shal liue for he saieth Take holde of instruction This verse hath alreadie bene expounded in this same Chapter in the tenth verse 14 Enter not into the way of the wicked and walke not in the way of euil men 15 Auoide it and goe not by it turne from it and passe by 16 For they can not sleepe except they haue done euil and their sleepe departeth excepte they cause some to fall 17 For they eate the bread of wickednes and drinke tho wine of violence The waye of the wicked is to be giuen to doe hurt vnto their neighbours without cause the which is a most wicked custome Pro. 1. 10. and maner of doing therefore Solomon hath exhorted vs in the 15. verse Walke not in the wayes with them c. Likewise one of their wayes is to loue foolishnes Wherfore if we enter into their pathes then doe we not walke in the way of Wisedome wherof it foloweth that we fall into the straight and distresse and light vpon destruction and so runne vnto death For life standeth only in the way of Wisedome and righteousnes in the which for to preserue vs Solomon is not satisfied with the aduertisementes that he hath giuen but againe hee doeth admonish vs that in no wise we should folow the cōditions maners of the wicked And for to shewe vs that we should be verie careful to take heed from partaking with their doings it sufficeth him not to haue said Enter not c. But further to expresse how muche wee ought to abhor detest the maners of the wicked to shun thē he addeth 15 Auoide it and goe not by it Forasmuch as the greatest part of the worlde consisteth of the wicked and vngodly which prosper and are happy to the sense of the fleshe therefore the rude ignorant and simple and vndiscreete are tempted to follow them and count themselues happy if they may come to bee
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
it by the darke morning After that he hath shewed the harlots inticement indeedes he commeth to shew her inticement in talke the which he hath here before briefly touched and to begin he saith that the whore speaketh thus vnto the young man 14 I haue peace offrings c. For better to deceiue the vndiscreet man she laboureth to make him beleeue that she wil entice him vnto none euil For when she maketh mention of the peaceable offringes that shee hath made and of the vowes that shee hath payde the same day shee braggeth of her deuotion and holinesse the which is as much as if shee did say that shee is pure and cleane and that the young man should not thinke that shee woulde allure him to filthines and vncleannes now sith she hath paid so wel her dutie that it was lawfull for him to giue himselfe vnto wickednes and that for it no euil should come to him Behold howe we abuse holie things that is that vnder the shadow of thē what euil soeuer we cōmit yet wil be esteemed for honest men And also because of thē lycence is taken to do euil without fear of punishmēt And thus holie things through mallice of hypocrits are applied vnto bawdry do serue for a cloke vnto the wicked that they may not be so easily taken and that we cannot take heede of them But what corners soeuer they seeke God seeth them and can and will when hee seeth time punish it Also this mercy hee sheweth vnto his faithful seruants which doe loue his worde that they iudge them thereby Besides this the wicked doe blaspheme and speake wickedly of the seruice of God when they attribute that hee is the cause they come to ende of their desire albeit they are dissolute and wanton Solomon heere bringeth in the whore thus blaspheming 13 Therefore came I foorth c. The harlot thus blasphemeth making the seruice of God the cause of the finding of that she sought for thinketh herself happy as it is noted by the fit or good time In this sort al wicked reioyce and iudge themselues happy when they come vnto the ende of their enterprises though they be wicked they prayse God with their mouth and thanke him but it is not the true God for they haue him not in their heart but the Diuel whome they serue and thus it is in an euil houre that they meete with that they seeke for for they fal into death though they feele nothing they are like vnto leprous men which feele nothing when they are pricked but sodenly shall their destruction come wherewith they shal be beaten downe then shall they feele that it was in no good time that they tooke their desire And in that the young man tooke the way to the harlots house and that shee meeteth with him first wee see that the wicked are all of one mind consent but not in God Wherfore their agreement is cursed and is esteemed for a wicked conspiracie and rebellion against God If wee woulde that our agreements should be good and pleasant vnto God wee must then serue God and our neighbours in them as the holy Scripture doth teach vs. Secondly that the wicked doe seeke one for another but it is to fulfill theyr wicked lust 16 I haue decked my bed c. After that the wicked haue serued God or els that they haue made but a semblance they thinke it is lawfull to haue care of their fleshe to fulfil their cōcupiscences to take their ease and their pleasures These ornaments and perfumes doe wel shew it And also in the rehearsing of them wee may see a point of Arte knack of flatterie sweet words of the whore for in speaking so shee fanneth and draweth the vndiscrete man by thinges pleasant vnto the eies and that liketh the fleshe Although then that the ornaments of themselues are not euil that it is lawfull to vse sweete smels and arromatical sauours not onely for necessitie but also for recreation yet must wee take heede to be too curious otherwise wee may giue occasion to bee iudged that we are too delicate and carnal and that wee loue ostentation Wee must be sober and temperate in the vse of things that are not necessary also we must not be so streight and scrupulous that we dare in no wise handle them and that wee iudge and condemne them which vse them Such things are creatures of God the which are cleane vnto the faithful which can vse thē reasonably but vnto thē they are defiled which vntemperately vse them as doe the infidels which defile all that they handle And so whatsoeuer faire and goodly thing the whoremongers and adulterers and other wicked Titus 1. 15. ones haue is but filthinesse their sweete sauours is but stinch their good meates is but poyson Al things are cleane to them them that are cleane but to them that are polluted and infidels nothing is cleane c. Wee must then beware to enuie the delightes eases and pleasures of the wicked otherwise wee are in danger to defile al thing and to be giuen vnto filthinesse and shameful thinges for also wee see that the harlot maketh mention of her ornaments and perfumes to the end to entice and allure the young vndiscrete man to commit whoredome and adulterie Shee wel sheweth that shee tendeth to this ende when shee keepeth not backe from declaring what she would saying Come let vs take our fill c. Heere shee openly calleth the young man to giue ouer himself vnto vncleannesse to cōmit whoredome with al greedinesse she calleth him as though shee woulde make him great cheere and drinke wholy his fil euen till he be ready to burst and spue againe As the drunkardes doe delight in wine and doe not ceasse gladly drinking til they bee dunken and can no more euen so the whoremongers and adulterers doe reioyce themselues in their filthines do cast themselues therin with an vnbrideled desire Vnto such a plūging the harlot calleth the young man but it is in speaking vnproperly of loue as doe all they which speake of the loue of the fleshe and after the worlde for shee calleth the desire that men haue to commit whoredome and euen the very act it selfe Loue. The Lorde hath created loue betweene man and wife making her an helper vnto man and making two in one Gen. 2. 2◠fleshe hee hath also commanded that euery man shoulde loue his neighbour as himselfe and contrarily hee hateth whoredome as it may be seene by the punishments he hath made thereof hee hath Leu. 19. 18 also expresly forbidden whoredome in his lawe It is then spoken deceitfully when wee say that knaues and harlottes doe loue together for there is no manner of loue betweene them but as there is among suche as seeke to destroy one another c. Also if there were among such people true loue it should remaine what affliction soeuer came and thereby they should
tary and waite for him So great desire haue we to come to the end of that which wee desire that we continew stil looking And if in worldly things we haue such perseuerance by a more strong reason we ought to be very watchful after wisdom folowe her counsel and commandementes in much constancie perseuerance and neuer to cease seing that wee haue alwaies neede of her as she doth wel signifie when shee woulde haue vs alwayes to watch at her gates to keepe the postes of her house Wherin againe we learne that it is not ynough for vs to heare but it behooueth vs also to be led with an earnest affection to vnderstand what belongeth to wisedom and to folow it not for any litle time of our life but continually whiles wee are in this worlde If wee doe thus assuring ourselues of the goodnes of GOD towards vs wee shal not bee voide of wisedome for by asking it in true faith it shal bee giuen vs. Beeing thus indued with wisedome Mat. 7. 7. Ia. 1. 5. though wee were the most miserable and cursed of al the Worlde after the sense of the fleshe and outwarde apparance wee shal neuer perish 34 For he that findeth me c. As S. Paule saith The giftes and callings of God are without repentance Whereof foloweth that this life which commeth of wisedome is prolonged more and Rom. 11. 29. more and that this fauour is not withdrawne but rather encreaseth For vnto euery one that hath shal be giuen he shal aboūde And seeing that by wisedome wee haue these riches that is to say Mat. 25. 29. life and the fauour from whence life proceedeth it foloweth wel that by our woorkes we do not deserue that God shoulde fauoure vs and holde vs in his grace otherwise it should bee no grace not fauour but recompence and reward that God did owe vs. Neither also doe we deserue life seing it commeth of fauour Nowe that life commeth of fauour the creation of man doeth witnesse it for hee had not deserued that God shoulde place him in the worlde Wee haue yet a more manifest witnesse after the fal of man For albeeit hee had deserued death as God had threatened him yet in steede Gen. 2 17. of eternal death as hee had deserued hee receiueth promise of life And sith it is by promise it commeth not by woorkes otherwise the promise shoulde bee abolished Seeing also that of wisedome wee haue life and fauour it foloweth that wisedom is not a qualitie gotten by the industrie and labour of men but it commeth from the Sonne of God by whome we haue life and fauour The lawe was giuen by Moses but grace and trueth came by Iesus Christ As Moses lifted vp the Serpent in the wildernesse so must also the sonne Iohn 1. 17. ◠14. 11. 25. of man be lifted vp That whosoeuer beleeueth in him shoulde not perish but haue eternal life I am the resurrection and the life saieth the Lord c. Now seeing that by finding wisedom we obtein such riches wee ought to bee very careful to seeke it and to seeke her in trueth and not as the Hipocrytes vnto whome it is saide What haue I to doe with the multitudes of your sacrifices sayth the Lorde c. Wee must seeke it by fayth and repentance Esay 1. 11. 55. 6. Mat. 7. 7. Seeke the Lorde whiles hee may be found cal vpon him whiles hee is nye Thus dooing we shal finde and obteine that which wee seeke for Aske and yee shal haue c. If then wee wil finde wisedome and thereby obteine life and fauour towards God we must renounce the euil that displeaseth wisedome taking heede that wee doe not offende her and doe nothing by hatred against her In this maner we shal finde grace before the Lorde wherby wee shal preserue our soules from death 35 But he that sinneth c. We may inferre this same of that which hath bin attributed heeretofore to wisedome to her children For it followeth that hee which seeketh wisedome reuerently and with such loue as he ought and findeth her hee findeth fauour and life and that they which desire wisedome and doe not vouchsafe to seeke her and so doe offend and hate her that they seeke death as a thing of them beloued and desired And so they do great wrong vnto their soules for they do altogither destroy them And sith also that Solomon setteth to offende against to finde wee ought to vnderstand that they which despise the woorde whereby wisedome doth offer herselfe vnto vs to the ende that wee might finde her and do skorne her and refuse her and offende wisedome sinne against her and sith that wisedom hath so much so great riches as it hath bin saide wherof without her we cannot bee partakers it foloweth that they which offende her doe wittingly depriue themselues and so doe wrong to their soules depryuing them of greate riches without the which wee cannot but looke for all misery And whē in opposition of drawing fauour he setteth hate he sheweth vs that the contemners of the grace of God doe hate wisedome and consequently their life and seeing there is no meane way betweene life and death it is necessary that if they hate wisedome the which only giueth life that they loue death Wherein we may knowe that they are out of their wittes and that they haue not so much vnderstanding as brute beastes the which can tel to fly from that which hurteth them and to desire and seeke that which is profitable for their life The nienth Chapter 1 WIsedome hath built her house and heawen out her seuen pillers 2 She hath killed her victuals drawen her wine and prepared her table 3 She hath sent foorth maidens and cryeth vpon the highest places of the Citie saying 4 Who so is simple let him come hither and to him that is destitute of wisedome she saith 5 Come and eate of my meate and drinke of the wyne that I haue drawne ALbeit that a greate and mighty king of this worlde hath many Castells Townes Cities and Prouinces vnder his power and that hee may abyde and dwel where it pleaseth him yet wil hee builde or choose some certaine place the which hee will call his because hee will take there his most delight and wil dwell there about more commonly then in any other place of his countrie Euen so although the iurisdiction of wisedome stretcheth farre and that al the worlde doe appertaine vnto her and that she filleth both heauen and earth notwithstanding shee hath built her an house the which shee calleth hers because shee hath built the same for to dwel and therein to take her sporte and pastime and to mainteine the same that it perish not nor go to decay And sith that wisdome hath an house wherein shee keepeth her continual and dayly residence if wee wil finde her wee must seeke for her at her house there wil
