by necessitie as he signifieth saying he is destitute of vnderstanding and so he noteth him of infamie from the which he exempteth the thiefe He marketh also this miserie saying That he destroyeth his soule the which he hath not laide to the theeues charge Wherein we may see that the worlde is much voide of sound iudgement For a thiefe nowe shal be pursued with al diligence to be punished euen to death but the adulterer shal be pardoned there shal be nothing els but laughing at the horrible abhomination that he shal commit as were at a may game or puppet play In speaking thus wee doe not quit the theeues saue theÌ„ from punishment for we know what is written but wee would say that Rom. 13. â— they which punishe the theefe more grieuously then the adulterer do iniurie vnto God who hath appointed a more grieuous pain for the adulterer then for the theefe thus they doe wickedly for the which they shal not go vnpunished they are wicked iudges fauouring the wicked but they shal appeare before the righteous iudge who wil not fauour their vngodlines but wil punish them with al seueritie without any forgiuenes Although wee speake according to truth wherunto al ought to agree graunt without gaine saying yet it shal seeme good vnto the fauourers of whoredom adultery that we shal be ouercome they shal winne the victory if they should alledge vnto vs that Iesus said vnto the woman takeÌ„ in adultery Neither do I condemne thee go sinne no more but we Iohn 8. 11. answere that it belongeth vnto the Magistrates to execute the iudgement that God declareth in his law against the euil doers that to them only appertaineth to take vengeance of theÌ„ that commit euil and not vnto others But our Lord Iesus Christ was not sent into this world by God his Father for to exercise the office of the magistrate but to shew himself the Sauiour of the world Wherfore his office was rather to absolue then to condemne notwithstanding he hindred not the Magistrate neither tooke his office vpon him but it was lawful for the iudge to haue condemned this woman of adultery to be stoned to death according to the lawe Hee also saued the theefe which was hanged with him and yet hee reprooued not the iudge for punishing him respected not but that the theefe should suffer feele the paines that he had deserued before men But they which fauour whoredome adulteries wil reply that we are vnder the lawe of grace that the sharpenesse of the law is abolished I answere that God neuer did withdrawe his grace from his elect but that they haue felt the same alwaies at neede albeeit that nowe it is more plainly manifested by the comming of our Sauiour Iesus Christ and by the preaching of his Gospel And also hee is not so pitiful and merciful but that he is also iust and doeth commande the iudges to do iustice and iudgement in al times Moreouer if Iesus Christ by the forgiuenes that he pronounced vnto the adulterers did put away the lawe that doeth condemne the adulterers vnto bodily paynes euen vntoo death seeing that vnder the lawe of seueritie as they cal it the theefe is not so sore to be punished as the adulterer it should folowe that vnder the law of grace as they cal it the theefe ought not to be so grieuously punished as the adulterer otherwise the lawe of grace shoulde bring fauour vnto the most wicked and shoulde shewe seueritie that was not wont to bee vsed vnto them which are not so wicked thus the law of grace should deale sharply with them that were wont to be more gently entred vnder the lawe of seueritie But it wil be answered That it is expedient so to do because the theeues are more hurtful to the common wealth then adulterers I answere that maÌ„s wisedom doth so iudge it for men voide of the holy Ghost do make no great account of adultery in comparison of theft but God iudgeth otherwise as we may vnderstande by the lawe that he hath giuen and by the vengeances and punishements that he hath â—â—nt because of whoredomes and adulteries After this Solomon doth declare vnto vs what happeneth vnto the adulterer for the smalnes of his vnderstanding when he saith He shal find a wounde c. Solomon doeth not heere speake of that which we see commonly done vnto the adulterers for they are suffred to liue at their ease they are feasted and are not put backe as infamous and wicked He speaketh of that which ought to be done for if there were such gouernement in the world as there ought to be then the adulterers shoulde not escape grieuous punishmentes they should be more