the ministers of the word ought to reach with their cry whereto their cry should serue that is to counsel and correct that the world being warned by good counsel and holy sermons of the woorde of God might amende But the foolish wil in no wyse tast of his counsell but somuch as they can despise it and regarde it not and wil not haue the hande of God and of his wisedome to bee offred to them by correction and fatherly chastisement but as dul horses winch against the spurre so doe they despite and murmure against God and his ministers hating and persecuting them to kil and destroy them if it were possible for them Now let vs heere first of all note that wisedomes hand is the hand of God seeing that hee is neuer without this wisedome and that they both bee but one This hand is taken in diuers sorts to wit for the power goodnesse helpe fauour work acte punishment chastisement vengeance correction of God For in asmuch as God is a spirit wee must vnderstande that hee hath neither armes nor hāds that can be either touched or seene but the holy Ghost to accommodate himselfe to our rudenesse doeth attribute vnto God those things which properly and naturally appertaine vnto vs. This hand doeth stretch it selfe foorth after diuers manners to wit in sustayning and keeping in guiding and gouerning in ouerthrowing and destroying in correcting chastening But to exercise this hand hee hath many instruments the which he setteth on woorke as seemeth good to him Nowe when this hande is attributed heere to wisedome with the stretching out thereof and that the ministers of the woord ought aboue all other to vse wisedome wee wil take the stretched out hand chiefly for the correction and chastisement which is done in the church by the woorde of God Solomon also doth giue it wel to vnderstande after he hath made his complaint that none would regard this stretched out hand he addeth that they would none of his correction When wisedom maketh her cōplaint for that they haue despised her counsel wee must vnderstande that the counsels of God are as much as commandementes and that it is very necessary for vs to obey them if it were otherwise wisdom would not make such complaint against the despisers of her counsell Wherfore what though that commādement to loue our enimies were a counsell yet shoulde the opinion of the Papists be false Mat. 5. 44. whereby they holde that wee are nothing at all bound to obey it and that it is made for them which bee in the state of perfection Wherein they fayle twoo manner of wayes First in that they do not giue so much honour to GOD as they giue vnto an earthly Prince of whome it is commonly saide that his prayer is as much as a commandement Then that they place the most wicked in the state of perfection the which can not bee in this worlde But if wee wil not haue wisedome to complaine of vs wee must consider the goodnesse of God which doth not punish our malice so soone as wee deserue it but of his only mercy hee calleth vs by his worde both outwardly and inwardly and doeth so continue albeeit we regarde it not he stretched out his hande to correct and to chasten like a good father for to withdrawe vs from the gallowes from death and damnation and yet we wil not knowe it This beeing thus considered we must aske of God that it may please him not to ceasse to counsel vs by his wisedome that wee may drawe neere to profite by that counsell and that when he correcteth vs bee it by wordes or by affliction that wee may receiue al at his hande willingly And the better to doe the same we must not be grieued to heare wisedom cry though it be yrkesome to our flesh 26 I wil also laugh After that wisedome hath complained of the hardnesse of the foolish scorners and fooles and of their vnrepentant hartes shee threatneth to laugh at them mocke them when the destruction they feare shal light on their heads It may wel be thought that the wicked obstinate feare nothing bicause they are seene to be most stronge most in number that they very oftē bring their purpose about also that they liue at their case possessing much temporal riches for the which they are in reputation and esteemed notwithstanding their euill consciences doe often reproue them whereby they feele themselues gilty and are afraide of the iudgement of God They feare most of al eternal death which is their last destruction And therefore there can neuer so little trouble come vpon them in this worlde but that they are greatly adread and afraide It is the destruction and feare whereat wisdome will laugh and mocke But for so much as derision and mockage are the deedes of dissolute and riotous persons heere might be asked whether it be a fit and meete thing for the wisedome of God to deride and mock and whether it be lawful for to attribute vnto him any such things Answere that wisdome doth not laugh and mocke after the manner of men neither is it lawful for vs to attribute vnto him such derision and mockery for it were to make him like vnto the most wicked ympes of the worlde but the holy Scripture accommodating it selfe to our rudenesse and willing to expresse what wisdom shal be and seeme vnto the vnderstanding and opinion of the hard hearted obstinate doth attribute vnto her mockery and derision 27 When your feare The derision then and mockery of God and his wisdom is to feare sodainly to abash the wicked when they looke not for it to ouerthrow and destroy them in her anger and wrath without hauing any pitie of them for all their weepings and cryings and for all their diligence to seeke remedie The like mockery is expressed in the 2. Psal Where the Prophete shewing howe God can confute the pride and vaine enterprises of men rising vp against him and his Christ saith But hee that dwelleth in the Heauen shall laugh the Lorde shal haue them in derision And we must not thinke that the Psalmist and the wise man onely threaten the wicked of their time which submitted not themselues vnder the yoke of God by repentance But as the promises of saluation appertaine to al faithful in what time soeuer they bee euen so the threatenings are made for the wicked of all ages vnto the ende Saint Paule doeth well shewe Rom. 2. 5. it saying But thou after thine hardenesse and heart that cannot repent heapest vnto thy selfe wrath against the day of wrath c. Let vs then returne to repentance that we be not ouertaken and when wee shall say peace and safety then sodaine death come vpon vs. If wee thus doe God wil not deride nor mocke vs in fearing 1. Thes 5. 3. and destroying vs for feare and destruction appertaine not vnto vs they properly belong vnto the
by keeping of his commandements And herein it differeth from the tree of knowledge of good euil whose fruit maÌ„ eating brought death into the world and depriued himselfe and all his posteritie of life We must then take this tree of life and holde it by Fayth and obedience to the worde of the Lorde and not desire any thing that hee forbiddeth and which is not acceptable vnto him as we are taught by his lawe and his Gospel Thus doing wee shal be happie as Solomon concludeth saying And blessed is hee that reteyneth her This particle and is as muche as then as if he did say TheÌ„ blessed is he c. He saith not blessed is he which is counted amongst wise men and deferreth himself to their Wisdome but hee sayeth Blessed is euery man that reteineth her himselfe and liueth thereby as in the world they wil not iudge him happie that suffreth himself to dye with hunger in the midst of his goods and will onely content himselfe to see others eate and wonder at them that eate and satisfie their hunger As such people are right worthie to bee esteemed foolishe and madde and deserue to drye and fal away euen so also are they worthie which content themselues onely to esteeme wel of wise men and wonder at them With suche kinde of people is poperie sâ—uffed and â—here is no smal number of them besides in other places Wherof it foloweth that the world is full of cursed people and that the number of the blessed is verie small for of ten thousande hardlie shal one be found that wil take hold of this tree of life reteine her to refresh himself with her fruites and to enioy her reuenew The world is wonderfully out of tast it had rather eate the fruite whereby at the last it shal feele what benefite it hath forsaken and into what euils it hath cast it self headlong We also are all of this nature in as much as we are the children of Adam who contented not himselfe to eate of the fruite that GOD had permitted and giuen him but against the wil of God would taste of the fruit of the tree of knowledge of good and euil whereby after wardes he knew what riches hee had lost and into what miserie hee had cast both himself and al his posteritie if God of his goodnes mercie had not sent a remedie by our Lorde Iesus Christ of whome this tree of life was a figure For it is he which is the true Wisdome the euerlasting Word of God wherein life remained If then wee will liue be blessed wee must take Iesus Christ for our tree of lyfe wherwith our soules should be nourished eternally 19 The Lord by VVisedome hath laide the foundation of the earth and hath stablished the heauens through vnderstanding 20 By his knowledge the depthes are broken vp and the cloudes droppe the dewe 21 My Sonne let not these things depart from thine eies but obserue VVisdome and counsell 22 So they shal be life vnto thy soule and grace vnto thy necke To the end that we should not iudge that the Wisdom which Solomon doeth so carefully commend vnto vs attributing great vertues excellent graces vnto her is a thing fained in the braine of men and that it doeth perishe with them and for this occasion should be led to mistrust her and to despise her and therfore he doeth declare vnto vs his eternitie diuinitie power For if the Lorde haue builded the earth by Wisedome c it foloweth first that she is before al creatures so she is eternal and forasmuch as there is none but God that is euerlasting we must vnderstande that Wisdom is of one diuine essence with God and consequenâ—ly of all one power When Solomon speaketh thus of wisedome he doeth attribute â—he creation ordering and gouernment of al things aswel heauenly as earthly vnto her and therein he sheweth that it is the eternal worde wher of moâ—es speaketh Whereupon we must vnderstand Gen. 1 5. Iohn 1. 1 that this wisedome is the euerlasting Sonne of God our Lord Iesus Christ And so by these wordes Solomon allureth vs to put al our felicitie al the hope of our saluation al our ioy pleasure in Iesus Christ and that hee only should be our contentation and satisfying so that we shoulde not desire other riches nor treasures but that he should be vnto vs al in al as he only hath creaâ—ed things ordered al things ordered al and holdeth al in his power And if in this â—orte we take him vnto vs and holde him fast then blessed are we for we shal want nothing Nowe that by these woordes of Solomon we shoulde be induced to knowe the eternite diuinitie and power of wisedome to ioyne ourselues vnto her and to put al our trust in her wee may learne the same by other places of the scripture in the which the holy Ghost willing to turne vs from the vaine trust of Idols and to make vs leane vpon one God onely doeth attribute the creation of the worlde the disposing guyding Gen. 1. 1. Esa 40. 26. 42. 5. 44. 24. 45 18. Ier. 10. 12. and gouerning of al things vnto him It is then the maner of the scripture to set the creation of the worlde before vs when it endeuoureth to induce vs to put our trust in God and also when we make confession of our faith wee confesse that God is maker of heauen and earth As touching the rest when wisedome hath so holpen and stil doeth mainteine al things which are created for man his sake and doe serue him we ought to vnderstand thereby that she wil not forsake vs seeing that wee are much more excellent Mat. 6. 26. then the things which are created for our vse and seruice For if God take care of things that are lesse then we by a stronger reason he wil assist vs in al our needes Moreouer when wee see the earth so stedfastly settled and that it vpholdeth greate buildings and high mountaines without any remoouing that it beareth both great and smal trees and bringeth forth al greene things for foode to man and beast that the heauens with their hostes doe continually keepe their course without shaking and wearinesse that out of the deepes do rise the springs of waters from whence the welles riuers pondes and sea doe come for the necessitie both of man and beasâ—es and that we see also that to giue vs abundance and greater fruitefulnesse the cloudes drop downe the raine to moisten and to make the earth fat and that of all these thinges there is none in our power that by our thought and care wee can in no wise further them we must confesse it is God onely that worketh by his wisedome though he would haue that man should labour and that he vseth man as his instrument And therefore with knowledge we must confesse O Lord how manifolde are thy workes in wisedome hast thou made them