to bee bidden guestes Nowe to the end that wee may knowe whether wee bee of the number of the bidden guestes to wisedomes table Solomon doth shewe vs what kind of people shee desireth and commandeth to bee called Hee saieth shee desireth that the simple men shoulde come vnto her and sit at her table and by and by after shee expoundeth what these simple ones are that is to say they that are without wit Wherein wee see there is none of vs that ought to doubt whether he be called or no vnto the table of wisedome seeing that of our nature wee are al simple and voide of wit Insomuch as wee loue vanitie foolishnes and lying better then constancie wisedome and truthe wee rather giue ourselues vnto wickednes vnto lewdnesse and vntemperancy then vnto goodnes modestie and sobrietie we are more ready vnto debates and strifes then vnto peace and charitie wee rather folowe superstition and idolatry then true religion and holines If then wee consider wel what we are we shal know that we are of the number of those to whome wisedome saith come eate c. But she doeth not make vs to bee called vnto her house and to her table after the manner of princes of the worlde which are giuen vnto vanitie and careth not but to passe the time in foolishnes and therefore the foolishe desire but to delight themselues with their follie and to become more foolishe if it bee possible But wisedom hath compassion on our vanitie and folly and therefore maketh vs to bee called vnto her table that thereat we may heare good talke that therby we might learne to becom wise prudēt This is the bread the wine which are dealt at wisdoms table Here is no mention of any sumptuous banket but onely of bread and wyne that wee might learne not to seeke by outwarde apparance if wee will become wise but lowe things vile and abiect before the world and make ourselues contemptible vnto it For if wee bee called of God vnto this table we must consider that which is saide You see your calling how that not many wise mē after the flesh c. Wisdō 1. Cor. 1. 26. also doth not cal vs vnto her house to her table after the manner of the worldly wise which woulde haue this reputation that they cannot in any wise suffer the simple and fooles and therefore desire to bee accompanied with their like amongst the which notwithstanding they desire to haue the preferrement and chiefe place Wisedome doeth not refuse the simple and such as are destitute of wit but doeth cal them vnto her not for to mainteine them in their simplicite and ignorance for that were to leade them vnto death and to make them perishe miserably but she calleth them for to deliuer them from it for sith that she commandeth vs to resorte vnto her and there is no follie nor ignorance in her neither doe they please her it foloweth wel that if wee resorte vnto her wee cannot remaine in this follie and ignorance and consequently wee are deliuered from death as shee giueth wel to vnderstande it when shee offreth bread and wyne not which grewe in earthly fieldes and vineyardes for the greatest parte of them which eate thereof are simple and ignorant and cease not to dye but this bread and wyne are heauenly al they which eate thereof become wise for wisedome opening vnto vs her riches doeth communicate herselfe vnto vs seeing she cannot bee separated from her gifts and graces and sith it is the tree of life it foloweth that whosoeuer resorteth vnto her and eateth of her bread and drinketh of her Pro. 3. 18. wine shal not dye but shal liue for euer It serueth also to make thē wise when she calleth them to come vnto her and to liue by giuing them bread and wine Now to attaine vnto this she sheweth what wee must doe when she saith 6 Forsake your way ye foolish ye shal liue walke in the way of vnderstanding Forasmuch as wee must forsake the foolish and not cōmunicate with their folly neither cōsent to their wickednes for to liue in the house at the table of wisedome it foloweth that we must forsake ourselues resisting strongly fighting against our nature which is altogither foolish and wicked so for to liue wee must labour to put of the old man to mortifie our fleshe and not to take any pleasure or delight with the foolish but to be careful to reproue them and to bee sory and grieued for their folly And this if wee wil doe wee must not liue in ignorance as doe they which follow their sensualitie and which proceede vppon a good intent and fantasie which they frame without the woorde of God Such kinde of people are not receiued into the house of wisedome to liue at her table Solomon doeth wel signifie it hauing promised life in saying and liue hee addeth And walke c. By this woorde hee teacheth vs that we shal forsake the companie of fooles with their foolishnes if we be instructed in the pure woorde of God and that the same only bee our guide without declyning from it either on the right hand or left without either adding too or diminishing from After this manner wee shal bee receiued for to liue in the house of wisedome and at her table And not only wee shal bee the stones of Ephe. 2. 19. the buylding but also of the housholde 7 Hee that reprooueth a scorner purchaseth to himselfe shame and hee that rebuketh the wicked getteth himselfe a blotte 8 Rebuke not a scorner lest he hate thee but rebuke a wise man and he wil loue thee Howbeeit that if wee wil forsake the foolish and their follies as wee ought wee must bee diligent to reprooue and correct them as wee haue seene that Noe Lot Moyses the Prophetes and Apostles haue done so also our Lorde hath reprooued them as wee may see in the Euangelical historie and hath commanded to reprooue them And Saint Paule saieth doe not communicate with Mat. 18. 15 Ephe. 5. 10. 1. Timo. 5. 20 the vnfruiteful workes of darkenesse but euen reprooue them rather Them that sinne rebuke openly that the rest also may feare notwithstanding there are such so frowarde and so much past correction that we can winne nothing by reproouing and correcting them but al dishonestie and oftentimes wee are esteemed like vnto them for they which are of sinister iudgement and ledde by euill affection will condemne the ministers iudging them to bee such as those with whome they are mingled and cannot attaine to bring them to the right way Solomon knewe it wel and therefore hee saith as by a complaint hee that reprooueth a scorner c. Not that it is euil of it selfe nor that it is vncleane but the scorner so much as hee can maketh him that reprooueth and correcteth him ashamed doeth slander and dishonor him and woorketh that the correctour shal bee no better
to keepe the instruction and that hee doeth promise vs life And therewith hee teacheth vs too knowe who is righteous and what his worke is that serueth vnto life Wherevpon we may gather that hee is righteous which with an vnfeigned heart laboureth to giue obedience vnto the worde of God and doth wholy depend vpon the free promises of God This is to keepe instruction and not to labour to deserue by workes as doe the proude Papistes nor to thinke that faith onely without workes is enough to saluation as doe the slouth full thinke which loue workes already doone and suche as desire the libertie of the flesh For two sortes of people are out of the way of life for the one sort are proude and the other are vaine and both are blinde and deceiue themselues they thinke to be in the way of life and they tend vnto death they are companions of them which forsake correction of whome Solomon saith that they are out of the way They do refuse to be refourmed which make no account to amende their liues what aduertismente soeuer is made vnto them out of the worde but the one sort doth more slippe and slide away murmuring and despiting them which doe refourme and reprooue them Some willing to shewe themselues holy and deuout doe make themselues beleeue that they shall not faile in following of their good intentes and fantasies and the traditions and good customes of their fathers And the other sorte which are delicate and desire to rest in peace doe content themselues to haue a light opinion of the Iam. 2. 19. worde and doe cal the same faith as doeth Saint Iames graunt them euen suche as haue the diuels Al such kindes of people doe refuse to be refourmed and doe wander out of the way of life and so runne vnto death Wherfore forasmuch as we abhorre death and desire life let vs not be like vnto such folkes but let vs take heed to instruction and not refuse to be refourmed For to doe this same wel let vs receiue the worde of trueth which is the seede of life Let vs take al our ioy and delight therein in obeying the commandementes of the Lorde and by cleaning fast vnto his promises by faith being assured of his fatherly goodnesse to wardes vs. Let vs be patient in afflictions from what side soeuer they come knowing that it is GOD our Father and Sauiour that doeth chasten vs partly for to admonishe vs that wee haue offended him and that wee shoulde returne vnto him to aske pardon and deliuerance from these afflictions partly to prooue our fayth and patience and to make vs knowe howe weake and fraile wee be that feeling our necessitie wee shoulde runne vnto him for his helpe And if wee thinke that hee differreth his helpe so long that wee should not be discouraged through dispaire but with al patience we should looke for his helpe the which shal not bee wanting at Esay 30. 1◠time conuenient Thus doing we shal keepe instruction and shal not forsake correction as did the children of Israel who seeing themselues pressed with necessitie in the wildernesse did murmure and bewaile the countrie of Egypt and also when they were pressed with their enimies they had their refuge not vnto God but vnto the help of men against Gods commandement 18 He that doth dissemble hatred with lying lippes hee that inuenteth slaunder is a foole When one man belieth another hee putteth himselfe in danger to beare some euil for oftentimes hee which doeth slaunder is mooued with anger and is readie to stryke or to kil It is more often seene then were needful and albeeit that euery man is a lyer yet is there none but desireth to bee counted true and the greatest lyers shal bee they which wil bee most desirous to mainteine their honour and to reuenge themselues if they bee painted such as they bee and bee tolde to their face Nowe forasmuch as it is so that wee would not abide to bee called lyers amongst other vices wee must eschue dissimulation and hypocrisie we must take heede to faine to loue thē whome we hate otherwise we belie the holy Ghost which speaketh by the mouth of Solomon and further we doe resemble Iudas which by a kisse and fained salutation betraied the innocent blood Also when they which hate their neighbours dissemble the hatred by faire woordes and goodly shew they are lyers and consequently murtherers And thus Solomon doeth expresse but one parte of their style attributing vnto them false and lying lippes but he doth not expresse so smal thing but that hee accuseth them of a crime worthy of death Thou shalt destroy them which speake leasing But albeit to auoide lying and treason wee must not Psal 5. 7. dissemble hatred yet is it not to say that it is laweful to speake euill of our neighbour when wee hate him It is the parte of fooles to babble out what they haue in their harte against their neighbours Solomon doeth signifie it saying And hee that speaketh c. They which are so readie to slaunder their neighbours whither it bee wrongfully or that they haue some occasion are as much or more guiltie then they which dissemble For first of al they are led with hatred by so speaking which is equal with murther or at the least by such hatred men are stirred vp thereunto Whosoeuer is angrie with his brother vnaduisedly shal bee woorthy of iudgement Mat. 5. 22. Secondly they slaunder most often not caring what they say so that they may doe iniurie to their neighbours and hurte their good name in belying them falsly against their conscience so much are they kindled with anger and with euil affection Thirdly no thanke to them that their neighbours whome they blame are not hurte both in their bodies and in their goods And therefore when Solomon calleth such slaunderers fooles wee must not vnderstande that hee speaketh of the simple and idiotes which vtter whatsoeuer comes in their mouth without good consideration of that which they speake and promise but hee speaketh of them which through disdaine of wisedome of correction and counsel and through hatred that they haue to their neighbours doe maliciously speake and do lye by slaundering wittingly Such are wicked fooles and doe wel deserue to bee called fooles for they are destitute of wisedome and vnderstanding These are of the number of them that wisedome reprooueth and threateneth in the first chapter and 22. verse But when Solomon doeth accuse him that doeth dissemble hatred of lying and falshoode it is not to say that it is lawefull for vs too shewe vnto our neighbours that wee hate them but rather wee must learne to purge and clense vs of al wrath and indignation displeasure enuie malice and of al desire to hurte our neighbours to the ende that wee may speake truly to our neighbours without deceipt and without fraude and that wee shoulde eschue the accusation of lying whereunto Saint Paule
wrath which shal fal vpon them and not vpon the righteous For the day of the Lorde shal come as a theefe in the night Likewise the substance of the 1. The. 5. 2. 3. righteous wherewith they shal haue made them friendes and treasures in heauen shal not bee vnprofitable vnto them when GOD shal declare his wrath and execute his vengeance vpon the wicked but their good deedes shal come in remembrance before God Solomon Mat. 25. 34. also doeth wel shewe it when hee setteth heere righteousnesse against riches and deliuerance from death against the day of wrath and that hee saieth but righteousnesse deliuereth from death Heere according as the Antithesis requireth wee wil take righteousnesse for the conscience of man which is righteous and vpright whereby man abhorreth fraude and deceite spoyling oppression and extortion iniurie and wrong al iniquitie and wickednesse and doeth in no wise desire to doe wrong vnto his neighbor what pouertie or miserie soeuer hee suffereth but if hee haue wherewith hee is readie to distribute of it and to helpe the necessitie of his poore neighbours not as by constraint with griefe and heauinesse but liberally with ioye such righteousnesse shal deliuer a man from death for God wil remember it When we thus speake Psal 112. 6. 2. Cor. 9. 9. we doe not attribute righteousnes to workes to deserue life before God for we bring workes and drawe them out of a pure and right conscience as out of a wel whose spring and roote is fayth For except that a man be assured that God loueth him and that he wil not suffer him to want but wil giue him sufficient he cannot haue such a conscience but before al other thinges hee hath temporal gaine or worldly honor in estimation and careth not though he doth wrong vnto his neighbours It is enough for him that he come to the ende of his enterprise and obteine his desire but the certentie and assurance that wee haue of the goodnesse power and prouidence of God doeth frame the conscience after such sort that a man loueth rather to suffer hurt then to bee an offence or to doe any other hurt or hinderance vnto his neighbours he will rather reioyce to see his owne taken away from him then to doe wrong to any other after the example of the good seruantes of God of whome the Apostle speaketh Ye suffered with ioy the spoyling of your goods c. Now that the same proccedeth of faith hee sheweth saying Heb. 10. 34. knowing in yourselues howe that yee haue in heauen a better and an enduring substance And by following this righteousnesse we 35 are deliuered from death hee doeth shewe it when hee doeth exhort saying Cast not away therefore your confidence which hath 38 great recompence of rewarde And also when hee alledgeth out of the Prophet that the iust shal liue by faith When wee haue so many faithful witnesses which doe alledge vnto vs that righteousnesse doeth deliuer from death let vs not desire to followe the wicked which prosper as it seemeth by their riches for they shall not endure but let vs followe iustice and equitie and we shall liue eternally not by our merites but because God is true in his promises For to looke for the same goodnesse in true righteousnesse we haue neede of patience And by this meanes wee shal bee partakers of these promises as saith the Apostle For you haue need of patience that after you haue doone the wil of God you may receiue the promise Heb. 10. 36. Wee see heere that the Papistes haue nothing for to build their merites nor free wil vpon for seeing that it commeth of faith it is the gift of God the which maketh in vs both the will and the deed euē of his good pleasure Euen so there is nothing for to establishe Phi. 2. 13. the opinion of those which aske the libertie of the fleshe for righteousnesse worketh not after his fantasie but according too the wil of God the which he doth declare vnto vs by his law which is the rule of perfite righteousnesse 5 The righteousnesse of the vpright shall direct his waye but the wicked shall fall in his owne wickednesse Wee wil take righteousnesse heere as wee did in the former sentence that is to say for a right and sounde conscience This righteousnesse is not founde in the wicked dissemblers and hypocrites in deceiuers and lyars in flatterers and slaunderers in theeues and vsurers but it is proper vnto a righteous man who walketh in integritie suche is declared vnto vs. Psal 15. Likewise Solomon doeth attribute it vnto the vpright and also hee denieth closely that it doeth not apperteine vnto the wicked For to shewe the profite of this righteousnesse hee hath saide heere before that it shall diliuer from death wherevpon followeth that the perfect right and iust Eze. 3. 21. 18. 5. 33. 14. man shall not dye but liue for euer But before that hee attaine the fruite of this life it behoueth the perfect man to bee a Pilgrime in this worlde and to walke in pathes which are not without great difficulties and lets greatly painefull the which man of himself cannot ouerpasse in such wise that oftentimes hee is tempted to forsake his way and to wander vp and downe fieldes and to enter into the brode way which leadeth to destruction He is I say tempted through the straightes that hee meeteth withall the which happen from diuers partes for in this way hee is besieged and assaulted of the Diuell by the worlde and of his owne fleshe not onely weake but also malicious But his righteousnesse his perfect and vpright conscience shal ouercome al these difficulties and shal passe ouer and escape al these stoppes for by the guiding thereof the perfect man shal bee strong in our Lorde Hee shal fight by faith and hope the guides and gouernours of his conscience against the worlde and shall ouercome it For albeit that hee shal be greatly tempted to leaue his way for to followe the wicked which prosper and in this life take their pleasures delightes ease that they may bee partakers yet is hee not carried away by suche temptation but going forwarde in goodnesse hee is pleased and satisfied with the blessing of God as it is saide in the 37. Psalme Also though the worlde doe mocke hate and persecute him yet careth hee not for it nor feareth it but putteth his trust in the Lorde which hath power in heauen in earth he prayeth Lord leade me in thy righteousnesse And trusting to bee heard to obteine his request hee Psal 5. 8. Psa 18 30. Psal 27. 1. saith The way of God is vncorrupt c. The Lorde is my light whome shall I feare The Lorde is the strength of my life of whom shal I bee afraide The Lorde himselfe doeth teache thus too fight and to bee assured saying If the world hate you knowe that it hated mee