despised then the myre in the street we would fly further from them than from the most stinking dounghil of the world we would abhorre them more then the most dangerous PestileÌ„ce we would euermore haue them in execration and we would neuer name them but to their great shame and dishonor For as Solomon saith his reproche ought not to be put out And hee giueth the reason heereof in this verse folowing when he saith For ielousie c. If the husband of the wife with whome adultery hath bin committed did truly loue his wife before she had coÌ„mitted adultery and that he had his hart right his ielousie should be so kindled with anger and wrath against the adulterous man that he would withal diligeÌ„ce pursue him that he might be punished as he hath deserued and would haue no compassion of him but woulde craue vengeance to be done of him as behoueth there shoulde no prayers of freendes nor presentes nor giftes although they were great and precious which would moue him to turne from his anger as Solomon doth declare it by that which foloweth Hee can not beare the sight c. If then at the pursute of the husbande iustice be done the adulterer shal finde a wounde and shal be dishonoured for euer And if the Gouernours and suche as beare the sworde had the zeale of God as they ought to haue they woulde not tarie til the adulterers were pursued but when there were any discouered they should make diligent information to folowe them with al seueritie They woulde folowe the zeale of Phineas But in steade to haue such a zeale the greatest parte of Iudges Num. 25. 7. Psal 106. 30. 1. Sam. 2. 22. belike vnto Elie. The chiefe cause for the which men passe not to commit adulterie and whoredome and also that Iudges doe not punish whoremongers and adulterers as they deserue is for that euery man desireth to haue his carnal pleasure and therefore must beare with his Gosseps al commeth from the contempt of Gods worde Solomon hath wel shewed it heere aboue in the twentieth verse when to detest whoredome and adulterie hee admonisheth the children to obey their fathers and mothers He doeth wel shew it
a litle which is more worth then the great superfluitie of the wicked Then let vs not thinke that they resemble and are like vnto gluttons and drunkardes which knowe not when they bee ful til their beilie pincheth them and swelleth nor to wicked couetous men vsurers and theeues which are neuer satisfied And therefore albeit that after the outwarde appearance these wicked men haue something to eate and doe abounde therein yet ought we not to bee abashed though Solomon saieth But the bellie of the wicked shal want This is according to the threatenings of God The wicked doe not feare such threateninges because they see the present Leui. 26. Deu. 28. Psal 37. prosperitie by reason whereof they thinke that no euil can happen to them But God knoweth wel howe to execute his woorde as it hath beene and is dayly seene For experience teacheth that those which giue themselues to serue their belly as it desireth many times become poore and want to sustaine themselues There Luke 15. 13. is an other sorte of wicked men which doe not so much desire to deuoure meate and to swil in drink as they are to desire togather and to spare mony for feare that the earth should faile them as are the couetous and vsurers for the most parte The feare of such men shal fal vpon them for either they are consumed by lawe or else are robbed and spoiled and so their bellie wanteth the which commeth either because they dare not spende or by lawe and theeuerie which bringeth them to beggerie If they feele it not here yet can they not auoide it God knoweth wel howe to finde them out in time Moreouer let vs note first of al that it is lawful for faythful men and Christians to eate their fill seeing that God doeth permit it Luke 12. 2â— 16. 23. Esay 65. 13. them aswell in his lawe as heere and in Esay but it is not to say that they should eate till they burst as doe vnsatiable bellies which when they are filled desire nothing but too sleepe leape or dance after their gluttonye and drunkennesse making themselues vnprofitable vnto al good workes Wee must so eate to the contentation of our mindes that the meates drinkes may not hinder vs to do our office but may be made more nimble and more strong better disposed to doe our duetie We shal then haue more care to feede our bodies to sustaine them therwith that wee may be occupied in our calling then to satisfie the greedie desire of our flesh And as we ought to abhorre gluttonie and drunkennesse and to bee sober and temperate euen so must wee take heede to bee like vnto them which for want of taking with thanksgiuing the meate that God giueth vs and that are necessarie for vs wee become not slouthful and vnprofitable in wel doing Truelie in such things there is a certaine kinde of wisedome We should therfore take our dayly nourishement acknowledging and confessing that God maketh grasse to growe for the cattel and greene hearbe for the seruice of men That hee may bring foode out of the earth Col. 2. 