make vs to tremble and quake before God as men do before a sharp seuere cruel iudge but hee speaketh of suche a feare as doeth leade vs to honour God and to giue him willing obedience Hee doeth wel giue it to vnderstande when against feare hee setteth contempt saying But hee that is lewde in his wayes despiseth him After what sort soeuer wee take this worde his wayes either for the wayes of God that is to say for the kind of liuing and gouernment in this world that god teacheth vs by his worde or for the wayes of man that is to say for the conuersation that man ought to follow there shal be no inconuenience at al and the sense shal be al one For seeing that man is the creature of God hee ought not to haue other wayes then those which God teacheth him and commandeth him but ought to walk straight in them without turning from them either to the one side or to the other otherwise man doeth not feare God nor honour him but doeth despise him as Solomon doeth pronounce and heerein hee doth threaten al hypocrites and dissemblers al idolaters and superstitious al those which worke iniquitie shewing them that they can looke for nothing but destruction and damnation seeing they despise the authour of life and saluation Furthermore let vs note that if wee wil turne this sentence backwarde and say who so feareth the Lord walketh in his righteousnesse but hee that doeth despise him is lewd in his wayes the later sense shal not repugne the former but we shal heere learne as the trueth is that it is the feare of the Lorde which maketh men to walke in righteousnesse and contrarily that it is contempt of God which turneth mē aside and maketh them lewde in their waies 3 In the mouth of the foolish is the rod of pride but the lips of the wise preserue them It seemeth vnto the wicked which haue authoritie and power or thinke to haue maintenance and bee supported that it is lawfull for them to speake what they list and indeede they vse their tongues at theyr pleasure as a theefe doeth his sworde and muche worse for they sharpen not their tongues onely against men by wicked wordes by commandementes importable by false witnesse bearing lying flatteringes and slaunderings and backbitings but also against God in forsaking him and giuing themselues vnto the Diuel in cursing swearing and forswearing blaspheming and taking his name in iest and in aswel mingling it with the vanities and filthinesse as with humane and diuelishe doctrines with vnshameful and wanton songes in such wise that a man may blame them Thou giuest thy mouth to euil and with thy tongue thou forgest Psal 50. 19. 7. 9. 11. deceite euen so also wee may complaine that they haue lifted vpp their mouthes to heauen This is to haue the rod of pride in their mouth when they doe thus vse it against God and against their neighbours as they thinke without hurt and danger it is lawful Psal 10. 11. 94. 7 for them to raile For they say God will neuer see it neither wil the God of Iacob regard it And as touching men because they open their mouth against the innocent and weake they boldly say With our tongues we wil preuaile and our lippes are our owne Psal 12. 4 who is Lorde ouer vs But wee may say vnto them yee that are without vnderstanding heare and you fooles when will yee bee taught Therefore albeit that they thinke to remaine vnpunished yet shal they not escape nor auoide rhe hand of the Lorde for it is saide These thinges hast thou doone and I helde my tongue therefore thou thoughtest that I was like thee but I will reproue thee and set them in order before thee Againe Surely thou hast Psalm 50. 21 Psal 73. 18. Psal 94. 21. set them in slippery places and castest them downe into desolation Again They gather them together against the soule of the righteous and condemne the innocent blood Solomon doeth heere after a sorte threaten them with this destruction when hee doeth attribute pride vnto them for that which is highly esteemed before mē Luke 16. 15. 1. 51. is abhominable before God And the virgin Mary saith Hee hath scattered the proude in the imagination of their heartes God resisteth the proude and giueth grace vnto the humble Hee signifieth also their destruction when against the rodde of pride hee setteth the preseruation and conseruation of the wise saying But the lippes of the wyse preserue them The preseruation whereof hee speaketh is not worldly nor temporal it is neither corporal nor carnal for there are no people in the worlde counted more folishe proude and arrogant in wordes then the wise therefore are they hated and persecuted and put to death They speake trueth which the worlde cannot beare the which also the heathen haue knowne and saide That trueth getteth hatred But we must stay ourselues vppon the worde of the Lorde If the worlde hate you yee knowe that it hated mee before you Againe they shal excommunicate Iohn 15. 1◠16. 2 you yea the time shal come that whosoeuer killeth you wil thynke that hee doeth God seruice This is not the conseruation or temporal preseruation that is heere spoken of nor wherevpon wee must bee staied but Solomon speaketh chiefly of the spiritual and eternal preseruation as also the destruction of the foolishe which doe proudly speake is eternal True it is that as sometimes God sendeth temporal punishmentes too the wicked and is visibly reuenged of him euen so according as hee seeth expedient hee sheweth and declareth himselfe the preseruer of the wise Noe and other haue prooued it true And forasmuche as wee desire to bee preserued wee must cast from vs the rodde of pride and take the lippes which are opened with humilitie and modestie with trueth and temperancie The which wee cannot doe of ourselues And therefore let vs pray Open my lippes O Lorde and my mouth shal shewe foorth thy prayse Againe Set Psal 51. 17. 141. 3 a watche O Lorde before my mouth and keepe the doore of my lippes Thus doing wee shall not bee comprehended among them of whome the Scripture complaineth For there is no constancie in their mouth within they are very corruption their throte Psal 5. 9. 57. 4. 64. 2. 3. is an open sepulchre and they flatter with their tongue My soule is among Lions I lie among the children of men that are set on fire whose teeth are speares and arrowes and the tongue a sharpe sworde Hide mee from the conspiracie of the wicked and from the rage of the workers of iniquitie which haue whet their tongue like a sword and shot foorth their arrowes euē bitter words c Psal 140. 3. They haue sharpened their tongues like a Serpent Adders poyson is vnder their lippes Such kinde of people fal into destruction as in the places before alledged
Lord and contrarily that it is a thing greatly to be feared for to bee abhorred of him For God loueth not the righteous for one time onely but hee continueth to loue them as Solomon doeth somewhat signifie by the Verbe of the Futuretence which he vseth And the Lord shal shew them this immutable loue when he shal giue them the eternal possession of the heauenly kingdome He hath loued theÌ„ before the fouÌ„dation of the worlde was laide wherevpon it followeth that hee wil alwaies loue them for hee is vnchangeable The giftes and calling of God are without repentance And forasmuch as he hath loued vs before the Rom. 11. 28. foundation therefore it followeth wel that it is not for our righteousnesse but of his onely grace and goodnesse and for the loue of Christe in whome hee loueth vs. Wee are not more worthie then the â—â—ildren of Israel to whome Moses saith Because he hath loued Deut. 4. 37. 7. 6. 9. 4. thy fathers and hath chosen their seede after them he hath brought thee out of Egypt The Lorde thy God hath chosen thee to bee a people for himselfe doe not thinke in thine hearte c. The Lorde for my righteousnesse hath brought mee into this lande Also our following of righteousnesse is neuer suche that it can deserue the loue of God For albeit that in folowing righteousnesse we doe giue a certaine witnesse that wee loue God yet is it not to say that thereby wee can binde God to loue vs but of his grace and goodnes hepreuenteth vs. And thus forasmuch as God for the loue that hee beareth vs doeth make vs to folowe righteousnesse to loue him and to loue his worke in vs and doeth accept it and giue vnto it a rewarde of his grace and liberalitie and not that hee oweth 1. Iohn 4. 10. neither that hee can owe any thing to him that followeth righteousnesse but the loue which hee beareth to them that followe righteousnesse is but a continuation of the same which was before the foundation of the worlde This perseuerance and continuation of loue ought to bee a spurre to make vs not to walke but to runne 1. Cor. 9. Gala. 5. 2. Tim. 4. Acts. 13. 20. 24. in the path of righteousnesse And also the life and conuersation of a Christian is compared vnto a course or rase in running 10 Instruction is euill to him that forsaketh the way and he that hateth correction shall die Solomon hath often spoken of instruction in exhorting vs to receiue it by praysing them which receiue and keepe it in complaining also of them which reiect it blaming and threatening them And then and there wee haue declared that instruction consisteth in doctrine in exhortations reprehensions admonitions corrections threateninges punishments and chastisements which are thinges very profitable and necessary for men after the conuersation they leade and as they are disposed and therefore they ought to counted good when they are applied vnto vs by the wise which can tel how to vse them not after our fantasie but as they see is needeful for vs. Neuerthelesse there is almost no man but is greeued as experience doth teach vs by the great number of rebels whereof the worlde is ful Solomon also doeth shewe it when he saith Instruction is euill to him that forsaketh the way Forasmuch as hee which forsaketh the way doeth finde instruction euil and doth not like of it it followeth therefore that it doeth naturally displease all for there is none but leueth and forsaketh the way when hee is guided after the corruption of his nature the which bringeth and leadeth vs to thinke and consider of ourselues great thinges and to make vs beleeue that wee are wise enough to rule and gouerne ourselues without hauing need of instruction we think that we are wronged if any man medle to shewe or correct and reproue vs and doe hate those which labour to bring vs the right way by exhortations and instructions by corrections and threatenings Thus doing wee stande in a poore state and in great peril and if God by his grace and goodnesse did not withdrawe vs and set vs againe in the way that hee sheweth vs by his worde wee goe vnto death For he that hateth correction shal die euen eternal death Wherefore we must change our nature or rather that God woulde change it in vs for of ourselues wee cannot and shoulde take suche heede to ourselues that we should not forsake his way wherein the Lord hath set vs and dayly doth set vs by his word Otherwise we should be afflicted as were the people of Israel and shoulde finde instruction euil and hate correction and therefore wee should die as Solomon doth threaten vs therewith 11 Hell and destruction are before the Lorde howe muche more the heartes of the sonnes of men When the wicked doe follow any cause which is not good they labour by al meanes that possibly they can to abuse the iudges and to cause them to finde theirs to be good either by subtil inuentioÌ„s and great heapes of rowling wordes either by giftes or presents or by importunate praiers that they cause their friendes kinsmen to make for them if they can by any meanes they wil work that the iudges shal not know their wrong matter and shal not see the iniutie that they labour to doe vnto their neighbor And if they behaue theÌ„selues vnfaithfully towardes the earthly iudges they thinke and say much more euil of God For forasmuch as they see not God before theÌ„ and that he doth not punish them incontinently for their wronges iniuries and violences they thinke that God maketh no account of those whom they doe wrong vnto and that he hath forsaken them or that he seeth not what they doe or els that there is no God The Scripture doth giue vs witnesse that such are the affections and thoughts of the wicked But I am a worme and no man Ps 22. 7. 8. 9. 71. 9. 10. 12. 94 7. 14. 1 c. They which see me laugh me to scorne He trusted in God that he would deliuer him Againe For mine enimies speak against me they that lay waite for my soule take their counsel together saying God hath forsaken him persecute him take him for there is none to deliuer him He hath saide in his heart tush God hath forgotten c. And yet they say tush the Lorde shal not see neither shall the God of Iacob regarde it The foole hath said in his heart there is no God Likewise when the good and innocent bee afflicted and persecuted either in their goods or in their persons without desert at their enimies handes and that the euil which is wrought against them is great and of long continuance in their iudgement and that they see not how they shal escape out of it they thinke that God is departed froÌ„ theÌ„ hath forsaken theÌ„ or that he knoweth not their