is mention Wherein Solomon wel sheweth that there is deceit in the worke of the wicked For though Solomon Psal 10. 6. did not here speake but of temporal death yet were it an argument stronge enough for to shewe that the wicked worketh a deceitfull work For albeit the wicked according as he seeth happen to others knoweth he shal die yet he laboureth to make himself beleeue that he shal neuer die He saith in his heart I shal neuer be mooued nor be in danger And in whatsoeuer he doeth hee laboureth to liue alwayes if he could and when his works do not proceed to his purpose it foloweth wel therin is deceit that he laboureth in vaine His intent is to doe his workes for to liue and he by them runneth vnto death seeketh for that which he would not gladly finde 20 They that are of a froward heart are abhomination vnto the Lorde but they that are vpright in theyr way are his delight Solomon here giueth a reason of the former sentence shewing wherfore they which folow euil doe seeke death and the righteous life They which folow euil are ledde with the frowardnesse of their heartes the which delight in no goodnes but inuent all euil though none occasion be giuen them Now forasmuch as in God lieth al goodnes from whence life commeth to vs and hee is not a Psal 5. 4. God which loueth wickednes it foloweth wel seeing that the wicked are in abhomination to the Lorde who is the authour of lyfe that they must needes goe to death sith they are separated from life they must needs remaine in death the which they doe wel deserue for it cōmeth of their corruptiō purposedmalice that peruerttheir hearts Their feete runne to euil they make hast to shed innocent 2. Cor Phi. 2. 7. blood their thoughts are wicked thoughts desolation and destruction is in their pathes And herewith also it is of maliciousnes so much as lieth in them they spoile al wherupon they wel deserue to finde nothing wherin they may haue succour so must needes perishe As touching the righteous seeing that of themselues they are no better then the most wicked so farre is it of that wee may finde any cause in them for the which they shoulde bee worthie of life that they deserue death aswel as the other yet doe they liue it is not without reason The reasō is not found in them nor in any other creature but in God onely in his grace fauour because it pleaseth him to accept them and delight in them Solomon doeth shewe it verie plainly when he alledgeth nothing for their excellencie and dignitie that they attain life But they that are vpright in their way are his delight Whereto Saint Paule agreeth alledging howe God saith to Moses I wil haue mercie on him to whome Rom. 9. 15 Ephe. 1. 5. Tit. 3. 4. 5. I wil shew mercie And in an other place alledging Who hath predestinate vs to be adopted through Iesus Christe vnto himselfe according to the good pleasure of his wil. But when the bountifulnes and loue of God our Sauiour towarde men appeared not by the works of righteousnes which he had don but according to his mercy he saued vs c. The faithful ought to haue their ioye set in this good wil and pleasure which is so healthful For thou Lorde wilt blesse the righteous and with fauour wilt compasse him as Psal 5. 12. with a shielde But let vs note that it is not without cause that wee haue saide that the reason for the which the righteous doe goe into life is not in them as hath bene alreadie touched concerning the malice of their nature which they haue common with the wicked And herewith albeit that the Scripture giueth them this honour to cal them perfect or vpright in their way as indeede they are seeing that God accepteth them suche because that in their affaires they proceede vprightly in simplicitie and innocencie without dissimulation and hypocrisie without enuie and set malice and without deceit and craft yet are they not so perfect in their manners and kinde of doings but that they feele many imperfections and much to be amended in them if God woulde straightly examine them Surely there is no man iust in the earth that doeth good and sinneth not Therefore what vprightnes soeuer is in vs let vs pray Eccle. 7. 22 Psal 143. 2 Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified 21 Though hand ioyne in hand the wicked shal not goe vnpunished but the seede of the righteous shal escape Because that Solomon hath threatened the wicked which seeke nothing but to doe euil with death and it seemeth well vnto the worldly that if they be accompanied and ioyned with a great multitude of people which haue power authoritie that no hurt can happen vnto them for this cause for to keepe vs from such vaine deceitful confidence Solomon doth shew vs that what bandes and couenants soeuer there are betwene the wicked yet shal they not be safe enough nor mightie for to exempt themselues from death whē he saieth Though hand ioyne in hand c. Albeit that the wicked doe giue their handes one to an other and do conspire together yet can they neuer so wel nor strongly arme and fortifie themselues that they can exempt themselues from hurt and to woorke that they shoulde not goe vnto destruction out of the which they shall neuer arise Before the vniuersal flood the worlde and multitude of the wicked was surely ioyned and except the house and familie of Noe they al agreed together to worke wickednes without remorse of conscience euen with an vnbrideled lust but their agreement saued them not from perishing by the flood of waters Wee alledge Sodome and Gomorrhe with the Cities adioyning The conspiracie of Corath Dathan and Abyram The destruction Gen. 19. Num. 16. 31. Iosu 10. Psal 2. 3. 33. Esai 30 31. of Median The fiue Kinges Iosua the tenth chap likewise diuers others We haue also witnesses that suche bandes leagues are vaine and vnprofitable Woe to the rebellious children saieth the Lorde that take counsel but not at mee and couer with a couering but not by my Spirite that they may laye sinne vpon sinne Againe Woe vnto them that goe downe into Egypt for helpe and staye vppon Horses and trust in Horses and trust in Charets because they are many and in Horsemen because they are verie strong Contrarily though the righteous bee but smal in number and that the worlde doeth not desire their agreement but doe scorne the same reiect and persecute them and that they are esteemed as the dunge and filthinesse of the earth and also that it seemeth they can not escape but must needes goe to destruction yet are they so wel saued and defended so wel holpen and succoured that how violent assaultes
diligent man are precious Solomon doeth exhorte vs by this sentence vnto care and diligence that we shoulde not suffer that to be lost which we possesse but knowing that it is God which giueth vs that that we haue bee it litle or much that we shoulde make great account thereof to preserue the same for to vse when wee haue neede Now for to induce vs theretoo and to turne vs from slouthfulnes he compareth the slouthful vnto an hunter but not in al things For the slouthful Pro. 6. 9. sleepeth and maketh no account to occupie himselfe in labour and trauaile as Solomon hath reprooued him else where contrariwise the hunter is watchful and with great care and diligence hee considereth the meanes whereby hee may come vnto the ende to take some peece of flesh hee pitcheth his toyles and his nets hee trimmeth his pitfals hee goeth and runneth vp and downe according as hee seeth needful to pursue the pray that it may not escape from him But it happeneth that the hunter which is vndiscreete and taketh no heede after he hath taken the veneson knoweth not howe to trimme and dresse it for to preserue it from corruption that hee may make thereof his profit And in this sort it is that Solomon compareth the slouthful vnto the hunter as hee doeth shewe it when he doth say The slouthfull man rosteth not that he tooke in hunting Hee calleth the hunting of the slouthful not that which he hath got by his labour and trauaile for the slouthful refuseth to labour as it is but too much prooued and Solomon hath already shewed it wil shew it heereafter but the hunting of the slouthful are the goods that are come to him by the labour of other the which he possesseth by right of succession or by gifte or by theft polling and briberie Forasmuch as the slouthful wil not occupie himselfe for to get his liuing by honest labour and that hee careth not to busie himselfe about good woorkes hee is often compelled to rauish the goods of his neighbours and albeit that to do the same he watcheth and taketh great paines yet ceaseth not hee to be slouthful for that which hee doeth is done for nothing else but to auoide the labour that God hath appointed to enioye the pleasures of the body with the hurt hinderance of his neighbors Such slouthful are the most dangerous after the outward apparance also after the iudgement of the flesh but their bellies whereof S. Paule speaketh are yet worse for liuing ydlely and slouthfully they doe not only rauishe the temporal goods and doe not onely kil the Rom. 16. 18. Phi. 3. 19. Tit. 1. 10. body but in so much as in them lyeth they pul away the soules from God and giue them to bee deuoured of the Deuil of the which number are the Pope and al his whome a man may wel curse after the example of Iesus Christ Wo be to you ye Scribes Pharisees Mat. 23. 13. hypocrites for yee shut vp the kingdome of heauen before men for neither yee yourselues enter in nor suffer them that woulde to enter therein Al such people shal not roste that they toke on hunting they take no profit of that which they haue gotten by gaine dishonestie for either they spende the same vnprofitably or it is taken from them or else they are compelled to leaue the same without hauing any vse thereof This same is proued and we haue some Luke 12. 20. 15. 13. 16. 23. Ephe. 4. 28. 2. Thess 3. 7. examples thereof Nowe that wee may not bee of the number of such people let vs folowe the counsel of Saint Paule let him that stole steale no more and also so much as wee possibly can folowe his example Thus dooing we shal not loose that which we tooke in hunting for want of rosting but that which wee haue taken we shal keepe it diligently and shal holde it deere and precious as Solomon doth signifie it saying But the riches of the diligent man are precious It seemeth wel vnto the couetous and vsurers which take greate paine to gather treasures in this world that they holde their riches for very precious when they dare not vse their treasures for feare to diminish them and then it seemeth that in thus dooing they keepe and preserue them wel and make no smal account of them But sith God hath created al things that they shoulde bee occupied for the vse of man wee shoulde knowe that then our riches are precious vnto vs when wee make them serue according as God hath ordeined them For so doing we suffer them not to goe to losse but do keepe them togither Wee shoulde esteeme a thing wel kept when it is applyed where it ought to be and that it serueth and profiteth They then that are almose giuers charitable haue their riches precious for they doe wel bestowe it and put it foorth to good profit Giue and Luke 6. 38. 1. Tim. 6. 17. it shal be giuen to you Commande them that are rich in this world that they bee not high minded 28 Lyfe is in the way of righteousnes and in that pathway there is no death Forasmuch as there is none but desireth to liue to flye death except it be for great sorow that he suffereth hee doe desire death not preferring and choosing it before life but for the afflictions that he beareth and except hee were vnpatient and did dispaire to bee exempted from such sorowes in this world he would desire life and abhorre death as indeed he doth for being in his straights he thinketh himself to be in a death more hard thē if his soule were separated frō his body That we may obteine our desires we must know where life is founde without the danger of death Solomon doeth teach vs it when he saith Life is in the way of righteousnes c. When any man hath neede to make a voyage and vnderstandeth that the high way is dangerous for theeues and robbers that watch who come by he wil not take that way if hee may auoide it by any meanes but seketh some path that wil bring him to the place where he would bee and so he liueth and auoideth death whereof he had bene in danger if he had passed by the high way Wee are Pilgrimes Hebr. 13. 14 in this world For wee haue heere no continual dwelling Citie c. In folowing then the Faith of Abraham and of other holie Patriarkes dwelling in this world we shal walke as strangers looking for Hebr. 11. 10 the Citie that hath a sure foundation So doing God wil not be ashamed to be called our God For to accomplishe this voyage and to come to this Citie wee must take good heede from taking the Mat. 7. 13. high way for it leadeth to damnation because it is ful of theeues robbers and filchers which seeke for nothing but our destruction As our lustes the worlde and
wee shal eate the fruite of the same Likewise if wee participate with the trespasses of the wicked weâ— shal as they doe suffer violence c. 3 Hee that keepeth his mouth keepeth his life but hee that openeth his lippes destruction shal be to him There are two principal wayes of keeping the mouth and consequently of keeping the soule and life and both of them are very necessary The one is to keepe sobernesse and temperancie in eating and drinking They which haue no knowledge of GOD doe so iudge for they say Of sober life coÌ„meth long life They iudge so by a naturall light without the Scripture the which besides the saide light doeth lighten vs by admonitions and exhortations by reprehentions and threatenings If we receiue these admonitions and that wee tremble at his threatninges wee shall keepe our soules Esay 5. 11. 22. 12. 56. 10 Luke 21 34. Rom. 13. 13. 1. Pet. 4. 2. 3. not onely for a time in this worlde but also for eternall life The other manner of keepyng the mouth is too bee carefull in following the thirde and fourth commandements of the lawe Thus doeing wee shall keepe our soules for none wyll pursue vs to death but vniustly and so wee shall liue first of all in this worlde so farre as shal be expedient for our spiritual saluation afterwardes hel shal haue no power ouer vs for to swallow vs but the Lorde wil deliuer vs by his great mercy alone and not that wee can deserue it For albeit it is saide that wee keepe our soules yet must wee attribute nothing but vnto the grace and vertue of the holy Ghost which is giuen vnto vs and for this cause that which he doeth in vs is called ours Let vs then confesse that the keeping of the mouth and consequently the keeping of the soule is the gifte of the holy Ghost and let vs not thinke that Dauid doth attribute any thing to himselfe when hee saith I wil take heede to my waies c. Hee doeth shewe it well when hee saith Set a watche O Psal 39. 2 114. 3. Lorde before my mouth and keepe the doore of my lippes Beholde two kindes of keeping our mouthes the which are very harde for man to doe for wee haue bellies that cannot bee filled because they bee vnsatiable as are those of gluttons and drunkardes which eate and drinke tyl they burst and if they haue any thing too thrust into their mouthes they begin alwayes afreshe or els they are delicate desiring daintie meate and sweete drinkes as are gluttons and licorous fellowes that haue none other care but to seeke where good wine is and sweete morsels Nowe the mouthes of such bellies doe serue them to their appetites if they haue any thing to furnishe the same Thus much for the first manner As touching the second it is no lesse hard For in our mouth there is a little member which is the tongue but it is a fire euen a worlde of iniquitie c. The worlde is filled with such tongues whereof Dauid complaineth Iam. 3. 6. Psal 12. 2. 34. 