23. Psa 104. 14. 15 and wine that maketh glad the heart of man and oyle to make him a cheereful countenance and bread to strengthen mans harte Secondly let vs note that what promises soeuer GOD maketh vnto his faythful children of temporal goods that neuerthelesse he woulde not haue them to set and fixe al their minde vppon them and to bee tyed to them seeing hee doeth exercise them by diuers tribulations but doeth tende to make them aspire and lift vp their mindes vnto the spirituall and eternal refreshing and contentation Contrarilie forasmuch as hee counteth the wicked vnworthy of temporal riches as hee declareth by his threateninges they ought not to looke to bee partakers of the heauenly and eternal riches the which are infinitely and farre more excellent then al that wee can haue and desire in this worlde Thirdly let vs note that forasmuch as of our corrupte nature wee are all wicked and woorthy to perishe with hunger and by eternall death that therefore by this promise and threatening we are exhorted to conuert vnto GOD by fayth and repentance Fourthly let vs not bee like vnto the infidells and idolaters which doe attribute sterilitie and scarcitie vnto the children of GOD but beholding the vnseasonable times and harde yeeres in what sorte so euer they come let vs confesse our faultes and accuse ourselues and not our neighbours what wickednesse soeuer is in them The xiiii Chapter 1 A Wise woman buildeth her house but the foolish destroieth it with her owne handes WOmen whiche haue any naturall sense and wit doe desire that all thinges should prosper in their houses and that nothing shoulde decay nor want but that al things shoulde encrease and bee mainteined for the entertaiment of their house and euen there where all wanteth they wil labour so wel with their handes that they wil make a good plentiful house if it be possible But what desire soeuer they haue or what care soeuer they take to raise their estate yet come they not alwaies wel to passe Our first mother Eue hath proued it It is not then enough Gen. 3. 6. to desire and to labour but to come vnto our desires and enterprises wee must eschew and flie folly abhorre it and be indewed with wisedome Solomon doeth signifie it saying A wyse woman c. Now if a woman must be wise for to builde her house it followeth that the number of them which build is very smal seeing that it is very harde to finde a wise woman I haue founde one man of a thousande but a woman among them all haue I not Eccle. 7. 3â— founde Hee speaketh thus for to shewe that wise women are scant and not that there are none at al for wee finde that the Scripture doeth attribute wisedome vnto some women as vnto Sara to Abigaile to Debora If the women and daughters of this age wil be felowes Heb. 11. 11. 1. Pet. 3. 6 1. Sam. 25. Iudg. 4. 4. and daughters of these holy women and other they must labour to be wise in diligently resorting vnto the sermons and printing the pure worde of God in their heartes for it is saide If thou receiuest my wordes c. Therefore women and daughters must loue the worde of the Lorde and must giue themselues vnto continual Pro. 2. 1. 2. 3. 4. 5. 6. 1. Tim. 2. 3. 5 Ephe. 5. 22 1. Tim. 2. 9. 3. 11. 5. 4. Titus 2. 3. prayer So doing they shal be such as Saint Paule requireth them to be If they continewe and hold on in this sorte they shal waste nothing of their housholde but shal preserue them and shal encrease by the blessing of God so much as shal bee expedient And not onely so but also which is more worth they shal builde their houses with liuing stones that they may bee a
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