vnreasonable thing to see fooles esteemed and exalted to glory for glorie is an excellent gift of God which exalteth them that seeme worthie And those which desire it haue not stil the inioying of it but are often cast off and depriued of it vtterly And in steede of glory reape conteÌ„pt rebuke and ignomie For fooles knowe not howe to vse glorie according as it is appointed by God but rather abuse it when in steede of giuing themselues to grauitie vertue magnanimitie prudence and wisedome Pro. 25. 27 they folowe lightnesse vice pusillanimitie blockishnes vanitie and follie and so their glorie can be neither profitable nor delectable no more then a precious stone which is inclosed so farre in a heape of stones that one cannot come by it Wherefore they which haue power to distribute states and degrees are here taught that if they wil not loose the precious stone they should take heede not to aduance fooles malicious persons dissolute and loose liuers nor any suche because it is a thing lost For as one cannot see a precious stone shine which is inclosed in a heape of coÌ„mon stones as wel for the multitude as for the grosenesse and waight of the stones which are vpon it euen so the foolishe abound so much in vanities and follies in filth and infamie in scandales and dissolutions in malices and wickednesse and are so wayghed downe with the same that they darken and adnihilate the glorie in which they are placed for they themselues thinke say and doe things which tende to the extinguishing of it And so they are wholy vn worthie yea what greatnesse or noblenesse soeuer they haue yet they are notcapable thereof no more then it is to hide a precious stone in a heape of stones bee it neuer so great Saul was mightie and puisaÌ„t yet neuertheles he shewed himself vnworthie of the glory 1. Sam. 9. 1. 2. 15. 11 23. 16. 1. 1. Sam. 16. 7 12. 13. of the kingdom Dauids brethren were greater then he and yet they were deiected in that they were not annointed and Dauid the least of them al was annointed for King Euen so although the Pope haue power and authoritie yet neuerthelesse hee is not capable of the glorie which the world giueth him 9 As a thorne standing vp in the hand of a drunkarde so is a parable in the mouth of fooles The man that is giuen to drinke much and so is drunke is so blockish dull and foolish so voide of sense reason vnderstanding and feeling that hee seeth not commonly nor knoweth not what it is that he hath or holdeth in his hande nor howe he ought to vse that which he hath betweene his fingers He makes no more difficultie to gripe in his hande a sharpe thorne then he doth a soft feather wil giue it to kisse to them whoÌ„ he meeteth as if it were a nosegaye of flowers or sweete smelling hearbes And in this wise hee sheweth that he careth not what harme he doe to himselfe nor to his neighbours but as he pricketh himselfe so he pricketh and spoyleth them which doe him no hurt and which likewise desire that he were in sounde estate and good disposition And so we see that the drunkarde leadeth a miserable and wicked life whereby it appeareth that one ought to haue drunkennesse in great horror and detestation and flye the company of drunkardes as a madde Lion or any sauage beast Nowe if wee ought to take heede of a thorne standing vp in the hande of a drunkarde because he cannot handle it as hee ought euen so wee ought to vnderstande that fooles wordes are verie dangerous As Solomon pronounceth it saying As a thorne standing vp c. Wherein wee haue to note that as the drunkarde maketh no difficultie to pricke his neighbors and hurt them with some thorne or other sharp instrument which he hath in his hande euen so the foolishe are hardie and rashe to pronounce wordes or speeches which are yrksome grieuous or hurtful to their neighbours And that in diuers sortes for some speake to their neighbours making no shewe to hurt them and yet secretly practise their death As Cain dealt with his brother when they were together on the fielde Cain rose vp against his brother Gen. 4. 8. 2. Sam. 3. 27. 20. 9. 10 11. 6. Mat. 26. 49. 22. 15. Gen. 39. 17 Mat. 26. Luk. 23. Abel and killed him Ioab killed Abner in treason the same Ioab killed also Amasa by treason Dauid vsed such faynednesse towardes Vrias Iudas and the Pharisies towardes Christ Other backbite and defame in secrete as those which in the absence of Dauid spake yl of him to Saule Others beare false witnesse as Iosephes maisters wife and the Iewes against Iesus Christ Others speake openly foule woordes and outrages against the innocent as if they were greatly woorthie of blame as they did to the Prophetes to Iesus Christ and his Apostles and as they doe presently to the true seruants of God And which is the most sharpe and pricking thorn of al some beare about false doctrine the which pricketh the soules to death And so the mouth of Papistes is the most dangerous and they are the wickeddest and woorst fooles of the world One may adde those Magistrates who insteede of pronouncing equitie make vnlawful ordinances and giue wrong iudgement Wee haue also to note that as the drunkarde pricketh himselfe euen so fooles wordes are their owne destruction as it hath bene alreadie shewed both by witnesse and examples Forasmuch therefore as wee wil not be reputed drunkardes nor fooles let vs looke that wee cast away thornes and carie sentences which are not pricking that no woorde passe out of our mouth which is not sounde pleasaunt and amiable to the glorie and honour of God and to the edification and health of vs and our hearers And this is that which appertaineth principally to Ministers of the word and to them which are committed to doe iustice and iudgement and this towardes them which yelde themselues tractable and readie to be taught For we ought to vse thornes against them which are obstinate and vncorrigible not fearing to incurre the note of drunkennesse or of follie Some saide that Iesus Christ had Belzebub that he was a glutton Mat. 12. 24. 11. 19 Act. 2. 13. a drunkard and a friend to them that liued wickedly And that the Apostles were drunke but being assâ—â—â—d that they walked vprightly they letted not to pricke where it was needeful So ought al they to doe which haue any administration to guid theÌ„selues vprightly in prudence and wisedome 10 The mightie man doeth al thinges by himselfe but the foole giueth wages yea he giueth wages to the transgressours When Solomon praiseth the man that is great excellent in vertue insomuch that he is sufficient of himselfe to doe his office and duetie euen so he doth it and applieth himselfe therto carefully and to expresse this same he saieth
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
that haue filthie thoughts in their hearts 315. b Of the thoughts of men and howe they come to naught 310. b What we must doe if wee will not haue our thoughts come to nothing 310. b. 311. a The meaning of Solomon in saying that there are many thoughts in the hearte of man 397. b Our thoughts are as present with God as if we shoulde expresse them by woordes or workes 409. b That GOD will giue a good issue to our thoughts vpon condition 311. a. Thriftinesse Of thriftinesse and that it is commendable 316. a. Tongue What Solomon meaneth saying that a wholesome tongue is as the tree of life 293. b The danger of a naughtie tongue proceeding from a froward heart 358. b. 359. a Of the tongue of destruction and who they be that haue such a tongue 348. a. b What mischiefes ensue if wee had a false tongue 89. b. 90. a The place of the tongue and howe the same ought to be vsed and applyed 89. b Why Solomon saieth that the tongue of the frowarde shal bee rooted out 163. a Sundrie terrible examples proouing that God hateth a false tongue 90. a The vse of the tongue and wheretoo wee ought to make it serue 147. a The tongue of the iust seeketh nothing but the glorie of God c. 148. a Vnto the tongue many wickednesses are attributed 162. b Why Solomon calleth the tongue of the wise health 317. a Of the tongue of the wise and what benefites the same bringeth 217. a The fruites of a froward tongue called euill fruites 162 a The office of the tongue when God hath it in ordering 322. a The meaning of these wordes A soft tongue breaketh the bones 510. a The tongue of the righteous compared vnto siluer and why 147. b That the frowardnesse of the tongue procureth the losse of our soules and howe 294. a That a lying tongue is one of the seuen things which God hateth 89. a. b The meaning of these wordes A false tongue hateth the afflicted 532. a. b A reason why Solomon giueth a hande to the tongue 376. b The vse of the tongue and howe it ought rightly to be applyed 377. a Who they bee that delight to haue an euill tongue 377. a. The excellencie of the tongue commended in holy scripture 291. a. b That the tongue of the wise vseth knowledge aright and how 290. b. 291. a. b. The rewarde of such as are busie of tongue with an admonition to keepe it 441. b. 442. a That death and life are in the power of the tongue 376. b. Tongues The reward of froward tongues after their misvsage at pleasure 162. a. 163. a With what kinde of tongues the world is filled 230. b Against euil tongues and lying lippes 211. a The complaints of holy scripture against wicked and accursed tongues 256. a. b How the wicked that are in authoritie doe whet their tongues both against God and man 255. b What we must do to make our tongues weapons of righteousnesse 89. b Against such as haue babbling tongues c. 371. b. Traditions The doctrines and traditions of men are called stolne waters and hid bread and why 126. a. Transgression Of the snares that are in the transgression of an euil man 583. a That transgression increaseth when the wicked increase and how 590. a. b. Transgressour What is meant by this worde Transgressour and of wages giuen to such 523. b. Treasure What we must do if we wil haue our dwelling places replenished with treasure and oyle 439. b What thinges are meant and vnderstoode by these woordes treasure and oyle 439. b. That our principal treasure must be the feare of God and why 439. b Why the goods which God giueth the wise man are called treasure and oyle 440. a. Howe and in what sense the house of the righteous is saide to haue much treasure 295. b What duties are required of vs to godward for the treasure of his wisedome 46. a. Treasures What Solomon meaneth by the treasures of wickednesse saying that they shal not profit 128. b. Triall The triall of God compared to a sining pot or furnace 347. a b The triall of heartes and wherein the same consisteth 347. b To what end God hath our hearts in tryall 347. b That it is good for vs to abide the Lordes trial and why 347. b. Trinitie A necessarie doctrine touching the Trinitie 111. a b. Trouble The meaning of Solomon by these wordes Trouble is the place of the righteous 172. b. The wicked shall come into Trouble for the iust and why 172. b. 173. a The cause of the wickeds trouble ought to be imputed vnto none but himselfe and why 173. a What kind of men they be that Trouble and set al things out of order 196. b Of the trouble which Solomon setteth against the feare of God 305 a. b The righteous escapeth out of trouble not of himselfe but by meanes 173. a. Troubles The righteous are not excepted from Troubles 172. b The righteous counted miserable for their Troubles sake 172. b The necessitie of patience in Troubles 172. b. Trueth Whatsoeuer is toutrarie to Trueth is wickednesse c. 104. b Why Solomon placeth Trueth against wickednesse and wherein Trueth consisteth 104. b Speaking of Trueth consisteth not only in the mouth but in workes 216. a The nature of Trueth and of whome shee taketh the same 218. a Of the lippe of Trueth and what doctrine is to be learned thereby 217 b. 218. a That God loueth Trueth and commendeth it 257. b That there is one Trueth but many wayes of speaking Trueth 215 a. b That he which wil not heare Gods woorde must needes bee voide of trueth 444. a. The knowledge of the trueth sufficeth not but a further thing is required 489. b Of trueth and that it is one of the partes whereinto the lawe is diuided 31. a The meaning of these words Buy trueth and sel it not 475. b. 476. a That there is no word of excellencie but the pure trueth 350. b. 351. a The Churche is the piller and strength of trueth 6. a. Trust Against vaine trust and confidence in riches 167. a Against trust and confidence in riches 194. a. b Of him that putteth his trust in man and him that putteth his trust in God 195. b That we must not trust to the good deeds of others 230. a Sundrie meanes ordeyned of God and teaching vs to put our trust in him 459. a. b. Confidence and trust in an vnfaythfull man in time of trouble like a broken tooth and a slyding foote 512. a. b That we cannot put our trust in God but by Iesus Christ 459. a The sure and happie estate of such as trust in the Lord. 604. b. 605. a It is ill done to trust in temporal and worldly helpes and why 159. a Of assured trust and wherein the same consisteth 278. a What it is to trust in the Lorde 576. a. The state of them that put their trust in
to the worde of God in walking after his commandementes It is that wisdome which Moses taught the children of Israel in the same place Deut. 4. saying beholde I haue taught you ordinances and lawes as the Lorde my God commanded mee c. But heere it might bee sayde that Solomon needed not to haue written seing Moses had before already written and that hee teacheth no other wisedome but that which Moses taught It may bee aunswered that that which Moses hath briefly and obscurely taught for the capacitie of the people Solomon dilateth and amplifieth and therein hee serueth as an interpreter to Moses But it may bee sayde againe if Solomon doe teache no other wisedome than that which Moses taught that hee teacheth not Iesus Christ who of God is made vnto vs wisedome and righteousnes and 1. Cor. 1. 10. therefore his doctrine appertaineth nothing vnto vs which should regarde to knowe nothing but Iesus Christ and him crucified I aunswere that Moses hath spoken of Iesus Christ If you had beleeued Iohn 5. 46. Gal. 3. 24. Moses you woulde also haue beleeued mee The lawe was our schoolemaister to bring vs to Christ c. But Solomon teacheth not onely the lawe but also fayth and setteth foorth vnto vs diuers promises of GOD and consequently hee teacheth vs Iesus Christ of whome also hee was a figure for all the promises of God are yea and Amen in Iesus Christ Wherefore when wee heare the Prouerbes 2. Cor. 1. 20. of Solomon let vs not thinke that he wil leade vs only to doe the workes of the lawe outwardly but that chiefly he tendeth to frame our manners to the feare and reuerence of God the which is not done without fayth Secondly hee promiseth vs Instruction Whereby wee shoulde knowe what to doe and what to eschue for to liue in this present worlde soberly righteously and religiously the which instruction is not onely in woordes but also in temptations and afflictions Wherevppon it followeth that Solomon beeing on earth spake not Deut. 8. 1. earthly but heauenly for wee can haue no instruction vnlesse God speake to vs from Heauen as Moses doeth shewe it very well Out of Heauen hee made thee heare his voyce to instruct thee c. Deut. 4. 46. Wherfore if we be giuen to earthly and worldly things and perseuere therein wee cannot receiue instruction It is then needful for vs to withdrawe ourselues from the desire of worldly thinges and that by the meanes of Gods grace For S. Paul saith For the grace of God that Tit. 2. 