14. Helpe mee O Lorde for there is not one goodly man left c. They talke of vanitie euery one with his neighbour c. It followeth theÌ„ that the number of theÌ„ which keepe their soules is very smal If we desire to be of this nuÌ„ber let vs obey the admonitioÌ„ Keep thy tongue from euil and thy lippes that they speake no guile It is of this kinde of keeping our mouth that Solomon speaketh heere as he himselfe doth giue it to vnderstande setting rashe speaking opening of the lippes against keeping of the mouth and oppression against keeping of the soule saying but he that openeth his lippes c. Heere the lyars periurers false witnesses and suche wicked men doe see what rewarde they are worthy of not only in this life but also after this life For as they which keepe their mouthes doe keepe their soules not onely for a time but also for euer euen so the wicked and the vngodly lippes ought too bee punished in this Leui. 24. 14. Deut. 19. 16 worlde The history also of Susanna doth witnesse it And if in time they come not to repentance let them looke for eternal death For the Lorde wil not holde him giltlesse that taketh his name in vaine The slaunderers shal not inherite the kingdome of God Kinges Princes and Superiours of the earth may learne a lesson whereof they make no account they haue their honour and excellencie 1. Cor. 6. 10. in most high commendations for they can wel tel howe to punishe them greuously which shall speake against them and do easily let passe the iniuries that are spoken and doone against God not doing any punishmente therefore or pay little So doing they shewe thereby that they are puft vp with excessiue pride and with a diuelishe arrogancie for they doe preferre themselues before God and doe iudge themselues more worthie and more excellent then hee but finally God shal finde them out wel enough and shal wel mainteine his honour in punishing them as they deserue euen as they are threatened therewith Diuers greate Lordes haue well prooued and shal feele that GOD resisteth Psal 2. 4. 82. 6. the proude 4 The sluggarde lusteth but his soule hath naught but the soule of the diligent shall haue plentie There are iesters and idle bodies who making no account of giuing themselues vnto good and necessary workes doe giue themselues to followe foolishe and vnprofitable desires and pleasures and yet for to seeme pleasant mery they are not ashamed to pronounce that they woulde not giue their pleasures for a great summe of money Such folke are muche vnprouided and voide of good sense and sounde iâ—dgment when against their conscience and affection they reiect by worde that which God hath created for the vse of men and contrarily doe esteeme and prayse that whiche God hath forbidden in the tenth commandement of his lawe Thou shalt not lust In this manner they doe more esteeme their fantasies which doe nothing profite then the liuing God who giueth vs all thinges aboundantly for to vse For this cause they wel deserue for to bee brought into extreeme and vtter necessitie and to haue nothing wherewith to mainteine themselues in this life but to bee in continual and miserable sorowe al the time that they haue to dwell in this worlde Solomon doth threaten theÌ„ with such misery saying The sluggarde lusteth c. Hee hath already diuers times vsed the like threates It is a thing very infamous and reprochable for to liue in idlenesse as wee doe iudge al naturally For albeit that naturally wee loue wel to doe nothing and that after the fleshe wee Pro. 6. 50. 11 10. 4. 12. 27. thinke theÌ„ happy that haue wherewithal to liue without doing any thing yet if wee haue men seruants or maide seruants or iourney men for to doe our businesse
blessednes which is a rewarde not of merite but of grace and liberal goodnesse Secondarily let vs note that if wee wil vnderstande this sentence of the sayings of Kings and Princes they ought to learne heere that their office is to roote out the wicked and to set good men at rest for we may also expounde the last woorde of this sentence by To obteine peace Mat. 24. 25. Thirdly let vs note that the worde Worde after the Hebrewe phrase doeth signifie a thing and after this signification wee may say that hee shal be destroyed which despiseth the thing that is committed vnto him 14 The instruction of a wise man is as the wel spring of life to turne away from the snares of death As the man which fainteth for want of drinke if hee meete with a fountaine of water and drinke thereof doeth slake his thirst and is so quickened that hee is out of danger to dye by thirst euen so when wee haue Lords and gouernous which do their duetie in politike gouernement when fathers and mothers are carefull of their families as behoueth and when the Pastours of the church doe employe themselues diligently vnto wholesome doctrine then haue wee wise men whose admonitions counselles and corrections if wee receiue then doe wee drinke of the fountaine of liuing water the which wil preserue vs from death and wil quicken vs when by such instructions the holy Ghost woorketh in vs sanctifying and making vs obedient by faith and repentance For without the working of the holie Ghost instruction is dead and is deadly to them to whom it is offered when they doe not willingly receiue it Solomon doeth exhort vs to drinke of this spring and fountaine when hee sayeth The instruction of a wise man c. For to drinke rightly of this fountaine let vs resort thither whither Esay calleth vs saying Al yee that bee a thirst come to the waters Esai 55. 1. Therefore for to receiue well the instruction of the wise and to be refreshed and to auoyde the snares of death wee must come vnto Iesus Christ that hee may make vs partakers of the graces and giftes of his Spirite teaching vs by the doctrine of his Gospel For as wee are corporally nourished with bread wine milke and water euen so ought wee to vnderstande that our soules are susteyned with the doctrine of the Gospel with the holie Ghost and other giftes of Iesus Christ and are so nourished and sustayned therewith that wee shal neuer neede any thing If thou knewest Ioh. 4. 10. 7. 37. the gift of God c. Againe whosoeuer drinketh of this water c. If any man thirst let him come to mee and drinke c. Ouer and besides this let vs note first of al that they which take vpon them to instruct others shoulde bee wise that no man may reprooue or blame them Thou which teachest an other teachest thou not thy selfe And they must be wise not as Turkes and Papists Rom. 2. 21. which thinke themselues verie wise when they are verie diligent to publishe humane doctrines and diuellishe traditions by the which they seduce the heartes of the simple and so doe drawe them to death and doe not quenche the thirst of the people with the spring of life they are not administratours of the waters of this liuely spring but they leade the people to a forsaking of the liuing God which is the fountaine of liuing water but they must folowe the wisedome of Moyses of the Prophetes and Apostles of good iudges and kings which haue ministred this liuely water Secondly let vs note that where there are no wise men there is no spring of life but al are snared in the nettes of death Whereupon wee may vnderstande howe greate the miserie is wherein the Turkes and Papistes are and to consider howe much more miserable are they which haue wise men and do despise them They are more miserable then they of Sodom and Gomorrha Mat. 10. 1â— Thirdly let vs note seeing that the scripture doeth attribute snares vnto death that it is not in our power to deliuer ourselues from death no more then it is in the power of a litle byrde to escape the net when he is entangled therein Let vs not boast ourselues therfore of our free wil as if thereby wee had the power to saue ourselues But when wee drinke of this spring of life that wee taste and digest it let vs knowe that it commeth because that our Lord Iesus 1. Cor. 15. 55 Psal 124. 7. Ephe. 2. Titus 3. Christ hath broken the bandes of death And therefore let vs confesse this grace and say Our soule is escaped as a byrde out of the snare of the fouler c. 15 Good vnderstanding maketh acceptable but the way of the disobedient is hated When Solomon speaketh thus it is not to say that there is any euil vnderstanding but hee so speaketh to distinguishe it from the same that the worlde esteemeth so much the which is but foolishnesse before God and consequently before them which are indued with the spirite of the Lorde This hee doeth also for to make vs to loue it and to induce vs to seeke it seeing that naturally wee loue that which is good Therefore when Solomon saieth Good vnderstanding c. It is asmuch as if hee did say Take heede yee order not your manners after the custome of them which thinke that they haue vnderstanding before the worlde It doeth nothing profite but to puffe vp men and to cause them to dispise their neighbours and often to become angrie enuious But giue yourselues vnto good wisedome and vnderstanding which wil not swel nor contemne other it maketh the man of vnderstanding acceptable vnto his neighbours whome hee by his wisedome doth admonishe and comfort administring vnto them the helpes of saluation Beholde howe good vnderstanding getteth fauour aswel to him that possesseth it as also to the neighbours which are holpen thereby either spiritually or corporally Both of these may bee seene in Ioseph and in Moyses And to the ende that wee shoulde knowe howe wee ought to gouerne vs after good vnderstanding Solomon doeth teache vs rightly wherein it consisteth to wit in faythfulnesse vprightnesse and trueth in gentlenesse easinesse and softnesse Wee may vnderstande this same by the Antithesis when hee saith But the way of the disobedient is hated Against good vnderstanding hee setteth the way of the vnfaythful and against grace or acceptation hee setteth heere sharpenes or hatred Whereupon wee may gather what is ment by good vnderstanding and that they which are indued therewith ought to be acceptable vnto their neighbours seeing that they become tractable and are at their commaundement in what soeuer they can as God willeth Let vs also note that the vnfaithful and disobedient can hardly counterfaite for to bee founde honestmen and in the meane time to worke the destruction of their neighbours And they which haue to doe with them
For there is no man which had not rather loose al his goods then to loose his life But because euery man knoweth not the way how to proceede to saue his neighbours life therefore Solomon doeth teache it vs when he saith A faythful witnesse deliuereth soules And forasmuch as there is none but God only which is true vnlesse hee communicate his trueth by his woorde wee cannot doe this pleasure vnto our neighbours to saue their liues except we be diligent to receiue the woorde to speake after it and to giue ourselues to doe the workes which it teacheth vs. This is the way which wee must holde for to bee a true witnesse But albeit there is but this one way yet may wee shewe ourselues true witnesses in diuers sortes If being called in iudgement for to beare witnesse of the trueth or beeing ordeined iudges wee speake trueth although that vpon our deposition othe or sentence they leade our neighbour to the gallowes and that hee be hanged yet doe we not cease to be true witnesses and to deliuer soules For when Solomon speaketh of the deliuerance of soules hee meaneth the innocent who are wrongfully troubled are in danger of their liues except that God rayse them vp true witnesses And also when wee witnesse or speake truth against the wicked for to sende him to death though wee saue not his life yet doe wee not cease to bee a true witnesse and to saueliues For in purchasing the punishement of the wicked wee are cause that diuers doe liue in peace and rest and thus doe we preserue and saue liues the which is a very acceptable thing before God who wil haue the Magistrate Deut. 17. 6. Rom. 13. 3. 1. Tim. 2. 2. to punish the malefactor vppon the othe of twoo or three witnesses that the euil being purged wee might liue in peace Now if the Lorde be careful of such corporal and temporal sauing and preseruing let vs vnderstande that by a farre stronger reason hee taketh care for the spiritual and eternal sauing of liues as hee hath alwayes shewed when hee hath raysed vp true men which haue giuen themselues to shewe the way of truth vnto his people as were Noe Abraham Loth Moyses Iosua the Iudges the holy kings and Prophetes And not content heerewith hee hath sent his owne Sonne who not onely was a true and faythful witnes for to preach deliuerance as a minister and seruant but by himself hath made the purgation of our sinnes sheadding his most precious blood for the eternal redemption of our soules And if the deliuerance of our Heb. 1. 3. 9. 12. Rom. 8. 32. soules be so precious before God that he hath not spared his owne Sonne it foloweth therefore that we must be careful thereof before al other things otherwise we are great contemners of God and renoūce to be saued redeemed by Iesus Christ the which is to do him greate iniurie and consequently to put our soules in bondage with the Deuil for to loose them and not to deliuer and saue them Nowe for to be careful of our deliuerance we must as Iesus Christ hath sent vs his Apostles and disciples for to be true witnesses vnto vs and asmuch as lay in their ministerie haue deliuered vs from death and damnation euen so stil nowe wee shoulde demande of him such Pastours and ministers which wil bee true witnesses who wil declare nothing vnto vs but the pure woorde of God to the which if wee cleaue by fayth and repentance they shal deliuer our soules But if in steede heereof wee haue itching eares let vs looke 2. Tim. 4. 3. for bondage and destruction as Solomon doeth signifie when hee saith But a deceiuer speaketh lyes Forasmuch as he setteth the deceiuer against a true witnesse and lyes against deliuerance hee teacheth vs that false witnesses seeke nothing else but to holde their neighbours captiue and to destroy them folowing therein their father the Deuil who from the beginning hath beene a lyer and a murtherer But as they are the most profitable witnesses which Iohn 8. 44. preach vnto vs Iesus Christ euen so the most exquisite deceiuers are they which vnder the shadowe of religion doe set foorth mens traditions and doctrines of Deuils vaine speculations and subtill questions For such so much as they can doe shut vp the kingdome of heauen from men and doe deliuer them vnto the Deuil And the other deceiuers doe bring hurt either vnto our goods or to our name or to this present life the which is but a small damage in comparison of the losse of our soules Neuerthelesse the worlde is so much giuen vnto temporal riches and maketh so great account of his good name and loueth this life so wel that he careth nothing for his saluation and feareth more the deceiuers which bring temporall hurte then those which destroy them for euer yea hee is so blinde that he honoreth them 26 In the feare of the Lorde is an assured strength and his children shall haue hope It is a great comfort for vs when we thinke that our neighboures are so wel affectionate towardes vs that we may trust them that they wil not labour to doe vs any hurte but shewe vs al fauour pleasure and gentlenes Nowe forasmuch as al men are lyers and their helpe vayne and that there is none but God onely true and that hope onely in him confoundeth not in as much as hee neuer fayleth to graunt as he requireth wee must therefore conclude that they which trust in him shal not loose their hope If we may once knowe his good affection towardes vs and so trust in him assuring ourselues that he would vs nothing but good we should be therby a greate deale more be comforted then with all the good opinions wee can conceiue of men For let the man bee neuer so wise or good yet is hee vnconstant and mutable but God is faythfull Num. 23. 19. Esay 55. 8. 9 10. 11. and changeth not his mynde But to the ende that we conceiue not a vayne consolation falsely beleeuing that we haue a strong hope in God when we haue but a light opinion of his promises and yet wil giue ourselues licence to doe after our owne fantasie and are bold to folow our good intentes or to liue in al dissolutenes after the affection of our corrupt nature the which demandeth nothing but libertie of the fleshe to the ende I say that wee conceiue not this vayne consolation Solomon doeth teach vs where wee shall finde strong hope when he saith In the feare of the Lord is an assured strength If then we wil be assured that God wil not destroy vs but assist vs and prouide for vs al thinges necessarie both for our soule and bodie and will not forsake vs til he hath placed vs in his heauenly kingdome we must then haue the feare of the Lord as the good olde fathers fearing God stayed themselues vppon him Heb. 11. 4.