9. 7. 8. 13. 1. 14. 6. 15. 12. and stripes which he hath ordeined for them The second is when he sayth Strong drinke troubleth or is troublesome By strong drinke the Scripture intendeth ordinarily the drinke which hath force to make a man drunke But heere we take for the person which is so much giuen thereto and taketh so great abundance thereof that by the same he is mooued to strife debate and mutuny insomuch that one can haue no peace with him nor reconciliatiō at al. And so he that is giuen to take abundance of drink which maketh drinke is deliuered vp into a reprobate sense also he is vnreconciliable As one may see where Saint Paule sayth that they which are abandoned in a reprobate sense amongst other vices are full of strife and that they bee without naturall affection people The third is when hee sayth that who soeuer erreth in the same is not wise When either by ignorance or astonishment or wandering of the spirite he putteth himselfe out of the right way and goeth not where he should or by obstinacie or his owne opiniate minde leaueth his way and afterwarde cannot finde it againe nor knoweth not where he goeth Therefore drunkardes doe so abuse wine and strong drinkes that they loose thereby al memory sense and vnderstanding And what rebukinges soeuer one giue them thereof they make but a iest of it as Solomon pronounceth saying wine is skornefull And mooue strife and debate agaynst them which seeke to leade them in the right way sooner then they will geue them thankes for their friendly warninges as Solomon pronounceth it saying Strong drinke is troublesome or stirreth strife And so drunkardes by their scornfulnesse and strife doe goe astray and by ignorance astonishment and wandering of their wits and by obstinacie and malice deliberate Wherefore one may conclude with Solomon that they are not wise and also that they shall not be as Solomon signifieth vsing the future tense And also one may well say that they are abandoned into a reprobate sense for as experience sheweth vs they geue themselues to doe thinges which are not lawfull Thus doyng they goe astray in suche sorte that they neuer finde the kingdome of GOD. For first they haue in this life neyther fayth nor repentaunce Rom. 1. 29. without the which one cannot serue GOD and geue him the honour and homage which he oweth him acknowledging him for soueraigne king and gouernour But rather by incredulity and wickednes they serue the Diuell Secondly they shall not enter into the kingdome of Heauen to enioy the same with the wise iust and sober Let vs vnderstande therefore that Solomon aduertiseth vs couertly 1. Cor. 6. 10. of that which the holye Scripture in diuers places admonisheth vs. Let vs obey these holie and necessary admonitions otherwise wee shal bee without hearte and of force must die For wee shal bee without wisedome in the which there is life Some translate in the steede of to goe astray too delight both the two agree well with drunkardes and in as muche as they delight too bee drunke they loose their sense wherevppon of necessity they must goe astray 2 The feare of the king is as the roaring of a Lyon he that prouoketh him to anger offendeth agaynst his owne soule If the simple and feeble beastes which haue neyther teeth nor nayles sufficient to defende themselues withall or likewise little children and they which feele not themselues strong ynough and well defended are afrayde when they heare the Lyon roare and approche it is right necessaty that subiectes bee carefull too keepe themselues from committing any thing whereby they may merite to be threatned by theyr Lordes and superiours as Solomon hath shewed vs. And because euery one of vs hath the hearte of a king and that naturally wee couet libertie or rather Pro 19. 12 rule and Lordshippe and will not submitte ourselues as subiects but rather rise vp and make rebellions for this cause Solomon warneth vs agayne of the power seuerity and rigour of the yre and reuenge of kinges and superiours of the earth when hee sayeth The feare of the king c. Hee sheweth vs that as the Lion being hungry spareth not his pray when he hath it betweene his pawes so if wee bee apprehended hauing offended our superiours wee haue too knowe that our life dependeth therevppon As also he sayeth consequently vnder other woordes saying That he which prouoketh the king to anger offendeth agaynst his owne soule That is to say that he putteth his life in danger that he deserueth to bee executed and put to death by iustice or endure other paynes very grieuous For hee that is disobedient to the king and prouoketh him to anger not fulfilling his will by humble subiection is the kings pray and not they which liue honestly humbly and religiously Also kinges princes magistrates and gouernours doe not affray with threatninges such personages Much lesse seeke they to teare them in peeces and deuour them but they vse beneuolence towardes them which is as the deawe vpon the grasse When therfore Solomon saith Pro. 9. 