11. bringeth saluation vnto al men hath appeared and teacheth vs that wee should deny vngodlinesse and worldly lustes and that wee shoulde liue soberly and righteously and godly in this present world Thirdly he promiseth that we shall haue knowledge and vnderstanding in the lawe and woorde of God the which onely is our knoweledge and vnderstanding It is sayde also in Iohn And heereby wee are Deut. 4. 8. 1. Iohn ◠◠sure that wee knowe him if wee keepe his commaundementes This knowledge ought to bee greatly esteemed of vs as Ieremie admonisheth vs theretoo Let not the wise man glory in his wisedome c. But let him that glorieth glorie in this that hee vnderstandeth and Ier. 9. 23. knoweth mee Thorowe this knowledge we differ from brute beastes Wee ought then to giue good heede to these sayinges of the wyse Psal 32. 9. man Fourthly hee promiseth vs Instruction to doe wisely that is to say that by his sayings we shall learne to bee wel ruled and gouerned and also that willingly wee shall heare those which shewe vs our faultes and chiefly those which are expert and wise which knowe howe to reprooue and vse it in tyme and place that by their correction wee may amende our life and become wyse And by these sentences hee laboureth to withdrawe vs from death wheretoo the obstinate and stubborne are bent Or despisest thou the riches of his Rom. 2. 4. bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance c. Finally they serue so to frame our harts that we should delite to giue to our neighbours that which is theirs to suffer no man to doe them wrong and to gouerne vs in such wyse that no man finde in vs any thing worthy of reproofe or blame Wee learne then by these woordes to doe wel to all men to hurt no man and to bee a good example to our neighbours and not offensiue vnto them And heerein wee begin a blessed lyfe and to possesse the kingdome of heauen wherein is our abyding but those which doe the contrary begin euen now their hel As farre as wee can hitherto see these sayings learne vs to feare and serue God and to agree with our neighbours and accomplish our saluation 4 To giue vnto the simple sharpnes of witte and to the childe knowledge and discretion After that he hath shewed whereto these sentences serue he nowe declareth to whom they are profitable continueth furthermore in shewing what profite commeth of them By the simple hee vnderstandeth those which neither haue wit nor wisedome to gouerne themselues nor yet can discerne good from euill to doe the one and flye the other and so are easily to be deceiued and may sooner be persuaded to folowe wickednesse than righteousnesse to choose rather that which is hurtfull vnto them than their profite We are all of this nature if we be left vnto ourselues Adam hath wel shewed it vnto vs and not only Gen. 3. shewed but also from him as frō a spring hath this simplicitie flowed into all mankind But although it bee natural and come by succession yet if we perseuere therein we shall not be excusable but as by it wee shall haue folowed wickednesse and chosen our hurt euen so by it shal we miserably perishe with the wicked For sith that God doeth teach vs by his word to take heed from being seduced in giuing vs warning of the craftie inuentions and enterprises of Satan of the deceitfulnes of the worlde the alluring of our owne concupiscences and offring vs his helpe fauour and grace there is no falt then but in ourselues that this hurtfull simplicitie is not taken from vs and that wee haue not this sharpnesse of wit knowledge and discretion which the wise man promiseth vnto the simple which applie and studie his sayinges with all their heart When he maketh such promise wee must vnderstand that it is not good to be simple as are those which S. Paule speaketh Rom. 16. 18. of that suffer themselues to be deceiued with false teachers Yet he meaneth not that wee shoulde forsake simplicitie but so farre as it proceedeth of our naughtie and corrupt nature and that through this corruption it is accompanied either with malice or ignorance or else with them both Such simplicitie as is ioyned with wisdom and knowledge whereby a man
the which there is nothing but damnation As then the euerlasting life followeth the promis of the earthly life so likewise doth damnation and euerlasting death followe the threatening of rooting out of this world Thus whosoeuer enioyeth the land by the promis of God the which hee layeth holde on by faith may bee assured of euerlasting life and whosoeuer layeth not hold on it through the promis and is threatened to be cut off and rooted out may looke for nothing but perpetual miserie As touching the rest God wil not please his children wherewith hee satisfieth strangers but will enriche them with his benefites which shal neuer perish These promises thus considered if we conferre them with the threatninges made to the wicked we shal not enuie their prosperitie For although to the sight and iudgement of men they are planted and fast rooted and that they spring florish and bring forth frute yet shal they quickly perish Contrarily the good righteous which seeme to be of litle value in this world if they be taken away it is Psal 37. not to the ende that they should perish but after what sorte soeuer God doeth withdrawe them thence out of this worlde it is for to plante them in his heauenly kingdome in the which they shal florish eternally When the wicked growe as the grasse and Psal 92. 7. al the workers of wickednesse doe florish then shal they bee destroyed for euer contrarily in the 12. verse of the same Psalme it is sayde The righteous shal florish like a Palme tree and growe like a Cedre in Lebanon But albeeit the wicked doe wel deserue to bee so handled yet is it not to say that the righteous and good deserue and merite that which is spoken of on the contrary part But al commeth only because of the promis Let vs thē take good heede least wee swel and waxe proude by thinking on our deserts but let vs walke on in feare and humblenesse knowing that if GOD shoulde vse and shewe himselfe so sharpe as wee deserue hee might cut vs of and roote vs out of the lande as wicked and vnfaithful that wee are of ourselues and of our owne corrupt nature after the which wee are al corrupted and doe abhominable woorkes And if wee bee not woorthy of this earthly habitation much lesse can we boast ourselues to be woorthy of the heauenly inheritance Wee haue nothing then to triumphe ouer them which perish as if wee did better then they but if wee desire to bee counted woorthy to remaine in the lande wee must pray that it woulde please God to change vs and make vs newe creatures by his holy spirite Wherefore also though we be admonished to walke in the way of good men with promise to dwel in the lande and that the wicked are threatened to bee rooted out thereof yet ought wee not to folowe the opinion of the Papistes which to defende their free wil alledge the exhortations and threateninges of the scripture saying that it should bee in vaine for any to exhort vs with promise and that in vaine it shoulde bee also to threaten vs if wee had not power by our free wil to doe whatsoeuer we are admonished and to eschue whatsoeuer is threatened vs If we did folowe them wee shoulde bee much deceiued For the exhortations are not made neither the promises giuen for to shewe vs what wee can doe but what wee should and ought to do We are much like to vnthrifty husbands that growe in dette and haue nothing wherewith to paye c. Likewise if God doe not holde vs vp and giue vs grace wee shal neither doe that which we are admonished to doe nor yet auoide that which is threatened to fal vppon vs but must needes goe to destruction and perdition The thirde Chapter 1 MY sonne forget not thou my lawe but let thine hear◠keepe my commandements 2 For they shall increase the length of thy dayes and the yeeres of life and thy prosperitie FOrasmuch as Solomon hath admonished vs to walke in the way of good men hath promised vs that if we bee iust vpright wee shal dwel and remaine in the land contrarily that the wicked shal bee cut off and rooted out of it with whome lest we should be included and ouerthrowne hee sheweth vs what we haue to doe for to walke in that same way and to bee allowed before God as iust and vpright that is that we despise not the law of God lest we become like the grounde by the hye way side whose seede was made a pray for the birdes but that wee shoulde bee like to the good Mat. 13. 4. Luke 8. 8. Psalm 1. Psalm 119. Esay 2. 3. Deut. 6. 6. 11. 18. grounde This lawe is the way of good men The commandements are the pathes of the righteous Nowe the manner howe wee shoulde not forget the lawe is giuen vs wee must then continually meditate and exercise ourselues in the woorde of GOD. And because wee are rather giuen to vanitie then to followe the lawe of God let vs pray to GOD that hee woulde giue vs the vnderstanding of his lawe and make vs walke in the path of his commandementes as wee are taught throughout Psalm 119. the 119. Psalme If wee doe this with an vnfeined harte wee shal be the true children of God and though there be in vs many imperfections yet our good God and father wil not cease to lengthen our dayes as Solomon doeth shewe vs saying For they shal increase c. Heere Solomon promiseth vs nothing which is not often repeated in the law and in the Prophets Therefore seing we haue so great a number of witnesses let vs in no wise doubt of this promis Nowe though wee were altogether compassed about with euils that we shoulde walke in the mids of the shaddowe of death yet ought it not in any case to be feared but that God who is alwaies present with vs wil accomplish his promis and chiefly for our spiritual health and eternal prosperitie wheretoo wee must aspire and not stay ourselues in the dayes and yeeres and peace of this temporal life that is to say in the earthly prosperitie And although the Lorde is our life and the length of our dayes yet doeth Solomon attribute it vnto Deut. 30. 20. the lawe and to the commandementes because that God cōmunicateth both him and his riches to those which forget not his lawe but keepe his commandements For what nation is so great vnto whome the gods come so neere vnto them as the Lord our God is neere vnto vs in al that wee call vppon him for Heereof wee may iudge seeing the contempt of Gods lawe that the greatest Den. 4. 8. parte of those which say there is nothing to that to remaine and liue long know not what they say for they followe the steps which leade vnto death They thinke there is no better thing to make them liue long then to be
thou shalt goe and I Psalm 32. 9. will guid thee with mine â—ie If we desire truely to be blessed and to get the true riches we mâ—â—t thus doe that is to say finde wisedome and get vnderstanding 14. 15 For the merchandize thereof is better There is no state in the worlde that is so much occupied as merchandize looke how much as one merchandize is thought to bring more profite than another so muche the more is it desired of many and they that get most by it are counted most blessed And therefore Solomon willing to induce vs vnto wisedome and to giue a reason why the wise man is blessed compareth wisedome vnto merchandize and doeth magnifie it aboue all precious and pleasant thinges to bee wished in this worlde And because he maketh this comparison wee must consider wherein wisedome is like vnto merchandize First of al to occupie deale with merchandize it is requisite that the Merchant bee not slouthfull and negligent but watchfull and diligent The like is required in wisedome as wee haue seeene heere before in the seconde Chapter Pro. 2. 4. Likewise our Lorde Iesus Christ and his Apostles teaching vs the true wisedome doe warne vs to watche for wee bee inuironed and compassed with theeues and robbers which labour for nothing but to destroy vs as the false teachers the diuels our fleshe Secondarily the merchandize that ought not to remain shut vp but to bee put vnto sale that it may helpe them that haue neede thereof euen so wise men ought too make profession of Matth. 5. 14 Matth. 25. their wisedome by good doctrine and by good workes as it is said in the parable of the talentes Thirdly as the merchaÌ„ts do encrease by occupiyng become rich by selling and buing euen so they which labour to profite in wisdome shal abound For whosoeuer Mat. 13. 12. hath to him shall bee giuen hee shall haue aboundance But there are some differences whereof the first is that if wee haue Pro. 2. 6. Esay 55. 1. Iam. 1. 5. Mat. 6. 19. Iam. 5. 2. neede of merchandize wee must dearely buie it of the owners but the Lorde giueth wisedome freely to them which neede the same as it hath beene saide heerebefore and in Iames and Esay The seconde is the merchandize may bee stollen and also waxe rotten but wisedome is euerlasting Thirdly the gaine of merchandize is but to maintaine the body for a while but the gaine of wisedome is the kingdome of heauen and euerlasting life which the wise man shall possesse for euer It is then true that the merchandize of wisedome is better and more certaine but fewe men beleeue it because they are more busied about thingeâ— earthly than heauenly and they also to whome this merchandize is euery day freely presented and offered make no great account thereof Wherefore the merchants of this world which take so great paine for thinges that perishe and vanishe awaye and yet cost them very deare shal be their iudges at the laste day But if wee woulde not then haue them to be our iudges we must take them for our maisters and teachers learning of them to guide ourselues vnto spirituall and heauenly thinges with such diligence care and earnest affection as they follow carnall worldly things Mat. 13. 44. Nowe wee must acknowledge the great kindnesse of our GOD who yeelding to our rudenesse doth teach vs by things most common Luke 19. 