for so farre is it of that by such troubles the number shoulde increase that rather it doeth decay and the Princes come to destruction as experience sheweth Also it is lawful for them to seeke honour and to mainteine their honour for the 3. Sam. 15. 16. 1. Kings 12. Dan. 4. 26. 5. 1. profit and sauegarde of the people and to holde them vnder feare least they shoulde fal away and reuolte And for to doe it rightly let them diligently take heede from seeking honor as did Absalom and as did Roboam Nabuchadnezer and Balthazer 29 He that is slowe to wrath is of great wisedome but he◠that is of an hastie minde exalteth follie There are diuers in the worlde which wil count a man to bee a foole and an asse and to haue no heart when as they say he dares not looke a man in the face for to bee angrie immediatly and is not readie for to bee sodenly reuenged vppon him that hath done him wrong Wherein they shewe that they knowe not God nor his wayes or else do iudge God to be but a foole an Asse for from the beginning of the worlde hee hath beene outraged by man euen in such wise as hee hath deserued that God shoulde roote him out but hee hath shewed himselfe to bee slowe to anger and not onely then but also in al ages for hee hath not punished men so soone as they haue prouoked him to wrath against them by their transgressions rebellions but hath shewed himselfe to be patient gentle pitiful and merciful looking calling mē vnto repentance The Lorde The Lorde strong merciful and gracious slowe to anger and abundant in goodnesse and trueth c. The Lord is ful of Exo. 34. 6. Psal 103. 8. Esay 55. 7. Rom. 2. 4. compassion and mercy slowe to anger and of great kindnesse They which knowe the Lorde to bee such wil not count him a foole and an asse but wise prudent and discrete and they also would esteeme them to bee of great wisedome which followe the wayes of their Creator as Solomon doth heere when hee saith Hee that is slow to wrath is of great wisedome It is not without cause that he calleth this wisedome great for first of al it is giuen of God whose gifts we must not count of smal price litle worth and contemptible for there commeth nothing from him but is of great value and excellent and ought to bee esteemed highly Secondly wee haue the lustes of our fleshe which belong naturally vnto vs by the corruption that is in vs ane for this cause are very hard to bee tamed and therefore the wisdome requireth to be great which may ouercome them and keepe them vnder subiection otherwise we should burne with impatiencie and shoulde bee kindeled with anger and wrath and shoulde be violently caried with a desire of soden reuengement vpon those which do vs wrong or which are too good in our opinion as Cain was against Abel the Pharises against our Lord Iesus Christ the carelesse and dissolute against them which seeke nothing but their saluation Now not to be like vnto suche furious felowes Mat. 5. 44. Ephe. 4. 2. Col. 3. 12. let vs obey our Lorde who saith Loue your enimies and S. Paule Thus doing wee shal giue true signes that wee are slowe to wrath and that wee are of great wisedome not that it is lawful to desire to bee praised for our wisedome but that thereby wee shoulde giue example of gentlenesse meekenesse softnesse clemencie vnto our neighbours and shoulde giue them cause to praise GOD who maketh his giftes and graces to shine in vs. And yet let vs take heede from esteeming our wisedome to bee great as though there coulde be added but let vs knowe as the trueth is that wee greatly erre and haue great neede that God shoulde mainteine vs in wisedome and encrease the same in vs otherwise wee shoulde soone bee destitute thereof and should become amased and furious and in steede to shewe foorth great wisedome wee shoulde vtter and set foorth openly folly as though it were some great vertue for which it were laweful too seeke honour and glory Solomon doth signifie it saying But hee that is of an hastie minde exalteth folly as do now these madde and bransicke men which rise vp without any cause against the seruants of God They are not ashamed to haue their folly seene They are like Lions or Wolues roaring after the poore sheepe and yet woulde haue men beleeue that they haue a good cause and doe vertuously not to suffer themselues to bee gouerned after their appetite which seeke nothing but their saluation Heerein they so exalt folly that wee are compelled to see it except wee wil close our eies as doe their fauourers and nourishers which mainteine suche mad men in their wicked and malicious folly Besides this let vs note that if our wisedome bee required to bee shewed and not to bee marked with folly let vs be slowe to wrath and to be angrie with them which doe vs wrong without cause muche lesse shoulde wee sodenly despite and murmure against our good God when he doth correct vs but let vs patiently beare the crosse he layeth vppon vs seeing hee maketh vs beare no more then we haue worthily deserued moreouer that by this chastisemēt he seeketh not our hurt as doe men but our profites and saluation for by this he calleth vs vnto repentance 30 A sounde heart is the life of the fleshe but enuie is the rotting of the bones Man at the beginning was made to liue and not to die for first God saide Let vs make man like vnto our image c. And the Gene. 1. 26. 2. 7. Lorde God made man of the dust of the earth and breathed in his face the breath of life and the man was a liuing soule Heereof was the tree of life as a Sacrament And not onely hee created him for to liue but also to bee in felicitie and ioy as appeareth by that which is saide The Lorde also planted a garden in Eden c. Againe Afterwardes the Lorde saide It is not good that man should Gene. 38. 1◠liue alone c. And also this present life is not counted a life but a very bitter troublesome death except we liue with ioy gladnesse Now as we haue been created for to liue euen so doe we desire the same naturally and woulde not die but if followe the corruption of our nature wee cannot obteine our desire but must die Wee see how God giueth iudgement and sentence of death against Gene. 6. 7. 1◠al fleshe because that malice was great vpon the earth They which perished by the same sentēce receiuing the iudgemēt of eternal fire haue beene set foorth for an example to those which shal liue without reuerence and feare of God wallowing and delighting in this 2. Pet. 2. ◠Luke 7. corruption And therefore Solomon desiring vs to
guideth his mouth wisely and addeth doctrine to his lippes For want of hauing wisedome surely printed in our heartes we are naturally inclined to speake at aduenture neither doe wee make any account to take heede for to speake well For this cause if wee bee reprooued for speaking euill and that wee can not deny it wee excuse ourselues to haue spoken it without thinking to speake it This excuse shoulde be true if wee did adde this woord well saying that we haue spoken euil without wel thinking of that which we shoulde haue sayde We cannot speake without thinking for first of al if we speake ioyfully it is because we delight therein and that our heart taketh pleasure so to doe And if wee speake angerly or sorowfully it is because that we are troubled in our heartes for the matter whereof we speake Secondly wee must not belye the infallible trueth the which sayth that from the abundance of Mat. 12. 34. the hearte the mouth speaketh Solomon hath wel shewed vs that some doe speake at aduenture and euil also through want of wisedome Pro. 10. 8. 13. 14. 20. 21. 15. 2. because he hath attributed it to the same Hee doeth shew vs the same nowe also when he saith The heart of the wise guideth his mouth wisely c. Hee sayth not simply and onely the heart but he addeth of the wise for the heart alone of it selfe is nothing woorth whervpon foloweth that it can do nothing that is ought woorth It must be reformed by wisdome for to guyde our mouthes well and prudently If then wee bee voyde of wisedome wee cannot speake as we ought but where wisedome is there shal bee a good woorde as Solomon doeth declare the same when hee addeth And addeth doctrine to his lips That is to say that the hart of the wise doth teach his lips how they ought to be opened for to speake wel or that the hearte of the wise by his lippes teacheth other and giueth them doctrine These twoo senses are diuers but they agree wel together for a wise man also doeth them both and the second is not without the first 24 Fayre woordes are as an honie combe sweetenes to the soule and health to the bones The fleshe reioyceth and is pleased when a man is praysed and flattered it alloweth well of the woordes that are vttered as hee thinketh none coulde speake better to him nor vtter any thing which should please him more but howe long soeuer it be they which listen and giue their eares vnto such prayses and flatteringes shall feele that insteede they thought to eate honie they haue eatengal and that in steede of drinking some sweete liquor they haue drunken vinegre and insteede of hauing health they haue beene taken with death As Adam and Eue which beleeued the serpent as Roboam which beleeued his yong counsellers and as the children of Israel which cleaued vnto the false Prophets which preached to them peace when the Prophets of God did foretel them the greate miseries and calamities that were at hand Solomon also doeth Pro. 5. 3. 4. giue it vs to vnderstand The Papistes also shall feele what the woordes and preaching of their Friers are I haue sayde expresly that the fleshe and sensualitie doeth wel allowe of flattering words and not that they are so indeed Solomon doeth well shewe it when he doth giue vnto fayre woordes three titles which agree with the woordes of God The first is that they are likened vnto the honie combe the second that they are sweete vnto the soule the thirde that they are health vnto the bones For that which is proper vnto the woorde of the Lorde cannot agree with the woordes which come both from the diuel the flesh and it were a great blasphemy to attribut vnto them such fayrenes Nowe that these titles belong vnto the woordes of God the Scripture doeth shewe vs. The lawe Psa 19. 7. 119. 103. Pro. 4. 20. 21 22. of the Lord is perfit conuerting the soule c. Howe sweete are thy promises vnto my mouth yea more then hony vnto my mouth Wee will not then say with the worldlinges O howe wel is that spoken when men talke of matters pleasant to the flesh albeit that the woordes seeme to be of God and spoken of deuotion True it is that the gracious and gentle woordes of freendes are very fayre and are profitable as well to the soule as to the bodie when by them we proceede as God teacheth vs by his woorde and not when some haue respect onely to please men and to winne their fauour and good will 25 There is a way that seemeth right vnto man but the yssue thereof are the waies of death As it is not without cause nor vnprofitable that Solomon repeateth the sentence woorde for woorde that hee set in the fourteenth chapter and twelfth verse Euen so ought wee to bee carefull to meditate the same and therein to beholde our corrupt nature which followeth his fantasie and good intent turning away from the path that GOD teacheth vs by his woorde also to beholde therein our destruction that wee may labour to auoyde it 26 The person that trauelleth trauelleth for himselfe for his mouth craueth it of him There is none except he be impudent or blockish which doth deny that wee must beare the yoke of the Lorde willingly yet do we al naturally deny it not by woord but indeede For God hath layde payne labour and trauell vppon our backes and yet wee loue rest ydlenes slouthfulnes as wee are conuinced by our conscience and the rich worldlinges doe shew it when they liue after the pleasure of their fleshe making themselues beleeue that it is laweful for them to take their ease delightes and pleasures without applying themselues too some honest and profitable vocation for because that they haue abundance of goods for to liue without doing ought they would thinke it too vile and bace a thing for their maistership and worship to set hande to woorke or to giue themselues to some vocation wherin they might get some mony or serue their neighbours Al that serue and are hired either for a yeere or from day to day and doe not their worke so carefully and faithfully in the absence of their Maisters as in their presence either bee it in presence or in absence doe make no account to doe their worke wel do also shewe it And albeit that diuers euen of those which are not taught in the worde of God bee very earnest and stoute at their worke yet is it not to say that they worke willingly but it is because they loue themselues and desire to gaine something for their profit Solomon doeth signifie it saying The person or soule that trauaileth c. Or that most commonly they feare to haue nothing put in their mouthes and to eate The reason that Solomon giueth doeth shewe it when hee sayeth for his mouth craueth it He sheweth that it commeth not of
diligent are onely vpon plenteousnes but he that is hastie commeth verily to pouertie We are al slouthful by nature as we ourselues wel perceiue yet neuerthelesse we thinke that we are woorthie to haue muche substance but we iudge in the meane while that there is none but the diligent that ought to haue plentie of goods wherein wee shoulde iudge aright if we vnderstood who they were that are diligent for Pro. 10. 3. 4. 5. 11. 25. 12. 11. 13. 4. 23. 25. 14. 4. 23. 20. 13. we wil consent to that which Solomon hath spoken heretofore and to that which he saith presently That the thoughts of the diligent are onely vpon plenteousnes c. He speaketh but of thoughts but he sheweth therwithal that they are not vaine and light thoughts which are without effect for he saieth Of the diligent that is to say of him which thinketh not to couet onely as the slouthfull doe but thinketh in imploying himselfe carefully to his busines to the ende it may be dispatched duely and may profite and yeeld him suche abundaunce that hee may be farre from pouertie and neede which if wee wil be free from wee ought not to proceede in our affaires rashly and without consideration for there is only plenteousnesse where the diligent thinketh wel without rashenesse as the hastie doe which boyle with inordinate desire and neuer obtaine their wishes soone enough as they thinke nor such plenteousnes as they woulde haue and because they proceede in their enterprises without good consideration in steede of hauing plentie with the diligent they run into pouerty As Solomō addeth But he that is hastie commeth verily to pouertie Hee is not content to affirme simply this same but because he speaketh against the sense of many for we neuer are soone enough come to our desires he striueth to confirme his saying by this word verily or onely He hath alreadie saide the same Then although there were none other fault but that he which is hastie proceedeth rashly and without aduise hee deserueth wel to be poore and needie but there are Pro. 20. 21. other foule faults One is that he mistrusteth of the bountie prouidence of God Cōtrariwise he which beleeueth is not hastie The other is that willing to enrich himselfe he falleth into temptation and many foolish desires which plundge men in perdition c. Wee Esa 28. 16. 1. Tim. 6. 9. 