1◠The feare of the king is as the roaring of a Lyon he that prouoketh him to anger offendeth against his owne soule It is not to harten proude and cruel Tyrantes agaynst they◠Subiectes and inferiours to the ende too vexe torment and destroy them But it is too aduertise kinges which will raygne truely as they ought of that seueritie and rigour which they ought to vse against the disobedient and rebellious the obstinate and stiffenecked in their wickednesse dissolutions and insolencies Such persons are the pray of kings and not the simple and innocent which seeke to render due obedience But as the vse is nowe the wolues eate the sheepe they spare the wicked and afray the good doing to them outrage and violence vnder the colour of iustice It is secondly to shewe Subiectes and inferiours that they ought to walke in feare vnder their Lords and superiours Otherwise to looke to proue their fury like the hungry lyons Also when Solomon saith And he that prouoketh him to anger offendeth agaynst his owne soule he teacheth vs not that we should spare kinges in their vices neyther that we shoulde feare to rebuke them for feare of their anger and incurring their displeasure Thus doing wee shoulde bee hypocrites dissemblers flatterers traytoures to God and to them which wee spare in their vices Which wickednesse to eschew let vs follow the constancy of the Prophets and Apostles who haue spoken frankly and couragiously to kings and Princes haue not feared their euill graces as the holy Scripture witnesseth Also they haue beene towardes such kings and Princes as the pray betweene the pawes and iawes of the Lyon And according to the opinion of the world they haue offended against their soules in not speaking and doyng as pleased those kinges and haue beene worthy of death in the opinion of carnal
lawe So the wisedome which is the feare of the Deut. 28. 17. Lorde is of a farre more excellencie then al worldly force without comparison It is that which wee ought principally to retaine in this sentence to the ende wee folowe that which the Lorde teacheth vs by his Prophet Ieremie and not that wee enterprise Iere. 9. 22. 23 warre for to occupy another mans dominions For although these holy personages aboue named and others haue made warres and that they haue obtained victory against their foes Yet neuerthelesselet vs not thinke that by their example it is lawful for vs to inuade another mans countrie for first they knewe that it was Gods wil they shoulde doe so Secondly they were not led by their owne proper affections searching their particular profite But they pursued the glory of God striuing to destroy his enemies the enemies of his Churche Thirdly this happened them in figure to the end wee shoulde learne to behaue ourselues valiantly against the Diuel our flesh and sinne which are enemies to God Wee are inuited to this warre in many places of the scriptures as it hath bene alledged partlie heeretofore Moreouer let vs learne that it is follie to trust in places wel fortified and defended according to the worlds opinion and that wee ought so to walke in fayth and in the feare of God that wee may say with Dauid Some put their trust in chariots and other some in horses But we haue recorded the name Psa 20. 8. 9. of the Lord our God 23 Who so keepeth his mouth and his tongue the same keepeth his soule from troubles Itseemeth to many that to shunne afflictions nothing else is needeful but to haue a multitude of friends and that they bee redoupted and mightie And to get such friends one ought to be conuersant with greatmen stil pleasing them and flattering them lying making false reportes and backbyting iesting and telling tales of laughter Such people thinke themselues sure ynough and out of danger but they are far disceiued as common proofe sheweth For one shal see it oftē come to passe that those which haue such vaine venemous tongues fal in great distresse according as they are also menaced in the scriptures These menaces are put in execution now by iudges another while by stryfes seditions and warres and sometimes Dent. 19. 16. Psa 5. 7. 12. 2. 50. 19. by other punishments Now to the ende that we may shunne such threatnings and punishments Solomon sheweth vs what wee haue to doe when he saith Who so keepeth his mouth c. He teacheth vs to be silent fly al vaine talke that is superfluous hurtful to folow that which Dauid saith I haue bin domb not said a word And to do wel this same it behoueth vs to praye like him Psal 39. 