1â— and familiar in the world And when it so commeth to passe that wee loue or atleast wise iudge that wee should loue the better thinges and that wee woulde bee very loth too make the holy Ghost a liar who hath spoken by Solomon the merchants which say count themselues Christians should not be like these asses or rather dogs and hogges which had rather esteeme the teÌ„porall merchandize aboue the wisedome of God which labour to gaine a penny to their purse than to heare any good instruction by the worde of God and take it for a troubling of their head when a man speakes to them of God also think make theÌ„selues beleeue that sith they are merchantes they neede not vnderstande what belongeth to God and that it is enough for them to knowe how to order and mainteine their shop Wee may gather of this comparison as the trueth is that it is lawfull for to vse precious â—hinges for also they are not created of God without cause but they that vse theÌ„ ought to be very careful not to exceede measure 16 Length of daies There is no merchandize in the world how good soeuer it is nor pearles how precious and pleasant soeuer they be that can assure vs to liue long but coÌ„trarily the greatest merchants and they that possesse the precious and pleasaunt thinges to the eye and in the iudgement of the worldlinges are they that most feare to die and also their death is more wished than others and it happeneth oftentimes that some lye in waite for their liues and labour to rob to kill them for to spoile them of that they haue This is one of the miseries belonging to greaâ— merchantes and riche men of the worlde that looke what they feare doth happen vnto them euen after their death and cannoâ— obteine their desire but are depriued of it for euer The merchandize of wisdome is farre otherwise for whosoeuer doth enioy it is assured to liue long as Solomon doeth affirme vnto vs by Circumlocution saying Length of daies is in her right hande and heerein he compareth wisdome vnto a strong man that hath his right hand wel armed and fenced with good warlike weaponâ— to defende their liues which are vnder him and in his seruice Wherevpon it appeareth that the man which findeth wisdome is blessed and that his merchandize is better than the same of the merchants of this world which are neuer satisfied and at the end doe not inioy all that they haue gotten But it might be said thaâ— some prooue haue tried that the wisest liue not loÌ„gest there Gen. 4. 8. Gen. 12. 12. Exo. 2. 14. Gen. 32. 7 1. Sam. 19. hath beene some which haue not been assured of their liues Abel died before his Father Abraham feared the Egiptians Moses also feared after he had slaine the Egyptian Iacob feared when hee knew that his brother Esau came to meete him And Dauid feared to stande before Saul As touching the Prophetes and Apostles some of them were slaine in the floure of their age c. Answere That the first part of this obiection hath been handled and Pro 2. 21. resolued heere before in the 2. Chapter Concerning the seconde part the answere is That the ancient holy Fathers doubted not but their daies were numbred determined before God were assured there was no power in the worlde howe mightie soeueâ— it were that coulde shorten them but because they knewe noâ— the number and woulde not tempt God
they sought by al means to preserue this life which they knew they had of Gods gift And yet in somuch as they were weake men like other their fleshe rebelled against their spirit so that their assuraÌ„ce was not so perfect but that it was coupled with doubtfulnesse and distrust For as it is saide in the Galathians The flesh lusteth against the spirite and Gal. 5. 17. the spirite against the fleshe and these are contrary one to another Nowe forasmuch as the length of dayes is in the right hande of wisedome it followeth that what prosperite and ease soeuer we haue in this worlde if wee be voide of wisedome wee doe not liue but are in death Contrarily what miserie and aduersitie soeuer wee suffer yet if we haue founde wisedome and doe get her vnto vs death hath no power ouer vs but we doe liue the which shal neuer be taken from vs. The worldlings doe scorne laugh at this and yet for all the wisedome we haue our fleshe which is of a vicious and corrupt nature doeth stirre and tempt vs to beleeue the contrarie For wee see that the wisest men are most commonly poorest and that there is no count made of them but are a reproche to the worlde and are persecuted and when wee want the riches and honours of this worlde wee esteeme not this to bee life but paine death And it is commonly saide that it is better to liue ten yeeres with ease than fiftie in paine Thus after the opinion of the world fantasie of the flesh it is better to folow the trade of merchandise or some other worldly meanes to become rich for to liue easily and haue honour and so to liue but a while then to folow wisdome and liue poorely and in contempt a long time For this cause then that the contempt of the worlde the moouing fantasie of our flesh shoulde not turne vs away from Wisedome Solomon doeth shew there is no paine in the life of wise men but that they liue in riches and honour for he saieth that in her left hand are riches glorie Wherein he compareth Wisdom vnto a liberal rich man that beareth a good wil towards the needie doth not despise his tenants vnderlings but carieth his purse in his hande readie to emptie it for the comfort of the poore and doeth not torment his inferiours by contempt but doeth honour them doing his duetie towardes them Such is Wisdome towards them that finde her for they that are truely wise what pouertie so euer they suffer in the feeling of the flesh yet are they neuer emptie but haue enough the which they preferre vnto all worldly riches and are contented therewith for also it is much better And moreouer though they bee in contempt of the world yet are they assured that God doth not despise them Psal 37. 1â— but by his mercy he greatly esteemeth them and therefore they esteeme loue contempts better then all the riches of the world As S. Paule witnesseth of himselfe and the Apostle testifieth of Moses and also our Lord woulde haue vs to reioyce in such contempts 1. Cor. 4. 10. Hebr. 11. 25. Mat. 5. 11. And when Solomon doth attribute a right hand a lefte hand vnto wisedome we must take good heede from thinking any carnall thing of it as if Wisdome had hands but by this kinde of speech SolomoÌ„ doth teach vs that the wise are assured to liue loÌ„g and that so much as shal be expedient for their spiritual health that they shal haue goods honors enough where with they shal be contented tarying looking by this promise to obtaine a life riches and honours permanent for euer the which the richest of the world can not promise themselues 17 Her wayes are wayes of pleasure When Merchants other worldly passengers walke in the fieldes they are glad when they finde faire way in the same doe meete with such things as are pleasant ioyful they greatly desire not to be stayed nor hindered in their iourney but to go at their ease without any disturbance the which sometime they misse For as the state which they professe can not assure them of that so also oftentimes they meete with that which is coÌ„trarie to their desire wherat they are grieued wax wery of their way are vexed through the euil mischances and finde no rest in their mindes The wise are not after this sorte for wheresoeuer they folow Wisdome they finde pleasure and their affaires doth prosper wel whervpon they haue great quietnes in mind euen in the most hardest afflictioÌ„s that can happeÌ„ in the worlde in folowing this counsel My brethren count it for an exceeding great ioy when ye fal into diuers temptations For they Iam. 1. 2. â—am 1. 12. doe well knowe that they are blessed that endure temptation c. And therfore by what way so euer they must passe to folow Wisdome yet are they cheereful merie Therfore the wise are not like vnto diuers rich men who although they abounde in worldly wealth yet on which side so euer they turne them nothing doeth please them they haue neyther ioye nor comfort nor rest in their mindes If then we would be happie let vs not folow the trade of worldly rich merchants but let vs lift vp our minds after wisdom and she wil enrich vs giue vs sufficient and contented mindes she wil pleasure vs deliuer vs from all sorow melancholy she wil giue vs rest and quiet mindes and wil make vs prosper in all things and that not for a litle space of time onely but all the daies of our life the which shal not be short as Solomon doeth affirme the same vnto vs saying that length of daies is in the right hand of VVisedome and also doeth affirme here after saying 18 She is a tree of life to them that lay hold on her c. A tree of life that is to say a tree whose frute is of so great vertue goodnes that it giueth life to them which eate therof not like the trees which way faring men finde in the fieldes whose frute if they eate their thirst is alayed and they refreshed for a litle while but they that eate of the frute of this tree are quickened for neuer to dye and it is therefore called the tree of life Wherein Solomon compareth wisedome vnto the tree of life whereof Mofes speaketh in Gene. and doeth put a difference betweene Gen. 2. 9. 3 22. 24. Gen. 2. 9. 17. 33. the tree of knowledge of good and euil whereof also Genesis speaketh For as the tree of life was giuen vnto man for to assure him that hee shoulde liue euer and by the gift and promise of God it had this effect and vertue to make man liue to preserue him from death so doeth Wisedome giue eternal life vnto those which laye holde on her with trust in the goodnesse of God
it when hee saieth The wicked woorketh a disceitful woorke By the which woordes wee must vnderstande that not onely they deceiue others but also thēselues they perswade themselues they cannot fal from their degree and state and that al must happen as they woulde haue it but whatsoeuer they take in hande and doe commeth to nought against their expectation The woorde of disceite doeth shewe it vs very wel so doeth the seconde part of the Antithesis or cōparison also when immediatly Psal 5. 12. hee saieth But hee that soweth righteousnesse c. Hee setteth the seed of righteousnesse against the woorke of the wicked and the sure rewarde against lying or disceitfulnesse Wherein wee may vnderstande that the sowing of righteousnesse is by assurance wee haue in the goodnesse of GOD and by the feare and reuerence that wee haue of his woorde and the greate desire wee haue for to obey him and giue ourselues to liue according to his commandementes whereby hee woulde that wee shoulde liberally and with a good wil helpe the necessitie of our neighbours The scripture exhorteth vs thus to sowe Breake vp your fallowe Iere. 4. 4. grounde and sowe not among the thornes bee circumcised to the Lorde and take away the foreskinnes of your heartes c. Sowe Oseas 10. 12 to yourselues in righteousnesse reape after the measure of mercie breake vp your fallowe grounde for it is time to seeke the Lorde til hee come and raine righteousnesse vpon you Hee which soweth 2. Cor. 9. 6. sparingly shal reape also sparingly and hee that soweth liberally shal reape also liberally Bee not deceiued GOD is Gal. 6. 7. 8. not mocked for whatsoeuer a man soweth that shal he also reape For hee that soweth to his fleshe shal of the fleshe reape corruption but hee that soweth to the spirit shal of the Spirit reape life euerlasting Thus by these scriptures wee see what it is to sowe and that the rewarde is not disceitful but true For they which sowe doe not loose their paines they receiue the fruite which is sayde a sure rewarde because it doeth not faile nor neuer shal but the righteous shal possesse it for euer It is the trueth that Solomon setteth against disceite but although that the wicked which doe abuse and deceiue others are wel woorthy to be againe deceiued and not to enioy that which they thinke and looke for that they deserue to be destroyed yet notwithstanding if contrary to them wee giue ourselues to sowe righteousnesse let vs not therefore challenge any merite but let vs altogither waite vpon the grace and mercie of GOD not deceiuing ourselues by and about his woorde rewarde and wages as if God were bounde vnto vs for to recōpēce vs for our seed of righteousnes For albeit there is a couenant bande betwene man and man to giue reward vnto them Leui. 19. 13. Deu. 24. 14. Col. 4 1. Iam. 5. 4. which labour for vs The workmans hire shal not abyde with thee vntil the morning Yee maisters doe vnto your seruants that which is iust and equal knowing that ye also haue a maister in heauen Beholde the hyre of the labourers which haue reaped your fields which is of you kept backe by fraude crieth and the cryes of them which haue reaped are entred into the eares of the Lord of hostes yet what righteousnesse soeuer we sowe we cannot make GOD bounde to giue vs any rewarde no more then the toole or instrument can for the goodnesse and finenesse of metal make the workeman bounde to it If we do any good woorke it commeth of the grace of God which guideth vs and stirreth vs vp wee are no more but his instruments Not that we are able of ourselues to thinke any thing as of ourselues but our sufficiencie is of God For it is 2. Cor. 3. 5. Phi. 2. 13. God that woorketh in you both the wil and the deed euen of his good pleasure Moreouer we are slaues and bonde men therefore our God who hath redeemed vs with the precious blood of his Sonne cannot stand bounde to vs what righteousnes soeuer wee worke we are vnprofitable seruants we haue done that which was Luke 17. 10 our duetie to doe Therfore when the scripture doeth offer and set before vs a rewarde or hyre let vs make no account of merite but let vs magnifie the grace and bountifulnesse of God whereby wee obteine eternal life the which is called a rewarde not because wee winne the same but for that that Iesus Christ hath gotten it for vs that after al our laboures the same is giuen vnto vs. It is the gift of GOD and not of woorkes lest any man should boast himselfe Ephe. 2. 