10. see likewise by this Scripture that it is not lawful to couet plenteousnes although of it selfe it be good and that a man which thinketh diligently vpon his businesse may lawfully possesse it not setting his heart thereupon A man therefore being readie to thinke vpon his businesse and diligent to doe it may possesse the plentie which proceedeth therof with a sure sound cōscience and in the Psal 62. 11. Luk. 12. 15 Mat. 6. 19. 1. Tim. 6. 7. 17. Hebr. 3. 5. 6. meane while shal take heede of couetousnes And to do this wel he shal folow that which is saide in diuers places 6 To hoard vp riches with a deceitful tongue is vanitie tossed too and fro of them that seeke death Wee doe al naturally feare pouertie and flye from it as much as is possible for vs for we see that the poore endure many miseries and are despised and forsaken of the world yea hated of their owne borne brethren As Solomon hath saide if one arise against Pro. 19. 7. them it seemeth that they ought to be incontinently quailed for they haue neither power nor succour but languish in this world insomuche that it seemeth they are continually in death Contrariwise naturally we loue riches seeking for thē hoarding it vp as much as is possible for we persuade ourselues that when we haue heaped store of worldly goods in golde and siluer in houses and other heritages wee shal not bee subiect to themiseries of this present life we shal get many friendes which wil fauour vs honour vs and present vs with al pleasure and seruice And as it seemeth wee shal be in suche prosperitie that wee shal not thinke to dye although we knowe and confesse that wee must needes dye But to attaine to their riches men imagine fraudes cousonages vsuries theftes and wicked dealinges and to practise it and atchiue it they lye sweare and forsweare they curse and banne they renounce God and giue themselues to the Deuil The most parte of Merchantes and Artificers knowe this same And if one rebuke them for suche wickednesse straight way they answere That they should bee otherwise fooles and shoulde sel nothing And in case fathers deale thus wickedly they wil that their children resemble them or be rather woorse for at twelue or thirteene yeeres of age they set them to keepe shoppes and teache them their craftes or rather deceites by the which they obtaine vniustly the substance of the buyers And in this maner they thinke to establish their state wel and to be perpetuated either in themselues or in their children successours they thinke stil to launche forwardes and make themselues strong enough to shun death but in steed of exalting themselues they perish miserably and go to Death Solomon speaketh it plainly when he saieth To hoard vp riches with a deceitful tongue is vanitie tossed too and fro of them that seeke death Wherein wee see that that which the wicked feare happeneth vnto them Moreouer we are admonished not to bee careful to heape vp muche goods in this worlde seeing it is but vanitie and perdition 7 The Rapines of the wicked shal destroye them for they haue refused to doe iustice Because it is seene that the wicked which take and rauishe al they can get either by deceite and guile or by violence and oppression or by receite of giftes and brybes or other meanes vnlawful doe prosper in the viewe of the world and haue credite and authoritie and that it seemeth that they be of long endurance and liue at their ease for this cause many snatch vp goods where they can find them and for the most parte vniustly Of whome the principal and captaines are the iudges and gouernours of the earth which deale by respect of persons and loue and take brybes and giftes too doe wrong to him that hath good right And although the Scriptures often complaine of such pillers and raueners and threatneth them destruction as hath beene alleadged heretofore and also their consciences reprooue and reprehend them and they themselues condemne them which are petie theeues in respect of them and that they ought to vnderstande that as they condemne the petie theeues to death so they themselues are woorthie of ruine and destruction Neuerthelesse they thinke that to take on all handes and on al sides is the best way for to make themselues great and mightie and haue a lasting house and as it were perpetuall But because they cannot vse such trade but by renouncing all equitie and right and doing wrong and
be resolute assured that if we walke according as God hath commanded vs by his word that he wil sooner send his Angels then he wil suffer vs to fal or to perish without remedy The faithful endure many Psal 91. 11 afflictions yea to the losse of life by the violēce crueltie of Lions infidels and idolaters but they perish not for their persecutors haue no power ouer the soule Whē therfore it is needful to do our endeuour wee tempt not God if in folowing his ordinance we despise feare not the temporal dangers which are offered for to tēpt God is when without his word we assay extraordinarie matters put ourselues in euident perils Iesus Christ sheweth vs both twoo first when he did not cast himself down headlong as the deuil tēpted him to doe Secondly when he feared not to ascend into Ierusalem Mat. 4. 5. 20. 17. Act. 1. 4. knowing that he should be deliuered into the hāds of the Scribes Pharisees to be put to death The Apostles went not out of Ierusalem because they were so commanded But when they were filled with the holie Ghost they went from Ierusalem throughout al the world not fearing any Lions for they are commanded so Beholde Act. 1. 8. Dan. 6. 16. Daniel feared to disobey God the Lions did him no harme at al. If therfore it be needful to expose ourselues to dāgers according to the word of the Lord let vs not feare Lions let vs not say The Lion is without c. But let vs assure ourselues of the promise that God maketh to the faithful Thou shalt go vpon the Lion Adder the young Lyon and the dragon shalt thou treade vnder thy feete Psal 91. 13. Note we moreouer that the slouthful are are not onely they which do nothing but also they which for feare of dangers perfourme not their duetie although they apply themselues to other works which seeme to be excellent As amongest the rest they which couer themselues Iohn 3. 2. with Nicodemus deede who came by night to Iesus Christ Monkes and Friers persuade themselues that they labor wel in their diuine seruice but they are not only slouthful but also theeues robbers and murtherers whereby they deserue wel to haue pouertie and to be hanged and executed in hel 14 The mouth of strange women is as a deepe pit he whom the Lord is angrie withal falleth therein Wee haue bene amply admonished to keepe ourselues from whoredome and the dangers haue beene shewed vs wherein they Pro. 2. 16. 5. 3. 7. 5. fal that are whoremongers and whores Neuerthelesse Solomon contenteth not himselfe neither seeing whoredome is so common a thing we cannot haue too many aduertisementes as wel to turne the heartes of them that wil be taught as to make the incorrectible more guiltie and inexcusable Therefore to shewe vs what daunger it is to consent to whoremongers and whores hee compareth the mouth that is to say the speech pleasant talke flatteries and enticements of strange women that is to say of whores to a deepe pit Wherein he signifieth that as a beast which is hunted if hee fal into the pit which is prepared for him can neuer get out againe because the pit is very deepe but must therelye and perish Euen so they which leade their eare to consent to whooredome goe to perdition and principally if God by his iust anger chace or hunt them thither as Solomon signifieth wel saying Hee whome the Lorde is angry withal falleth therein Which is to say that God being angry with any one for his sinnes maketh him to fal into whoredome to the end to punish him the more rigourously so he punisheth sinnes by other sinnes As also Saint Paule sheweth well Rom. 1. 14 Let vs learne therefore when whooredomes are rife that the Lorde is angry and that he is greatly offended for their misdeedes to the ende we may be careful to keepe ourselues from committing any iniquities for feare least the Lorde giue vs ouer to whoredome and we deserue horrible punishment Let vs take heede we flee from pompe and delight brauerie and pride ease ydlenes gluttonie drunkennes For such sinnes the Lord was angry against Sodome Gen. 19. 24 Exe. 16. 49. 15. and Gomorra and gaue them ouer to whoredome yea to filthines and abhominable infamie quite against nature and finally destroied them vtterly 15 Foolishnesse is in the heart of a childe but the rodde of correction wil driue it away from him Solomon hath tolde fathers and mothers that if they loue their children wel they should not spare the rodde And it is not without Pro. 13. 24. cause that hee hath made suche mention for it is verie necessarie for children to bee chastized otherwise they are lost for euer Seeing that as Solomon saieth Foolishnesse is bounde in the heart of a childe Which is to say that naturally children are so corrupt that they haue al their affections set on malice and wickednesse on disobedience and rebellion on dissolutions and insolencies on derision and despising of God of his worde and of al religion Dauid confesseth as muche of himselfe wherupon foloweth ruine and perdition as hath bene seene And because Solomon knewe wel that fathers and mothers did not desire that their children shoulde goe to destruction but rather that they were preserued therefore hee teacheth them howe they shal vnbinde this follie from the heart when hee saith But the rodde of correction wil driue it away from him Although the Psal 51. 7. Pro. 1. 24. rodde wherewith one beateth children be verie profitable and verie necessarie to bring them in awe and bridle them from many dissolute and loose deedes yet neuerthelesse the best correction to vnlose the follie from the heart to driue it away from the childe is by the worde of the Lord to exhort him to shewe him the way and to threaten him Saint Paule sheweth it wel Magistrates are here aduertised of their duetie and also we are al aduertised to mortifie Ephe. 6. 4. Col. 3. 21. our fleshe and to repent 15 Who so doeth the poore man woong to encrease his owne riches and giueth to the riche hee certainly goeth to pouertie We feare naturally pouertie which to eschue we striue to heape goods vpon goods Which thing is verie hard to do except by robbing others and principally the poore who haue no power to defende themselues and by seeking by giftes and presentes to obtaine the fauour of the riche And therefore the custome and vse of them which wil waxe riche is to worke oppression and violence to the poore and giue to the riche But they deceiue themselues for as Solomon saieth Who so doeth the poore man wrong c. he certeinly goeth to pouertie For that which hee rauisheth and taketh away from the poore man can be of no great value but in regarde that the litle which the iust man possesseth is
spende so much tyme in drinking and drinke so excessiuely they finde it very sweete and thinke that nothing is better then to drinke wel They perswade themselues that in this manner they keepe themselues wel in this life and to liue long there is nothing else to bee done but to bee merie and so they thinke not on the ende vnlesse they perswade with themselues that if they haue liued at their ease to day they shal be to morrow better so that one may put them in the number of those which say Come I wil bring wine and wee wil fill ourselues with Esa 56. 12. strong drinke and to morowe shal bee as this day and much more abundant Heerein they are farre deceiued for although the wine goe downe pleasantly and that they finde it of a good taste yet neuerthelesse when they vse it not soberly it is mortal poyson as Solomon pronounceth it saying 32 In the ende thereof it will bite like a serpent and hurte like a Cockatrice Hee vseth heere twoo similitudes to signifie one thing And it is to affirme the danger which is in wine when one is giuē too much theretoo And so he imployeth himselfe to restraine vs from drunkennesse and seeketh to perswade vs that as the byting of a serpent and hurte of a Cockatrice are venemous and mortal euen so drunkardes by too much drinking poyson themselues and kill themselues yea more mortally then if they were so hurte with the Cockatrice for such hurting toucheth but the body but the olde serpent and that greate Dragon which is the Diuell stingeth the soules of drunkardes alluring them by disordinate affection to vse wine excessiuely and so obaying the Diuel they are depriued of the kingdome of God and by consequence goe to 1. Cor. 6. 10 death euerlasting And so let vs knowe that Solomon according to the maner of the scripture by corporal similitudes sheweth vs in what danger the soules of them are which giue themselues to drunkennesse Not that drinke which is a good creature of God and verie necessarie bringeth with it damage to the soule but that by disordinate concupiscence man is hurt and bitten Afterwards whē concupiscence hath conceiued shee bringeth forth sinne and sinne being perfourmed engendreth death 33 Thine eyes shal looke vpon strange women thine heart shal speake leude thinges He continueth here the matter which he began with of drunkardes and so wil doe til he come to the ende of this Chapter And in continuing hee sheweth that of drunkennesse ensueth whoredome and other mischiefes Whoredome is noted when he saieth Thine eyes shal looke vpon strange women So that by such loking one commeth to soile and pollute himselfe as is seene by common experience and we haue many examples thereof as of the children of God of Sichem of Iuda Thamer of the wife of Iosephes maister and of Dauid and Bethsabee And though the effect folow not yet such lookes are notwithstanding vnchast and it is whoredome The other mischiefes that folowe dronkennesse are marked when he saith And thine heart shal speake lewde thinges He attributeth pronunciation to the heart because of the abundance of the mischieuous and wicked infection of the same the mouth speaketh Gen. 6. 2. 34. 1. 2. 38. 15. 39 7. 2. Sam. 11. 2. Mat. 5. 28. thinges infected and filthie wicked and vniust and the other members are forced to doe thinges contrarie to al honestie and religion iustice and righteousnesse Then seeing it is a verie dangerous thing to giue ones selfe to whoredome and other mischiefes which proceede of drunkennesse It foloweth wel that drunkennesse is verie perillous as alreadie hath bene seene and yet Solomon setteth before vs some danger saying 34 And thou shalt be as hee that sleepeth in the heart of the sea and as he which sleepeth in the toppe of the Mast To shew the great danger wherin drunkards put themselues hee compareth them to those which haue no regarde to the perils of the sea nor thinke on them And although they be in the heatt or midst of the sea verie farre from the shore and likewise in the highest part of the ship as in the toppe of the Mast exposed to the windes yet neuerthelesse through the litle care that they haue they let themselues fal a sleepe and so the tempest rising and raging hurleth them downe easily without al remedie So they which perseuer and fal a sleepe in dronkennesse fal and perishe not in the depth of the sea but in the gulphe of hel for they are depriued of the kingdom of God And in tarying til suche destruction happen them they are tossed with many mischiefes to the which they haue no regarde as they ought and thinke not that thee doe betide them for their drunkennesse so dul and blockish they are made by ouermuch drinke Whereto they are so much addicted that what euil soeuer they indure yet they purpose no way to absteine but rather to perseuer in excessiue drinking Solomon setteth foorth suche blockishnesse and lewde affection when he saith 35 Then shalt thou say They haue stricken me but I was not sicke They haue beaten mee and I haue not felte it when I shal awake I wil put my selfe forth and seeke it stil Although we adde heere Then shalt thou say To declare that it is a drunkardes talke to say They haue striken mee c. Yet neuerthelesse Solomon expoundeth to vs heere rather the disposition and affection of drunkardes then these wordes They are so transposed by the wine that they fal asleepe so soundly and so deepely that although one thumpe them tosse them and torment them with great blowrs or though they fal from high yet they haue no hurt thereby nor feele nothing They are so giuen to drinke excessiuely that although they perceiue well that the wine hath done them hurte yet neuertheles as soone as they are againe awake they goe to seeke out good drinke and to drinke agayne And feeling themselues yl at ease with the wine which they haue drunke the day before to heale themselues they say that they must haue a heare of the same dogge which bit them In this we may see that drunkards are lesse sensible then brute beaste for although they sleepe yet one can come neuer so little neere them but they perceiue him then much more will they feele him that toucheth them any way One may see also that they are lesse reasonable for beastes wil neyther touch Ose 4. 11. Esai 5. 11 Luk. 21. 34 Rom. 13. 13 Ephe. 5. 18 1. Thes 5. 6 meate nor drinke which they perceiue to be hurtful for them But whoordome wine and must take away their heartes Such drunkardes are wel woorthie of curses And so it is not without cause that we haue many admonitions by the which we are taught to folowe sobrietie and flye gluttonie and drunkennesse The xxiiii Chapter 1 BE not thou enuious against euel men neither desire to be with