2. 141. 3. Set a watch Lord before my mouth keepe the dore of my lips If we do thus he promiseth vs that we shal keepe our soules That is to say our persons from tribulation not that we shal keepe them but that there wil come many but that by the grace of God wee shal ouercome them al as it is written Such deliuerance shal not be of smal endurance as Dauid sheweth vs. There is another kinde of Ps 34. 19. 13 keeping ones mouth of the which together with this same it hath bene spoken of Chap. 13. verse 3. 24 He is called proude arrogant and scornful which in his wrath worketh presumptuously Although sometimes men of the world attribute names vnto personages suche as they deserue yet neuerthelesse most vsually they attribute names titles which are nothing fitting for the persons and this is either to flatter them or to reproche and blame them without iust cause onely because they wil bee welcome vnto thē vnto whō they vse these honourable titles because they hate them whome they reproch and blame in giuing them vile and infamous names And therefore the children of God shal haue no regarde to suche names and titles knowing that their names are registred in heauen and that the memorie of them is eternal before God But the holie scripture calleth no man but as is wel agreeing either to his nature his affections or his maners It flattereth no man although it giue verie honourable names and titles to the faithful neither blameth it any bodie but vpon iust cause For the scripture is diuinely inspired and indited by the holy Ghost which is teacher of al trueth and hath lying in hate And so when Solomon saith That he is called c he setteth here no title which is not fitting for him that worketh presumptuously That is to say to him that doeth his deedes by audacitie temeritie and rashnesse and persuadeth with himselfe that hee ought not to faile but to mooue himself furiously against them that wil any way withstand him Of such men the presumption is so great that they dare striue against God in despiting cursing and renouncing him and despising rashly al holie religion good admonitions and corrections Also it is by good right that Solomon calleth them proude arrogant and scornful as in truth they are whē they are transported with so furious a presumption Nowe seeing such names and titles displease vs let vs haue regarde to vse ourselues vprightly in al modestie feare and humilitie and the Lorde wil graunt vs his grace But if wee beare the name of proude arrogant and scornful hee wil resist vs stoutly and destroye vs according to the threatenings which haue bene alledged heretofore Wee may wel be obstinate and hardened in our opinion despisers of God and of his worde reuengeful wrongdoers and outragious but this can not let God to do his worke and vse and execute his iust vengeance against vs for his highnesse which is to vs incomprehēsible is aboue al worldly highnesse As he hath wel shewed at the flood vpon Sodome and Gomorrha on Pharao and the people of Egypt and vppon many others 25 The desire of the slouthful shal kil him for his handes haue refused to labour Solomon bare great hate both to slouth and the slouthful as hee sheweth wel when so often he threatneth the slothful with pouertie and need with destruction and death And by suche repetitions he teacheth vs to flye slouth And againe presently when hee saieth The desire c. Wherein also hee sheweth vs who are the slouthful that is to wit curious of the goods and substance of an other man For by what right soeuer they possesse goods seeing they employe not themselues to labour they vsurpe and eate the bread of them which folow the vocation whereto God hath called them for they are the seruantes and children of the Lorde whose the earth and the heauen is and al therein contained and consequently they onely are inheritours of the worlde And so the slouthful are couetous theeues and robbers whereupon ensueth that they are woorthie of death Also