8. 9. 19 As righteousnesse leadeth to life so hee that foloweth euil seeketh his owne death What worke soeuer we take in hande in this world our intent desire is to profite thereby and by the meanes wherof we may liue and bee at our ease and thus we labour to obteine a good rewarde of our worke which we would not misse and loose And the which for to attaine Solomon hath shewed vs howe wee must forsake the worke of the wicked and folow righteousnes by doing good vnto our neighbours Nowe when he saieth As righteousnes leadeth to life c. he sheweth what this sure reward is that is to say life And forasmuch as the wicked do liue in this world euen with greater carnal ioy then the righteous the which doe seeme often in the sight of the eyes to be rather dead then liuing for the troubles and pouerties miseries and persecutions that they suffer whereupon also through the weakenesse of their fleshe they doe complaine and say Haue mercie vppon mee O Lorde for I am in Psa 31. 9. 10 Psal 88. 1. 2. 3. trouble mine eye my soule and my bellie are consumed with griefe For my life is wasted with heauinesse and my yeeres with mourning O Lorde God of my saluation I crye day and night before thee Let my prayer enter into thy presence encline thine eare vnto my crye For my soule is filled with euils and my life draweth neere vnto the graue it foloweth that the life which is here spoken of is not the temporal life although it commeth of the gifte and grace of God howe miserable soeuer it bee as the faithful doe vnderstande ◠22 for they confesse God to be their Creator but it is the euerlasting life whereof the wicked are depriued for euer as Solomon doeth affirm saying So he that foloweth euil seeketh his own death Forasmuche as the temporal death is common to al men Eccle. 9. 2. and al thinges happen alike to al men and also that temporal death is an entrance vnto life it foloweth wel that the death which they seeke which folow euil is not the temporal death though it be vnto the wicked a part of their euil as an entrance vnto eternal death whereof here
so farre of that the worde which leadeth them vnto this sorowfulnes doeth hurt them that rather it is healthful for them For though I made you sorowful by mine Epistle yet doe I not repent me c. ◠Cor. 7. 8. because ye sorowed vnto repentance If then we receiue the word in feare it shal not hurt vs but greatly profite vs not for one time onely but for euer And sith that the children of the world do reioyce at a temporal profite by a stronger reason the worde of the Lorde ought to giue occasion vnto the faithful for to reioyce when the same bringeth them vnto eternal life that euery one of vs may say with Dauid I haue delighted in thy lawe Also Thy testimonies haue bene my delight c. It commeth not from ourselues that we Psal 114. 14 24. haue this delight and therefore the Psalmist prayeth Lorde teache me the way of thy statutes Although then that the couetous doe Psal 119. 33. often walke with a stiffe necke and that they seeme to be ioyful yet haue they a crooked heart and haue no true reioycing Euen so if we wil be deliuered from heauines and obteine ioye wee must receiue the lawe which doeth aduertise vs of our sinne for to repent therefore and we must cleaue fast vnto the promises and stay ourselues thereupon for to assure vs of the remission of our sinnes and of eternal life 26 The righteous is more excellent then his neighbour but the way of the wicked wil deceiue them Whilest we are in this world albeit that God doeth giue vs this grace that we conforme not ourselues vnto the world neither are of the worlde yet must we dwel with them which are of the world and think them our neighbours euen though we know that they are nothing worth Solomon doeth somewhat signifie it when he saith The righteous is more excellent then his neighbour But when he speaketh thus his chiefe in tent is not to make vs to vnderstande the same but to turne vs away from the prosperitie of the wicked For Solomon doth set himself against the common opinion of men which iudge them excellent that haue their scope and course in abundance Psal 37. 1 of riches and great credite and that take their ease and pleasures in this life For by this that they doe their businesse wel and bring their purposes and enterprises to passe the worlde esteemeth them excellent personages Contrarily Solomon doeth heere pronounce that albeit the righteous seemeth to bee a man of nothing woful and vnprofitable yet that he is excellent by this that whatsoeuer doth happen to him he goeth not out of the right way He setteth the excellencie of the righteous in his patience and constancie as he doeth shewe it when he saith consequently But the way of the wicked wil deceiue them Heere the way of the wicked is taken for that which they are and doeth happen vnto them for not knowing themselues and seeing their prosperitie credite and power they make themselues beleeue that al things are lawful for them and therefore they liue in al dissolution They forsake the way of saluation and take the broad way which leadeth to destruction Mat. 7. 13. And that we shoulde not goe astray wee are warned for to enter by the straight gate If then wee wil finde excellencie let vs not staye ourselues with the great number nor with them that are most esteemed after the worlde but let vs conuert with the small number and most contemned Nowe the righteous in this point is saide to be excellent for the giftes and graces of God by the which he is ledde and gouerned so wel that he erreth not but keepeth the right way of saluation and eternal life That we must so vnderstand it Solomon doeth shewe it vs when against excellent he setteth the way that leadeth to errour For because that the wicked are voide of al gifts as they deserue they can not wel guide themselues whatsoeuer they haue or that happeneth them but al thinges are a stumbling blocke vnto them an hinderance ouerthrow and destruction as Solomon doeth giue it wel to vnderstande when he saieth that the way of the wicked maketh them erre And it hath alwayes bin that this hath befal them The wicked are strangers frō the wombe euen from the bellie haue they erred and speake lies And albeit Psal 58. 3. that the wicked deserue to walke in errour yet it is not to say that the iust can deserue to bee excellent for as it hath bene alreadie saide hee is esteemed excellent not for any thing he hath of himselfe for al giftes come from the pure liberalitie of God Solomon Ioh. 3. 27. 15. 4. 5. 1. Cor. 4. 7. Iam. 1. 17. also doeth signifie it when hee doeth not attribute to man that hee is excellent True it is that man in his first creation was made excellent when hee was created and formed vnto the image and likenesse of God but hee lost his excellencie by transgressing of God his commaundement and by the inuentions that followed thereupon I considered in mine heart the state of the children of men that God had purged them yet to see too they are in themselues as beastes God made man right but they sought many inue Eccle. 3. 18 7. 30. ntions Also as is saide Solomon doeth not attribute vnto man that hee is excellent but to the righteous hee saieth not Man is excellent but the righteous is more excellent c. In this sort he attributeth excellencie vnto man inasmuch as hee is iust the which hee is not in himselfe but in Iesus Christ Let vs note besides this that Solomon doeth not pretend to attribute vnto the wicked any excellencie though hee say more excellent but hee speaketh also for to repugne and gainsay the opinion of the worlde which reiecteth disdaineth and persecuteth the righteous as Saint Paule doeth describe it in his person Truely I thinke that God hath set foorth vs the last Apostles as men appointed to death 1. Cor. 1. 30. 2. Cor. 3. 21. for wee are made a gazing stocke vnto the worlde and to the Angels to men And contrarily the world hath the wicked in wonderment reuerencing and honouring them And this is as much as if hee did say If I graunt vnto you that they which yee esteeme haue some excellencie yet I woulde haue you to vnderstande that it is as nothing in comparison of the excellencie of the iust whom 1. Cor. 4. 9. yee abhorre And thus a man might well say that Solomon speaketh as it were by Concession Moreouer let vs note that the faithful and iust that are counted before God of great excellencie are heere admonished not to communicate in any wise with the filthines 2. Cor. 6. 14. of the wicked as also Saint Paul doeth exhort them 27 The deceitful man rosteth not that he tooke in hunting but the riches of the
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
hauing greate riches Wee al come of one father and of one mother wee are al one fleshe and one blood and haue al our affections which tende to our profite yet haue wee not al like affections but diuers and which haue diuers effects according as it seemeth vnto euery one that hee ought to proceede for to make his profite or to get honour and to bee in reputation For example of diuersitie or contrarietie of affections and effectes Solomon saith There is that maketh himselfe riche c. Heere Solomon doeth declare vnto vs that there are some which are poore so that they haue nothing yet doe they bragge to bee riche tending by suche dissimulation to get credite and authoritie honour and reputation and by such meanes to finde men that wil lende them and trust them with their goods So doeing they are theeues and robbers offending God and their neighbours Contrarily there are some which possesse great riches and for feare they haue that men wil aske of gift or to borrow so cruel and churlishe are they hauing no pitie nor compassion of the needy doe hyde their riches and faine themselues poore These same are little better then the other for asmuch as in them lyeth they hunger starue the poore and cut their throtes Heerein Solomon doth declare vs the abuses of the worlde that wee may learne that wee must not frame ourselues like therevnto and that wee should take good heed least such deceiuers doe beguile vs. Neuerthelesse it is lawful for vs yea necessary to make ourselues riche where wee are poore not in heaping vp great treasures vpon earth as doe the Mat. 6. 19 20. Luke 12. 15. 16. 9. Psal 37. 16. miserable and woeful couetous for our Lorde doeth forbid it vs but laying vp our treasures in heauen as wee are commaunded For if wee haue any thing to distribute wee wil not ceasse to become riche if wee haue contentation though wee haue but a little For a smal thing that the righteous hath is better then great riches of the vngodly Wherefore let vs obey the Apostle Let your conuersation bee without couetousnesse In this sort we shal be as poore and yet making many riche Also When wee are rich it is lawful for vs yea necessary to make ourselues poore not for feare to lende Heb. 13. 5. 2. Cor. 6. 10. Luke 12. 15. or to giue but wee must followe the saying of our maister Christ make you freendes of wicked mammon c. It remaineth that they which buy be as though they possessed not Hee exhorteth vs to followe the readinesse and willingnesse of the Macedon Churches Commaunde the riche c. If in following 1. Cor. 7. 31. 2. Cor. 8. 7. Tim. 6. 17. the opinion of some wee wil vnderstande that Solomon by the first parte of this sentence speaketh of them that haue greate aboundance of riches and yet gouerne themselues so euil that they become poore and needy and sone indetted there shal bee no inconuenience For wee see many of them which hauing aboundance of riches do not ceasse therefore to owe much and that not through excesse or greate superfluous expenses but their riches doe not prosper with them because that God doth not powre foorth his blessing vpon them the which onely maketh riche Contrarily there are some which haue nothing or very litle but because that through Pro. 10. â—â— the blessing of God they rule themselues wel they haue enough and contentation according as Saint Paule saith Truely godlines is great gaine if a man bee contented with that hee hath Suche 1. Tim. 6. 6. riches are muche more better then the more aboundant the which are possessed without confessing the blessing of God To the ende then that for all our pouertie wee may bee rich and haue no neede let vs confesse that the blessing of God is necessary for vs and therfore let vs aske of him that hee woulde giue vs this day our dayly bread And let vs beleeue that it is he onely that gouerneth vs and giueth vs al things for to vse For then the giftes of God shal bee profitable vnto vs and wee shal vse them rightly and to our coÌ„moditie and felicitie when wee shal be assured by faith that it is God who gouerneth al things that we shal aske and loke for al things that we haue neede of of him 8 A man will giue his riches for the ransome of his life but the poore cannot heare the reproche When wee heare Solomon speake thus let vs take good heede from blaspheming as doe the Papistes which say that we must satisfie Math. 5. 14 16. for our sinnes and winne Paradise by our almes giuen too the poore and by distribution of our goods vnto the Churches and couentes for to bee partakers with their suffrages and prayers with this goodly diuine seruice and with the workes of super erogation of Priests and Monks It is too horrible a blasphemie by the which the Papistes doe deny the power and vertue of Christe his death â—â— passion and asmuch as in them lyeth doe abolishe the same and no thanke to them that al the worlde is not damned eternally seeing that there is no saluation in any other c. It seemeth wel at the Actes 4. 12. first sight that Solomon woulde leade men to trust in their riches by a kind of speache to make them their God and Sauiour But let vs know that Solomon neuer thought vpon any such matter for the holy Ghost by whome hee hath spoken doeth not contrary and say against himselfe Nowe he attributeth vnto God the ransome of life but God wil redeeme my soule O Lorde God forasmuche as wee haue gotten this blessing neither by our power wisedome Psal 49. 15. 130. 3. dignitie nor riches but by the meanes of the shedding of the precious blood of our Lord Iesus Christ EueÌ„ as the sonne of man came not to bee serued c. But Christ being come an high Priest of good Mrt. 20. 28. He. 9. 11. 12. thinges to come by a greater and more perfect tabernacle not made with handes that is not of this building neither by the blood of Goates and Calues but by his owne blood entered he in once vnto the holy place and obteined eternall redemption for vs. Knowing that yee were not redeemed with corruptible thinges as siluer 1. Pe. 1. 18. 19. and golde from your vaine conuersation receiued by the traditions of the Fathers but with the precious blood of Christ For God so loued the worlde that hee hath giuen his onely begotten Iohn 3. 16. sonne that whosoeuer beleeueth in him should not perish c. In this appeared the loue of God towardes vs c. Of this raunsome and deliuerance wee are made partakers by faith Let vs then 1. Iohn 4. 9. 10 Iohn 3. 16. 5. 24. Rom. 3. 24. 25. 1. Pet. 1. 5. 21. knowe and learne that Solomon