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
imagine that there may bee found in all the world a man that is faythfull of himselfe but let vs confesse that it hath pleased God of his meere mercie eternally to electe whome hee would whome also afterwardes hee Ephe. 1. would call by his worde that hee might bring them to righteousnesse and innocencie of lyfe in Iesus Christ And therefore if the faythfull man doe abounde in blessinges that is to say if GOD doe endowe him with his graces and giftes if hee giue vnto him abundaunce of wealth if he giue him rest and peace if he place him in glory and in honour amongst his neighbours to be shorte if althings come to passe as he woulde haue it and that hee wanteth nothing and that which is much more worth if God giue him witnesse by his spirite that hee is of the number of his children and inheritours of those number to whome Iesus Christ wil say Come ye blessed children of my father Mat. 25. 34. possesse the kingdome which was prepared for you from the beginning of the world yet this is not to say that he doth deserue by his faythfulnesse But as he is faythful by grace euen so by grace doth he abounde in blessings for also God should haue no neede to promise vs blessings if we coulde deserue them Now forasmuch as there is none of vs but woulde gladly enioy the foresaide blessings let vs therefore vnderstande that Solomon promising them vnto the faythful true vpright and perfect man doeth labour to bring vs to abhorre lying falshoode vnfaithfulnesse deceites and wicked trades and doeth exhorte vs vnto faithfulnesse trueth integritie and vprightnesse for to walke honestly with our neighbours as we ought to doe without labouring to bee riche to their hurte and hinderance Otherwise in steede of obtayning the former blessings and promises in the lawe the curses shal fal vpon vs as Solomon Deut. 28. doeth wel signifie briefly saying And hee that maketh hast to bee riche c. Hee saieth not which is riche for albeeit that for the greatest parte the riche are cursed and depriued of the kingdom of God because they trust in their riches and are not stayed vppon the prouidence of the Lorde and because they fil themselues and haue their comforte and care nothing at all for the affliction of the poore and passe not to feede the hungry soule and also because they rise vp and waxe proude despysing the little ones and so much as they can doe treade them vnder feete and that worst is not caring for God nor his woorde but blaspheming his holy name and by their violences and oppressions cause him to be blasphemed yee the riches are the good creatures of God and the riche men that vse them wel are blessed of God as Abraham Isaack Iacob Iob and the good kings of the people of God But hee saieth that maketh hast which is transported by his vnbrydeled concupiscences and affections and burneth with couetousnes runneth about in such wise that he careth not what he doeth be it good or euil be it wrōg or right prouided that hee can soone bee riche Such a man wil hold neither fayth nor trueth and therefore hee shal not abounde in blessings but forasmuch as hee serueth strange Gods setting his hearte vpon riches and turning his hearte from God and that againstloue hee proceedeth against his neighbours by vnlawefull meanes to enriche himselfe and to make them poore hee shal bee accursed as Solomon doeth signifie saying that he shal not be innocent And it is according to the manner of speaking of the scripture the which threatening the wicked with malediction and punishement saith that they shal not bee innocent True it is that the Exo. 20. 7. Deut. 5. Ier. 25. 29. 40. 12. Nehe. 1. 3. Luke 16. 1. Tim. 6. 9. 10 1. Tim. 6. 17. chiefest paine for such riches standeth in eternal death as the riche glutton and Iudas the traytour doe feele but in abyding such confusion they feele greate sorrowes in this world as Saint Paule doth shewe it Nowe to the ende that wee may bee exempted from such sorowes let vs flye couetousnesse and if wee haue abundance of those worldly riches let vs possesse them as wee possessed them not And that wee may wel doe the same let vs obey the lesson that Saint Paule teacheth the riche 21 To haue respect of persons is not good for such a man for a peece of bread wil deale vnfaithfully Hee saith that God is no acceptour of persons S. Peter speaketh thus after Moyses and the Prophetes And because that the superiours Act. 10. 34. 35 and gouernours of the earth haue the preheminence and power from God whose lieftenants as it were they are and euen Exo. 23. 3. Leui. 19. 15. Deu. 1. 16. 17. 2. Chro. 19. 6 7. Prou. 24. 23. are called Gods they are often admonished in the scripture not to haue respect of persons but to bee folowers of the most highest Solomon in folowing such doctrine hath said it is not good to haue respect of any person in iudgement But albeit that the superiours of the earth are so often admonished of their duetie and threatened with destruction and damnation for their disloyalty vnfaithfulnes notwithstanding it is seene that almost euery where the fauour respect of persons taketh place and iudgement is giuē in respect of persons and that the one is borne vp to oppresse the other that wrong is done to him that hath the right right to him that hath the wrong that the wicked is cleared and the iust and innocent blamed condēned For this cause Solomon is not contented with the admonition that he hath made heretofore but to stirre vp and awaken the superiours of the earth to rule them or to make them vnexcusable and more guiltie he doth admonish them againe saying To haue respect of persons is not good c. For to do shame vnto their superiours and to shew them their filthines hee compareth them vnto knaues and varlets who for a morsell of bread or messe of pottage or other thing of small price will doe or take in hand to doe whatsoeuer a man would haue when hee saieth for such a man for a peece of bread c. And indeede it is a thing very dishonest and fowle that they whome God hath placed in seate and doeth so much honour vnto them as to call them Gods should fall into the order of the most vile and abiectes of the world and should become knaues and villaines It is not to say that they which haue respect of faces in iudgement are cōtented with the offering of a peece of bread we will giue so much to a dog but by a peece of bread Solomon doeth signifie great presentes and giftes that are giuen vnto Gouernours Iudges and Magistrates for to corrupt them and to cause them to giue wrong iudgement And doeth shew thē that it is no great matter nor
of any great profit for to take gifts and that if they had a noble heart right perfect they would in no wise take giftes how great and excellent so euer they were no more then a varlet which feeleth not himselfe an hungred woulde not gladly receiue an almes of bread but would haue a peece of money and euen so a daintie curre being vsed to the greasie kitchen will not care for a peece of bread And thus the wicked superiours are heere compared vnto hungry dogges which cannot bee filled Esa 56. 10. 11 22 A man with a wicked eie hasteth to riches and knoweth not the pouertie that shall come vpon him An enuious man is vexed when he seeth that his neighbours do prosper and he that is not stayed vpon the prouidence of God feareth that he shall not be soone enough rich For this cause both the one and the other do poste hither and thither to get riches so much are they caried away with sinister and euil affection the which Solomon doeth signifie by a wicked eye saying A man with a wicked eye c. It is not needful to expounde what it meaneth to haste after riches for it hath beene expounded heere before in the 20. vers and also it may be vnderstoode by that which hath beene saide at the beginning but wee must note that it seemeth to them which haste both by enuie and by distrust that if they can gather riches that they shal neuer want Solomon doeth pronounce it so saying and knoweth not the pouertie shal come vpon him He speaketh after the opinion of those which haste to bee riche and yet for all that hee threateneth them with pouertie and declareth vnto them that their actiuitie shal not exempt them from want as wee dayly see the experience thereof and this commeth because that God bloweth vpon the riches of such men their riches consume as smoke and S. Paule doeth note it well when hee attributeth vncertaintie 1. Tim. 6. 17. Psa 34. 10. 11. vnto riches And this is according to the scripture which doeth attribute vanitie vnto the riches of this worlde And thus we are admonished to clense our eyes and not to set our heartes vpon worldly riches that wee bee not tempted to rauish the substance of other men but rather that by loue wee shoulde bee enclined vnto liberalitie and wee may assure ourselues that wee shal neuer want Moreouer let vs note that the worlde esteemeth such men for honest of good wit and vnderstanding that can quickly become riche and doeth reuerence them but the holy Ghost pronounceth that they are filled with enuie and falshood the which doeth blinde them feede them with vaine trust as they shal feele chiefly when they are Luke 16. 19. with the richeglutton 23 Hee that rebuketh a man shall finde more fauour at the length then hee that flattereth with his tongue Those that are feeble and needie or that are not contented with their state desire to make their gaine at them that are great riche and seeke by al meanes for to obtaine good wil and to get the fauour of those which may raise their state And amongest other meanes they vse to flatter knowing that such woordes are pleasant and acceptable in the eares of such as are delicate boasters and proude which seeke after nothing but the praise of men and would be exalted as high or rather more high then God But they which walke in the feare of God and in al humblenesse doe confesse that they haue neede to bee admonished yea corrected and rebuked and not flattered but rather are thankeful to them which are seuere sharpe As Dauid did receiue the reprehention of Nathan with all humblenesse as also Ezekias did patiently heare the threateninges of the Prophete Esay They then that feare God which are wise 2. Sam. 11. 2. Kings 20. humble are not troubled when they bee rebuked but rather honour them which rebuke them wil gladly heare them and followe their counselles It commeth to passe also that euen they themselues which loue to bee flattered thinke not wel of themselues for hauing giuen eare to flatterers and at last come to knowe that they which rebuked them spake the trueth and that for their profite and therefore at length they detest the flatterers and do loue them that are sharp and seuere And this is it which Solomon pronounceth when he saith Psal 141. 4. 5 Hee that rebuketh a man c. Dauid doeth well shewe vs that they which rebuke vs ought to be best welcome saying Inclyne not my heart to euil that I shoulde commit wicked woorkes with men that worke iniquitie and let mee not eate of their delicates let the righteous smite mee for that is a benefite c. Let vs then learne not to resist nor despite them which reprooue vs but rather let vs giue them thankes and to loue and reuerence thē for in rebuking vs they seeke not our hurte but they seeke our benefite our honour and saluation where they which dissemble to see Eccle. 6. Pro. 15. 5. 12 31. 32. 19. 20. 25. our faultes care not though wee goe to destruction Let vs learne this same of this sentence To this purpose it is saide It is better to heare the rebukes of the wise then the song of fooles c. If wee passe not after this sorte to abase and to humble ourselues wee shewe that wee are fooles and mockers wherevpon foloweth destruction and damnation Let vs therefore vnderstande that they which rebuke vs when wee fayle either in woordes or deedes are organes and instrumentes by whome God wil pull vs backe from death and bring vs to life 24 Hee that robbeth his father and mother and saith it is notransgression is the companion of a man that destroyeth The fathers and mothers which gouerne and guide their childrē as it behoueth are not without great care and great paine for they desire that their children shoulde profite and prosper and shoulde chiefly growe in wisedome and discretion and heerein they beare a great loue vnto their children For this cause God not willing that children should be vnthankful towardes their parents doeth commande Exo. 20. 1◠Honour thy father and thy mother This honor stādeth not in words and gestures of the body only but in reuerence and feare in obedience helpe succour and seruice also so that the children for to giue the honor they owe vnto their fathers and mothers ought to haue such affection towardes them that they should loue them commend them and greatly to feare their displeasure and to do all thinges in such sorte that their parents doe suffer no losse through their faulte but so much as in them is they should helpe them to ease and be altogether at their commaundement Solomon doeth teach vs briefly saying Heare thy Father who hath begotten thee c. The same doeth our Lorde and S. Paule Wherefore Prou. 23. 22 Mat.