b. Lies Lies against God and lies against our neighbour 232 b That we loue lies in two sortes 232. a. b Of lies and when wee hate to heare them 232. a b That lies are in fained and counterfeite workes and why 224. b Against such as speake lies and that God wil punish them seuerly 89. a. b Of the meate of lies what it is c. and of not eating the same 465. a. Life Of two sorts of people which are out of the way of life 144. b Euerlasting life followeth the promise of earthly and temporal life 29. a Who they bee that are assured of euerlasting life 29 a That the length of life standeth not in the multitude of yeeres and in what 93. a. What we must doe if we desire life and abhorre death 29. a. b. 30. a He that findeth wisdome findeth fauour and life 115. a Life is not deserued but commeth of fauour and why 114. b That the life of the wicked though they liue many yeeres is not to bee counted long 158. a Of the life of the soule promised to such as embrace wisedome 46. b Why the worlde which persecuteth the wise doeth not see the life of the soule c. 46. b. Death commeth by desert but life by promise 114. b Why and wherefore eternall life is called a reward 185. b Where life is founde without the danger of death 227. a Of the way leading to life 227. a Of life eternal and life temporal 186. a. b That temporall life is not without death 227. b Why Solomon signifieth the fruition of eternal life by eating 229 b That where there are no wise men there is no spring of life c. 241. a In what thinges worldlinges thinke that life consisteth 293. a That this present life is counted a bitter and troublesome death 282. a Our state condition in this life liuely disciphered by comparison 539. b What we must doe if we wil doe wel before we die and depart this life 607. b Two thinges most necessarie for this present life 607. a. b The promise of life to a sounde heart with an aduertisement thereunto annexed 282. a. b What thinges are necessarie for the life of the soule and bodie 608. a. b. 609. a. 610. b. Life standeth onely in the way of wisedome 60. b What we must doe if wee desire long life 59 b That we loue nothing so naturally as this present life 386. a Of the spring of life what it is and how we shoulde attaine vnto it 338. a What wee must doe that the spring of life may not die in vs. 338. a The meaning of these wordes The feare of the Lorde bringeth a man to life 399. a The life present but a shewe of the life to come 399. a The life of them that feare God is in heauen 399. a. b That we make this earthly life miserable by defiling it by our sinnes 66. b That a miserable and painful life is counted no life but death 67. a Light The meaning of Solomon by these words The light of the righteous reioyceth c. 236. b Of light and who are compared and called by the name of light 236 a. b Of the light of the wicked and that it shal be put out 493. a The meaning of these wordes The light of the eyes reioyceth the heart 318. b. 319. a Lippes Against wicked and vngodly lippes and that they ought to be punished 231. a Of being snared by the sinne of the lippes and what it meaneth 210. b. 211. a What we must doe to be deliuered from lying lippes 211. b Of the lippes of the wise and the lippes of the foolish 296. b. 297. a What is meant by the talk of the lippes which bringeth want 275. a The wicked mans lippes compared to a burning fire and howe 341. a. b Of the sweetenesse of the lippes and what is meant by the same 337. b Lot What doctrine is to bee gathered out of this sentence The lot causeth contention to cease 375. a b Why God ordeined that the lande of Canaan should be diuided by lot 375. a Lottes The antiquitie or ancientnesse of casting lots 345. a That it is lawfull to vse lotterie and lottes with certaine caueats 345. a That we must attribute to Gods prouidence whatsoeuer we obtâ—ine by lottes 345. a. b Loue. That mutuall loue can not bee mainteined without vnitie in religion 92. a That in loue there ought to bee no respect of persons 271. b In what respectes we ought to loue the rich 271. a. b The loue of Christ set foorth by Saint Iohn 184. b The description of true loue and howe it is affected 184. a Sundrie instructions concerning loue 384. b The conditions and properties of loue which we are exhorted to folow 612. b Of loue towards our neighbours when they offende 138. b. 139. a Of loue and the fruites or exercises of the same 138. b Of the loue of parentes to their children and who doe faile therein 395. a. b The loue of our neighbour is a signe of our loue towardes God 430. a That we are beloued of God before wee loue him is prooued 107. b. 108. a That secrete loue is not so good as open rebuke 535. a The meaning of these words Loue couereth the multitude of sinnes 139. a Whether loue and feare can stand together 278. a That loue is the sauce which maketh meate good 306. a Of the