doe finde them harde vngentle stiffe and cruel and so their way is harde and hated both to them and to their neighbours which doe knowe their hypocrisie dissimulation and fayning albeit that they seeme to bee gentle soft and gracious to the simple and vndiscreete and to their lyke As contrarily the men of vnderstanding which are soft and gracious to theÌ„ which loue wisedome doe seeme hated harde and sharpe vnto mockars and contemners 16 Euery wise man wil worke by knowledge but a foole will spread abrode follie Wee haue seene before that the craâ—tie or subtil man doeth Prou. 12. 23. hyde knowledge whereuppon it foloweth that hee is indued with knowledge and as hee is indewed therewith so doeth hee also gouerne himselfe thereby Solomon doeth signifie this guyding gouernement when he saith Euery wise man wil woorke by knowledge This knowledge is not the same whereof Saint Paule speaketh knowledge puffeth 1. Cor. 8. 1. Esay 11. 9. vp but the same whereof Esay speaketh which wil not hurte for the earth shal bee full of the knowledge of the Lorde as the waters that couer the sea Whereunto wee are exhorted by Saint Peter 2. Pet. 5. 5. Ioyne moreouervertue with your fayth and with vertue knowledge c. Solomon doeth wel shewe vs that hee speaketh of such knowledge when hee saith But a foole wil spread abrode follie The foolishe are depriued of this knowledge and therefore hee sheweth his follie proceeding in his affryres rashly without considering whither he doe wrong to his neighbours or no it is ynough for him to bee seene and praysed and to gaine something if it bee posible neither doeth hee care to bee beloued nor yet to loue his neighbours but is ready rather to fight against them if hee thinke that they hinder him to come to the ende of his enterprises Heereby wee may know that there are very fewe wise men in the world and that it is filled with the foolishe not with such as the worldlinges and carnal men doe count fooles true it is there are fooles about whome the mockers and iesters doe take their pastime and make them as it is sayde may games the world is but too full of such fooles but of such as are counted foolishe and are abhorred of the worlde their number is very smal Blessed are yee which suffer persecution for righteousnesse c. Againe Blessed are Mat. 5. 11. yee when men reuile you and persecute you c. Heerein standeth the true wisedome as Saint Paule doeth expresse Let no man deceiue himselfe If any man among you seeme to bee wise in this worlde let him bee a foole that hee may bee wise They 1. Cor. 3. 18. which folowe these admonitions are the wise which rule themselues by knowledge And the greate wise men of the worlde with their great traine are but foolish for the wisedome of this world is foolishnesse before God 17 A wicked messenger falleth into euil but a faythfull Ambassadour is preseruation When Solomon setteth A wicked messenger against a faythful ambassadour hee teacheth vs wherein wee may iudge the messenger to bee wicked to wit when hee doeth not giue himselfe faythfully to doe the message that hee is sent for and to execute the office that is committed vnto him Solomon doeth threaten such a messenger with the fal of euil that is hee doeth foreshewe him a sharpe and harde punishement as hee doeth deserue by his infidelitie and disobedience whereinto hee throweth himselfe headlong either by set malice or by negligence and contempt And thus there is a double fal one whereinto hee falleth headlong himselfe the which is cause of the seconde Wee iudge that messengers or Ambassadours are wicked and disobedient when they breake or leaue out any parte of the commission that is giuen vnto them by their superiours and rulers and that rightly they are punished as traytours and vnfaythful By a farre more stronger reason then they which are sent of God are to be counted disobedient and traytors when they neglect the message of their Lorde and consequently are very worthy to bee grieuously punished the which they can by no meanes auoide as Solomon doeth signifie it when hee saieth That A wicked messenger falleth into euill Amongest the messengers and ambassadours of God in this worlde the principals are Kings Princes Magistrates Pastours and Ministers of the Churche Wherein if they doe not labour to doe their Psal 2. 9. 12. 82. 7. Wisd 6. 6. Eze. 3. 17. 33. 8. 34. 2. message wel punishement is prepared As it hath beene saide the wicked messenger doeth wel deserue to fal into euil for also asmuch as in him lyeth hee hurteth his neighbours as Solomon doeth signifie saying But a faythfull Ambassadour is preseruation Forasmuch as hee attributeth preseruation vnto the faythful Ambassadour hee giueth closely to vnderstande that the wicked messenger bringeth death and is a murtherer for the which cause it is good reason that hee shoulde fal into euil The worlde is greatly filled with such messengers as wee may see by the multitude of decrees and wicked iudgementes that are pronounced and executed vpon the innocents Also we may see it by the false doctrines which are sowne by the hypocritical Fryers of the Popish Churche For to knowe that Kings Princes Magistrates and Pastours of the Churche are messengers let vs note that a man is called a messenger when hee is sent vnto any place for to doe or say any thing Wherevpon it right wel foloweth that wee may cal Kings Princes Magistrates and Ministers the messengers of God for they are sent from him And Saint Paule saith that powers are ordeined of God And the scripture doeth cal them by a 1. Pet. 2. 14. Rom. 13. 1. Psal 82. 6. 2. Cor. 5. 20. 1. Cor. 4. 2. 2. Cor. 6. 3. Mat. 24. 45. 25. 14. name that signifieth not only an Angel but also God Euen so wee cal the Ministers of the worde the messengers of God for they are sent for to carry the message of reconciliation in this ministery they ought to behaue themselues faythfully and without offence And consequently al faithful men euery one according to the charge which is committed to him ought to behaue themselues faithfully with care and diligence otherwise we fal first into corporal euil and afterwardes into euerlasting euil Contrarily they which haue faithfully executed their office as they are healthful and serue for preseruation to theÌ„ vnto whome they do seruice euen so also they themselues shal obteine health and preseruation they shal not fal into euil but shal prosper Solomon doeth signifie this same saying A faythful Ambassadour is preseruation Wee do very willingly receiue and welcome and honour a good Phisition by whose arte and science wee obtaine health wee shewe him a cheereful countenance and if wee bee able wee wil giue him giftes and presentes and doe wishe him felicitie and prosperitie Therefore when Solomon doeth attribute
can eyther by heaping vp of goods and riches together or by credite and power or by leagues with the more mightie more noble then themselues yet must their house fall for it is not built vppon the rocke Albeit then that the wicked doe boast and brag and exalt and lift vp themselues yet shal they not continue They thinke they are verie sure and stable as Solomon doeth signifie it attributing an house vnto them and attributing vnto the righteous but a simple tabernacle the which oftentimes is litle and lowe and easily remoued hither and thither Notwithstanding hee compareth the florishing state of the righteous vnto the appearance of the long continuance of the house of the wicked and doth also preferre the same before it when hee saith But the Tabernacle of the righteous shal florish First of al let vs note that when a simple and weake tabernacle is preferred vnto an house which seemeth strong and mightie wee are taught not to stay nor to trust vnto the fayre shewes of this worlde but rather to seeke humble thinges and to be contented with a lowe degree so doing we shal be raised vp vnto an excellent and euerlasting highnesse Secondly forasmuch as the state of the wicked is compared vnto an house wee must not therefore maruell though they bee greate in outwarde sight and doe long stande as it seemeth to those which haue not like prosperitie Their state is compared vnto an house but like to such an house as shal be destroyed and shal ouerwhelme such as are therein Nowe there is none of vs but had rather dwel in such a light tabernacle then to dwel in such a decayed house how great and faire soeuer it be They which know of destruction at hande cannot dwel but in great feare And forasmuch as the scripture compareth the state of the righteous vnto a tabernacle against the wicked their estate therefore wee must not departe from righteousnesse though that in folowing thereof wee bee despised of the worlde and that our condition be worse in outwarde sight then the same of the wicked For the pouertie of the faythful patiently borne is much more worth then the great prosperitie of the wicked Solomon doth signifie it when against destruction he setteth florishing saying But the tabernacle of the righteous shall florishe But seeing that the floure is soone passed and gone and that it withereth becōmeth haye very quickly dryeth as we dayly see and that the scripture compareth the most excellent thinges of this worlde vnto a floure to shewe therby their vnstablenesse inconstancie and vanitie it may seeme therefore that the excellent state of the righteous is not duely Iob. 14. 2. Psal 103. 15 Esay 4. 7. Iames. 1. 10. nor rightly signified when it is said that their tabernacle shal florish To the which I answere albeit that the floure is of smal continuance yet after winter in the which it seemeth that al herbes are deade when the spring time commeth in the which all herbes and rootes of the earth doe waxe greene spring and floorish wee finde al things well and in good case whereat we reioyce The Scripture also for to signifie the prosperous and blessed estate of the faithful doeth attribute to them flourishing it saith Heereafter Iacob shall Esai 27. 6. 35. 1. take roote Israel shal floorish grow the world shal bee filled with fruite The desert the wildernes shal reioyce and the wast ground shal be glad and floorish as the rose c. Such as be planted Psal 92. 13 14. in the house of the Lorde shal floorish in the courtes of our God And because that this prosperous and floorishing estate is not outwardly seene but that the faythfull most commonly are vnder affliction as experience doeth teach it The Scripture sayth not that they doe floorish for they are now as it were in the winter but it saith that they shal florish And herein it sheweth that their flowre shal continue euen for euer Solomon doth wel shew it here when against destruction he setteth flourishing 12 There is a way which seemeth right to a man but the yssues thereof are the wayes of death When any thing is often done in the world it seemeth there is no euil in it Wherevpon it followeth that it seemeth good and right seeing that betweene good and euill betweene wrong and right there is no difference There are but a fewe which be of this opinion but in al estates almost custome is made a law though it be against the honour of God and against the loue of our neighbour We may see the same in superstitions and idolatries in craftes and occupations in trades and merchandize Because the way that such folkes doe holde is commonly vsed therefore it seemeth too them right but they shal at the last feele that they wandred and went astraye after diuers sortes and very greeuously as Solomon doeth signifie the same when he sayth But the yssues thereof are the wayes of death Wherein he teacheth the very same thing that Moses taught the children of Israe Ye shall not doe after al these thinges that wee doe here this day that is euery man whatsoeuer Deu. 12. 8. seemeth him good in his owne eyes And immediately after hee Deut. 12. 8. threateneth that if wee followe that which is right in our owne minde and opinion that wee shal dye not onely temporally and corporally the which is common both to men and to beastes to the Eccles 3. 19. 9. 2. iust and vniust and also wee see that they which walke right after the iudgement of the worlde are not in so great danger of corporal death as are they which seeke to please God according to his word Who are rather counted sheepe for the slaughter But chiefly by eternal death wherein the wicked shal knowe that the way which Rom. 8. 36. they haue holden was not the right way Suche knowledge shal profite them nothing but further to torment them Wherefore let vs vnderstande that Solomon doth Wis 5. 3. admonishe vs to walke cleane contrarie to our owne opinion and fantasie if wee wil auoide death and obteine life Furthermore hee sheweth vs that wee al of ourselues do tend vnto death for wee thinke that wee are so wise that wee can alone guide ourselues This same is common to al men vntil they be regenerate and sanctified by the Spirite of God who by his annointing doeth teach and leade them To the ende then that we do not enter into the wayes of death Let vs pray Leade mee O Lord Psal 5. 8. 25. 4. in thy righteousnes because of mine enemies c. Againe Shewe me thy wayes O Lorde and teache mee thy pathes c. 13 Euen in laughing the heart is sorowful and the ende of that mirth is heauines When the worldlinges and carnal men doe feele themselues troubled and grieued or when they wil put away and resist