of thy trouble and I wil deliuer thee And as hee hath promised so wil hee also perfourme the same faithfully as diuers Saintes haue tried it by experience Nowe both folowing of the promise and also experience Solomon pronounceth But hee that trusteth in the Lorde shal be exalted Hee compareth trust in the Lorde vnto a strong and high Tower or vnto so sleepe and so high a rocke that no man can ascende vp to the same so that if a man can come thither hee shal be out of the dangers of his persecuters And heerein hee doeth welshewe vs that it is in God that wee ought to put our trust and confidence if we wil be deliuered from feare and set out of daunger and be in safetie And it is not in this place onely that the scripture vseth this comparison to teache vs where we ought to put our trust but also in diuers other places it calleth God Psal 18. 3 31. 4. 71. 1. Pro. 18. 10. a strong and wel fenced Citie a strong Tower a Rocke an high place and suche like names The name of the Lorde is a strong Tower the righteous flyeth vnto it and is deliuered And also without comparison the scripture doth openly declare vs that if we put our trust in God we shal not perishe but shal be deliuered from al dangers And albeit that in trusting in the Lorde we Psal 33. 34. 91. haue cause to be assured and to be farre from feare because we haue an Almightie Sauiour yet distrusting ourselues let vs worke out our saluation in feare and trembling Phil. 2. 12. 26 Many doe seeke the face of the ruler but euerie mans iudgement commeth from the Lord. The Kinges Princes Rulers and Superiours of the earth are of a great Maiestie as wee ought to vnderstande when God placeth them in his throne and that hee calleth them Gods and sonnes of the most highest And therefore we must take good heede from making Psal 82. 6. the rest of men his companions for besides this that we shuld sport and iest with God the which is in no wise lawful but ought chiefly to be auoided we should be in danger to be consumed For as a litle whelpe thinking to playe with a Lyon would at the last anger him hee should be deuoured by him euen so a King or a Ruler wil not long delight to haue a person of a meane and lowe state to be his familiar and as it were his companion Yea also though for a certaine time a King hath counted a man for his father and shal so haue called him at the last hee wil be grieued and cause him to be taken as we haue seene in our time the example therof The Kings and great Lordes of this worlde are like vnto wilde beastes and are Pro. 16. 14. 19. 12. 20. 2. compared vnto Lyons and vnto such as bring the message of death But albeit they are such and that there is but too much experiences thereof yet forasmuche as they counterfaite the magnifical and liberal in giuing great giftes presents vnto their whores bawdes flatterers and tale bringers and where there is no neede for this cause many desiring to goe forwarde and make their profite and to waxe riche labour to come neere vnto them and to please them And as wee haue seene many doe bowe before the face of the Prince and euerie man is friend to him that giueth And according Pro. 19. 6. hereunto Solomon saieth nowe Many doe seeke the face of the Ruler c. Thus dooing they thinke to belitle Kinges and to be raised vp but forasmuch as the Kinges heart is in the handes of the Lorde and that he turneth it as best pleaseth him wee must not therefore thinke to make our state better yea though the Kinges and Rulers did beare vs the best face and countenance in the worlde for the Lorde turneth the heart of Pro. 21. 1. the King to whatsoeuer pleaseth him And according thereunto hee saieth now But euerie mans iudgement commeth from the Lord. And thus hee can obteine nothing of the Ruler whose fauour hee desireth but what God hath giuen him The iudgement then in this place is taken for that that God hath iudged and sent to euerie man as it is so taken Deut. 18. verse 3. What fauour soeuer the great mē of the world do beare vs let vs take heed vnto the prouidence of God and let vs depende wholly vpon this same and so dooing he wil iudge vs and sende vs suche so prosperous state as hee shal knowe to be expedient for vs. 27 A wicked man is abhomination to the iust hee that is vpright in his way abhomination to the wicked Albeit that al men are of one flesh and of one blood and that more is al are created and made like to the image and likenesse of GOD the which wee ought to haue in great reuerence and to holde it deare and for this cause doe wee beare honour one vnto an other and doe not contemne no man howe vile and lowe soeuer he be before the world yet there are some which of set malice and of a shameful obstinacie do drowne themselues in al dissolutenesse leaudnesse are delighted to despight God by their misdeeds and transgressions and to oppresse their neighbours by wrong dooings and cruelties by polling and pilling by lying and slaundering false swearing and false witnesse bearing and chiefly rise vp against the weake and feeble against the simple and innocent And in this manner so muche as in them lyeth they corrupt and put out the image of God in them and also in their neighbours whom they labour to loose destroy And so they shew themselues wicked and vngodly and vnworthie of that image and therefore they are abhominable before God as hee hath wel shewed when hee cursed Caine destroyed the world by the flood ouerthrew Sodome and Gomorrhe and drowned Pharao al his armie in the red sea and that he rooted out the inhabitants of the land of Canaan before the face of his people and when by the infidels he tormented the children of Israel and sent them into captiuitie amongst the idolaters and that nowe they are stil in an horrible confusion And as we see this same by examples euen so also may wee knowe it by the testimonies of the scriptures amongst other places by the curses that God pronounced and by the threatnings that he maketh in diuers places by his Prophetes We haue had diuers sentences also thereof in this booke of the Prouerbes And as such wicked men are abhominable before God the Lord euen so are they which giue themselues to walke in the right wayes of the Lorde and delight and take pleasure therein not wel pleased with these wicked men but as Solomon saith A wicked man is abhomination to the iust And this commeth chiefly because that the wicked are enemies of God as is shewed vs. For
the knowledge of their faults that they might come vnto amendment and knowing that they haue wel deserued to be accused not onely before men but also before God they require pardō of their faults Therefore if wee bee miserable and that it pleaseth God to raise vp against vs such people as doe desire nothing but to staine vs for to make vs yet more miserable euen to destroy vs yet let vs not for al that vse cursings but let vs followe that which Iesus Christ teacheth vs concerning loue towards our enimies and also his example Mat. 5. 44 therein For when he was accused he cursed not but stoode like a sheepee not opening his mouth before his shearer Finally let vs note that as the seruants are miserable that haue euil willers euen so for the greatest number the maisters are too sharpe hard too seuere and rigorous too wicked and cruel and therefore it is not without cause that the wise man woulde not haue seruants to bee accused to their maisters And closely heerein hee admonisheth aswel the maisters as the seruantes to do their dueitie one towards another The which Saint Paule doeth largely and clearely handle in the Ephesians 6. and Collos 3. 4. and Titus 2. and Saint Peter 1. Chapter 2. 11 There is a generation that curseth their father and doth not blesse their mother God at the beginning created man like vnto his image and likenesse that hee shoulde walke in al holinesse as the Apostle Saint Collo 3. 10 Paule declareth And since that for to correct his corruption and his wickednesse hee hath giuen him commandements and the better to drawe him to frame his life after them hee made him promises and woulde that wee shoulde order ourselues with al our affection and in true humilitie with al softnesse and gentlenesse vnder the obedience of his commandementes and shoulde trust altogether vpon his promises And to the ende that wee shoulde feare to forsake them hee addeth threatninges against the disobedient and vnbeleening and condemneth them vnto death But there are but fewe people that make any great account to maintein this image in them which obey the commandements which trust in the promises and which feare the threatninges and condemnation of death as wee feele the same but too much in our time and as hath beene seene in olde time euen as the holy histories doe declare And with these proofes we haue also now the wiseman which maketh great complaint therof in this present sentence and in other following in the which he accuseth not one man alone or some familie but a great number For he saith not there are some men but he saith There is a generation By the which word he signifieth a very great number and a continual stocke and is as much as if he saide that from father to sonne and from sonne to sonne the euil continueth that the successours doe follow the corruption and the wickednes of their predecessours in a great number and in a long time together And as touching this present sentence we must note it is not without cause why the wise man maketh such complaint For nature teacheth vs that we should greatly esteeme our fathers mothers and should honour them in obeying them in helping their necessities and in being altogether at their commandement without vexing or troubling them seeing we condemne those which do the contrary Although that young children doe not thinke nor take suche heede vnto this natural lawe as they ought to doe yet is it not to say but that it shoulde bee grauen in their heartes as wee may see it when they are come to age and haue children For without the Scripture they coulde wel enough aske their children the duetie they owe them And the Heathen likewise which neuer knewe any thing of the holy scripture coulde very wel say That wee cannot yeelde any recompence vnto our fathers and mothers But in the time of the wise man and long time before God for to helpe nature and to waken him vp had giuen his commandements by writing amongest the which hee commandeth Honour thy father and thy mother and to mooue the children to obey them he addeth a promise saying that thy dayes may be long Exo. 20. 12. on the lande which the Lorde thy God giueth thee And albeit that the promise doeth closely import and carry with it a threatning and condemnation against the disobedient neuerthelesse to the end that wee shoulde feare and bee more giltie and vnexcusable if wee failed in the duetie towards our parentes God expresseth the threatening Hee woulde haue the parentes to procure the punishmente of their rebellious children and to bring them before the iudges Forasmuch as there is such natural light suche commaundements such promises and threatenings and such condemnation it is not Exo. 21. 17. Deut. 21. 12 therefore with out cause that the wise man complaineth or wondereth at this that in al ages there are so many disobedient children vnto their fathers and mothers not onely ignorantly or carelesly contemning their cōmandements but also of set malice resisting thē with wronges and iniuries as the wise man doeth signifie by the curse that hee repeateth when he is not satisfied in saying Curseth his father but addeth and doeth not blesse his mother as it is the manner of the Scripture to rehearse one very thing vnder diuers wordes Orels wee may say that the wise man maketh heere an argument of consequence from the greater to the lesser as if he saide forasmuche as there is a generation of children so corrupted that they forbeare not to curse their fathers and mothers which are the heads and lordes of the house it followeth wel that they make no account to doe any good vnto their mothers who are inferiours to their fathers For it is also the custome of wicked children that though verily they seeme to feare and honour their fathers least they shold be beaten or driuen out of the doores or dishinherited yet wil they boldly shewe that they greatly despise their mother labour to perswade themselues that they need not to make any account of them because they are women and haue no power nor authoritie to depriue them of their portion of the goods Wherein there is great pride and great vnthankefulnesse for seeing God hath giuen thē this honour to be mothers the children ought to be subiect vnto them in al humblenesse and obedience And sith they haue Iob. 4. 4. Eccle. 7. 24 suffered so much paines in bearing them in their wombes and haue suffered so great sorowes in bringing them foorth haue so much care to nurse them and to bring them vp they shoulde be ready and diligent to doe them good againe The which the wise man doeth teach them to doe when he complaineth they blesse not their mothers And forasmuch as it happeneth most often that those childrē which haue beene wantonly brought vp are the soonest ready to curse their
also hee lost his life Dalila flattereth Sampson and spreadeth the nette for him Iudg. 16. 1. King 12. for yeelding vnto her demaund hee could not auoide death Roboam by the flatterie of young men lost al his kingdome except a tribe and an halfe Herode delighting in the flatterie of the people which cryed The voice of God and not of a man was eaten of wormes Act. 12. 21. Euen so we see that flatterers bring great hurt vnto them that willingly heare them Therefore we must giue them no entrance with vs but to reiect them and abhorre them and chiefly they that labour to fil their bellies and their purses doe most destroy the soules of them which yelde vnto their wordes Saint Paule doeth admonish vs heereof in diuers places folowing therein Iesus Christ Mat. 7. 15. 16. 6. Rom. 16. 17. 18 Col. 2. 8. who hath very diligently forewarned his Apostles of the same 6 In the transgression of an euil man is his snare but the righteous doth sing and reioyce When the wicked doe giue themselues to thinke or to do euil it is for to hurte their neighbours to take them vnprouided and to destroy them though they be innocent and neuer thought once to Psal 31. 5. 35. 7. 91. 3. 119. 110. 124. 7. 141. 4. doe them hurte as there are many complaintes therof in the scripture the which compareth often the wicked vnto foulers hunters warrenners And because that without cause wrongfully they ymagine the destruction of the innocent they themselues fall into destruction And thus whyles the wicked lay and prepare their nets snares and pitfals for the innocent they prepare them for themselues Wherefore when Solomon saith In the transgression of an euil man is his snare wee may vnderstande that the wicked deuise the destruction of the righteous and therefore must wee beware of them and pray vnto the Lorde Psa 7. 16. 17. 9. 16. 35. 8. 57. 7. that he woulde deliuer vs and chiefly from them that labour to turne vs away from the true religion and to depriue vs of the pure seruice of God and consequently of eternall life as Dauid maketh diuers requestes for the same Wee may also vnderstand that Solomon meaneth that there are snares in the transgression of an euill man because that intending to hurte his neighbours and to destroy them hee prepareth snares for himselfe and is destroyed These two senses are both true as wee may see it in the scriptures and they both agree wel vnto the last parte of this sentence the which is contrary vnto the first howesoeuer wee take it For albeeit the wicked are sharpe and earnest in persecuting of the iust who is weake of himselfe and can make no resistance yet the righteous doeth not cease to assure himselfe of the grace of God and of his helpe defence and protection Solomon noteth this assurance by singing reioycing when he saith But the righteous doth sing reioice Dauid in his afflictions hath trusted in GOD as hee witnesseth in diuers Psalmes And as he is assured euen so doeth he exhorte others Psal 13. 6. 18. 2. 56 11. 59. 17. Pal. 5. 12. 13. 9. 10. 22 23. Exod. 15. Iudg. 4. 5. Psal 7. 18. 58. 11. 12. 59. 17. 18. to bee assured When also the wicked doe perish the iust for all that doe not loose their hope but rather sing and are glad As when Pharao and his people perished in the Sea Moyses and the children of Israel sange a songue And wen Sisara with his army was discomfited and vanquished Debora and Baracke sange a songue of thankesgiuing This trust or confidence is well set forth in diuers places Now that we must take this reioycing and singing it is plaine enough by that which is outwardly and temporally shewed for after the iudgement of the world and outward apparaunce there are no people more sorowfull nor more miserable then the righteous I say expressely afore the world for the righteous are alwaies ioyfull 2. Cor. 6. 10. 7 The righteous knoweth the cause of the poore but the wicked regardeth not knowledge For as much as the poore are not able to succour their neighbours but haue great neede themselues to bee succoured they are therefore commonly destitute of friendes though they haue many parentes and kindred Solomon heretofore folowing experience Pro. 14. 20. 19. 7. Exod. 23. 3. Leui. 19. 15. doeth pronounce it For this cause though that God doeth forbid to haue respect of the poore and to preferre them in their causes yet would he that wee should take pittie on them to assist them to know their matters to maintaine them in their good right to defend them to deliuer thē from wrong and violence of the vngodly and wicked But yet no man careth to folowe the will of the Esay 1. 23. 3. 12. 13. 14. 10. 1. 2. Lorde therein so that we may rightly complaine of the iniquitie that raigneth on all sides in the world with the Prophet Esay It is not without cause that I haue said on all sides of the world for seeing that the Prophets doe complaine so sore of the people of God ought we not to vnderstand that amongst the Idolaters there were great opressions and that vnrighteousnes was spread ouer all And also nowe it is very hard to finde such as haue care to doe right vnto the poore and that wil know their matters to doe them right Albeit that this hath bin in al times is stil manifest enough vnto thē that wil see yet Solomō entending to shew how much the poore haue great neede to bee succoured and howe they want such as shoulde fauour them doeth marke the foresaide difficultie when hee saith The righteous knoweth c. Hee hath noted it I say in two sortes first of all forasmuch as he saith that it is the righteous which knoweth For it is very harde to finde a iust man as we haue shewed it heeretofore by the scripture Secondly when he saith not the righteous men doe know but saith in the singular number the righteous man knoweth for to shew the scarcity of such as haue care to doe right vnto the poore and consequently the difficultie to finde them out Furthermore attributing knowledge vnto the righteous hee sheweth that we haue knowledge enough if wee bee righteous for God doeth not leaue them in ignorance whome hee indueth with righteousnes and placeth in his seate for to administer the same but giueth them knowledge and wisedome that they may Iob. 29. 16. doe their office Moreouer he sheweh that the righteous are careful to examine and to enquire otherwise they coulde not knowe the cause of the poore seeing the wicked are wittie and striue so much as they can to giue light and faire shewe vnto their cause for to darken the right of the poore that it may bee ouerthrowne