earth and that they may teach their children And I will giue them one hearte and one way that they may feare me for euer for Ier. 32. 39. Psal 34. 12. Pro. 10. 11. 13. 14. the welth of them of their children after them So also they may teach others according to that which is written Come children hearken vnto me I will teach you the feare of the Lorde Solomon doeth signifie it also somewhat in his 5. chapter and. 16. verse but more manifestly in other places We must not be niggardes in distributing of these waters for in giuing of them we diminish nothing at all thereby but rather encrease and in so doing we giue nothing of our owne but are onely the ministers and stewardes of our Lorde Iesus Christ to whom onely belongeth these waters and hee onely giueth and therfore we must resort to him for he also doeth Esa 55. 1. Iohn 4. 10. 14. 7. 37. 38. call vs. If we obey to this calling wee shal want nothing Beholde thus much concerning the first similitude As touching the seconde where Solomon sayth to auoyde the snares of death Let vs note that the state of those which feare God is such that as it is written Rom. 8. 36. For thy sake are wee killed al day long and counted as sheepe for the slaughter And Satan the worlde and their owne fleshe doe set nettes for to take them and to destroy them for euer but by the feare of the Lord they which doe leade them to conforme themselues vnto his wil to obey him and to put their trust in him doe auoyde death for albeit that the wicked kil the body yet haue they no power ouer the soule the which not consenting vnto the temptations of Satan nor to the lustes of the fleshe ouercommeth death and al his forces and perceth vnto the heauenly blisse from the which it shal neuer bee put backe And thus they auoyde the snares of death not of themselues but for that that the Lorde doeth heare them and deliuer them Wee see therefore that it is very profitable for vs to obey the exhortation of Saint Paule which Psa 34. 18. Phi. 2. 12. sayth So make an ende of your owne saluation with feare trembling That which Solomon attributeth heere vnto the feare of the Lorde hee doeth in an other place attribute vnto instruction of the Pro. 13. 14. wise and that very sitly for whosoeuer is truly wise hath the feare of the Lorde and hee that feareth him is wise and his instruction tendeth to leade his neighboors vnto this feare which is the first chiefe parte of wisedome 28 In the multitude of the people is the honour of a king for the want of people commeth the destruction of the Prince Solomon by the king and by the Prince doeth vnderstande all those which haue power and are ordeined for to gouerne some countrie or religion Such kinde of men commonly do thinke themselues in high honour and maiestie when by the credite and authoritie that isgiuen to them by flatterers eyther by violences that they exercise or by the abundance of their riches they make themselues to bee reuerenced and feared and that no man dare beholde them but in trembling wise or in hauing them in more highe admiration then they ought for they also knowe wel as they thinke howe to mainteine their honour euen with the contempt of God without whome neuerthelesse they haue no preheminence nor authoritie And if it were not that God causeth his maiestie to shine in them for to make his ordinance to be regarded and that pollice should be ordered to put away confusion and that the good and innocent might liue in peace and rest no man woulde make any more account of them then of the wormes of the earth for their owne partes they are no better albeeit that for the degree and dignitie that God hath giuen them they are called the children of God and that wee ought to submit ourselues with al humblenesse Psa 82. 6. reuerence and obedience vnto them so that it bee according as God wil haue it But in seeking magnifically these former things they abuse themselues greatly as Solomon doeth shewe it when he sayth In the multitude of people is the honour of the king c. The Lordes and Princes of the earth for to come to honour must labour then to get a multitude of subiectes and to hold them vnder their obedience and gouernement The which shal easilie bee done if first they doe yeelde themselues obedient vnto God folowing his Deut. 17. 16 commandement and that they become not like vnto Pharao king of Egipt who afflicted the children of Israel lest that they shoulde multiply in his lande but let them cause the lawe touching straungers to be obserued and let them folowe good Kings as Dauid Iosaphat Leui. 19. 33. 34. Ezekias and Iosias So doing they shal defende themselues and shal be truly reuerenced and feared and shal not falsly and in vaine vsurpe these titles so honourable the which doe not appertaine vnto fauourers and nourrishers of seditious and rebelles of dissolute and careles of wicked scorners and contemners of God and of his worde but doe belong vnto them which truly confesse their soueraigne Lorde of whome they receiue their honour vphold good pollicie not only Ciuil but also Ecclesiastical to the ende that their people may learne to feare and honour God by liuing i◠peace and quietnesse in loue and good brotherly concord togither Otherwise the people shal be constrained to scatter abroade and to bee dispersed as sheepe going astray when they haue no shephearde Nowe as a shephearde loosing his flocke is vndone euen so Kinges and Princes suffering by euil gouernement their people to scatter heere and there are voide of honour and doe ouerthrowe and destroy themselues Solomon doeth so affirme when hee sayth And for the want of people commeth the destruction of the Prince First of al let vs note that the want of people commeth not chiefly through changing of countrie when they flye from the yoake of their natural prince but when there is confusion amongst the people by diuisions sectes conspiracies seditions insurrections sturres debates vproares and rebellions Then principlaities and kingdomes cannot stande whereupon followeth the destruction of the prince for he can bee no prince without a princedome no more then an head is a head of those members that cleaue and ioyne not vnto him Secondly let vs note that forasmuch as the honour of the king stādeth in multitude of people not in a cōfused scattered multitude that thereof it wel foloweth that such a multitude is not worthy to bee named a people but a sorte of Lyons wolues serpents dogges swyne yea Deuils incarnate Thirdly that it is laweful for kings and Princes to desire a greate people and to labour to increase the number of their subiectes by good gouernement and not by warres
auoide death doeth teache vs wherein standeth the life of man when he saith A sounde hearte is the life of the fleshe By a sounde hearte Solomon doeth signifie the desires purposes and merciful soft gracious and pitiful affections free from wickednesse bitternesse from rigour and crueltie Vnto these doeth hee attribute the life of the fleshe that is to say to man If wee wil vnderstand it of corporal life there shal be no inconuenience for good and sounde affections make a man to liue ioyfully which is one of the chiefe partes of this present life for wee count ourselues to bee in death except wee liue ioyfully not after a worldly carnal maner which is not to reioyce in holinesse and honestie Neuerthelesse though this present life be common both to the elect and reprobate yet is it most meete to vnderstande this sentence to apperteine to the life to come not that our sounde desires shoulde bee worthie thereof but by the grace of God it doeth followe it and it is a certaine trueth that they which are guided with such affections shal enioy eternal life Blessed are the pure in hearte for they shall see God Nowe there is none of vs which are naturally sounde and pure in heart and of Mat. 5. 8 Gene. 6. 5. 8. 21. Iob. 14. 4. ourselues wee cannot haue them suche vnlesse that GOD doeth cleanse and heale them Wherefore when Solomon promiseth life the which wee al desire vnto a sounde heart hee doeth aduertise vs to aske Lorde haue mercy vpon mee Heale my soule for I haue sinned against thee Heale me O Lord I shal be healed c. Make mee a cleane heart O God and renewe a right spirite within mee If wee wil obteine such requestes wee must receiue the doctrine Psal 50. 20. 4. 5. Iere. 17. 14. Psal 51. 12. of the Gospel by faith the which is called a sound and wholsome doctrine not onely because it is pure and cleane exempted frō all filthinesse from lying and deceiuing but also because it clenseth purifieth and quickeneth the heartes of those men whome it pearceth Saint Paul doeth giue vs this same wel to vnderstand when hee setteth lyes and fables which corrupt the mindes and spirites of 1. Tim. 6. 3 2. Tim 4. 3. Titus 1. 9. men against it Heereby wee may see there is neither health nor life but onely where the Gospel is purely preached and receiued By the same it is that Iesus Christe hath brought vs life into light and this is the power of God for to saue al beleeuers Likewise wee may knowe there is not much health nor life in the worlde for though 2. Tim. 1. 10. Rom. 1. 16. men doe purely preache the Gospel yet are wee like vnto sicke men to whom Phisicke is offered for a remedie to restore life and health and they refuse and wil none of it and therefore we haue neede to bee sharpely reprooued as them of Crete Nowe that soundnesse of the hearte consisteth in the former good affections and desires Saint Paule doeth shewe vs when bee woulde haue vs to be sound in faith in loue in pacience Solomon also doeth declare it vs Tit. 1. 9. 2. 2. heere when against a sounde hearte he setteth enuie saying But enuie is the rotting of the bones For enuie signifieth al sinister malicious and cruel affections albeit that the worde which Solomon vseth may be taken in good part and chieflly when it is attributed vnto God and to his seruantes which desire nothing but his glory and the saluation of their neighbours but when it is set against sounde desires then must we take it in the euil part for the contrary affection wherwith they are stained which are sory when they see the affaires of their neighbours to haue good successe though thereby they susteine no hurte but they woulde bee alone in prosperitie and reputation and that other shoulde bee Exo. 20. 5. 34. 14. 1. Kin. 19. 10 Psal 69. 10. put backe and despised and cannot suffer their neigbours which are better then they to prosper nor to bee praysed but inuent and seeke their destruction without cause The Diuel is the father of suche people which neuer ceassed til that he had almost quite ouerthrowne mankinde And Caine is their Captaine whome diuers haue followed as the brethren of Ioseph Saule against Dauid the Scribes and Pharisees and Iudas against Iesus Christe and nowe the most part of those which persecute the poore faithful Christians The desires of such men are as the rotting of the bones For as by the rotting of the bones man falleth to death euen so suche affections doe kill men For in this worlde hee hath no soundnesse nor rest in his conscience but is continually tormented albeit that hee labor to purge melācholie the which is also a death and afterwards he goeth vnto damnation and eternal death except that with the brethren of Ioseph he come to confesse his malice and to be displeased therewith 31 Hee that oppresseth the poore reproueth him that made him but hee honoureth him that hath mercy on the poore Although wee be very wicked and that there be many which of set purpose are giuen to doe thinges which they knowe to serue to the dishonour of God yet there is none that wil bee counted wicked and also there is none but wil bee very sory to bee called or esteemed a contemner of God And therefore to auoide this reputation and that none shoulde thinke wee woulde dishonour God the worldlings and carnal men yea the most wicked will labour to shewe themselues very zelous of the honour of God in doing some thinges which shal haue an outwarde apparance of holinesse and religion as Caine Core Dathan and Abiram and Saule Othersome Num. 16. 18 1. Sam. 15. 15 Act. 8. 18. to colour their wickednesse and the dishonour they doe vnto God wil desire to haue some honest vocation and wil labour therin speaking of God and of his workes as Iudas and Simon Magus but therein they avoide not the dishonour of God as it appeareth when God declared that hee alloweth not suche kinde of seruices As by these things doone with an euil conscience we honor not God euē so also his dishonor standeth not in the omission Psal 50. 8 Esay 1. 11. 29. 13. 58. 11. Mat. 7. 21. of them but it standeth in this when wee forsake and doe contrary to that which hee chiefly commandeth and without the which nothing can please him It is true that the principal honour wee can giue to God that he asketh of vs before al things is declared vnto vs in the first table of Moses but wee cannot giue vnto him that hee requireth except wee render vnto our neighbours that which wee owe them without doing them wrong and chiefly the poore So that God doth disalowe al the honour that men can doe him and doeth holde it for dishonour if wee doe
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
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