loue of God towardes the righteous 298 b. 299. a The necessitie of loue grounded vppon good reason 178. a Our loue deserueth not forgiuenesse of sins 139. b That our loue serueth our brethren to obtein forgiuenesse of their sinnes and howe 139. a That the loue which is betweene knaues and whores is no loue and why 102. a Against the Papistes who woulde haue vs dout whether God doeth loue vs or not 5. a Louer The meaning of these words The wounds of a louer are faithful 535. b Lovvlinesse Of lovvlinesse and what reward it hath 37. a. b Lovvlinesse muche commended and not vnrewarded 165. a Lustes That the lustes of our fleshe beeing naturall are hard to be tamed 281. a That the foolishe and vndiscreete are not excusable in folowing their fleshly lustes although they be tempted and why 103. b M. Magistrate That wrath in a Magistrate is lawfull and howe 215. a Magistrates A lesson for Magistrates concerning punishment 140. a Howe and wherin Magistrates doe shew forth righteousnes 206. a Why and to what ende Magistrates are placed in the seate of iudgement 412. a The office of Magistrates and wherein the same consisteth 70. a Certaine speciall dueties of Magistrates and Gouernours 389. a A doctrine concerning Iudges Magistrates 9. a Against Magistrates which loue giftes and rewardes 351. a What Magistrates shoulde doe in time of insurrections and rebellions 270. a The charge of Magistrates in punishing euill doers 96. a Malicious Of malice and malicious men 282. b. 283. a We must not frequent ourselues
the vvorkes of the righteous are compared vnto fruite 197. a Of good vvorkes and that they are necessarie 201. a That wee shall receiue according to out vvorkes 451. a. b Out vvorkes good or bad compared vnto seede and why 451. a Against the doctrine of good vvorkes as the Papists maintaine them 247. b That our perfectest vvorkes are not such as they ought to be c. 639. a. VVorld That al the vvorld almost goeth to damnation and why 342. b The vvorld desireth things that are glorious 125. b Wee are passengers and Pilgrims in this vvorld and what wee ought to doe 125. b. Against the vvorld and the vanities of the same 155. a The vvorlde deceiueth them that put their trust in it this is prooued 155. a With what vices the vvorld is replenished 163. a The blindnesse of the vvorlde in iudging of things amisse 201. b. 202. a That we must dwel with them which are of the vvorld and how 224. b In what things fleshly men of the vvorld doe delight most 416. b. VVrath VVrath allowed in kinges and in what respects 333. a The vvrath of kings compared vnto messengers of death 333. a. b That a loft answere putteth away vvrath and what this soft answere is 289. b. 290. a. The meaning of these wordes A wise man turneth away vvrath 585. a What wisdome that is which we must vse to pacifie the vvrath of kings c. 333. b Of slownesse to vvrath and that there resleth great wisdome in the same 281. a b Of vvrath and that they knowe not GOD which doe vse it 280. b. 281. a The issues or fruites of vvrath set foorth by two fine comparisons 623. b. 624. a That vvrath in a magistrate is lawfull and how 215. a The vvrath of a foole compared to a heauie stone and to sand 534. a. b. VVrong Against doing of vvrong and why wee ought to abhorre the same 9. a Of vvrong diuersly and sundrie wayes done 49. a. b. 50. a. b Why Solomō setteth mercy against vvrong and what we haue to learne thereby 284. a. Of double vvrong done to the poore and needie 284. a Of vvrong done to our neighbours and how God esteemeth of the same 283. b Wherein vvrong consisteth and when it is committed 283. b That vvrong is most commonly done vnto the poore and why 283. b That the vvrong done to the poore turneth to Gods dishonour 283. b That the number of them which doe vvrong to the needie is very great 284. a. Y. Young That young people must bee diligently seene vnto and why 99. b. Youth The charge of such as haue the gouernemēt of youth 311. b Youths that make no account of instruction reproued 56. a A lesson for the youth of these dayes by the example of Solomon 55. b The opinion of the greatest part of youth hauing rich parents 346. a. b. 347. a What behauiour is required of youth towards their elders 343. b A lesson for youth to learne for the auoyding of whoredome 99. b The danger ensuing libertie and loosenesse in youth 414. a What gouernement wee must vse to rule youth withal 414. b. FINIS Gathered by Abraham Fleming A familiar exposition of Michael Cope vpon the Prouerbes of Solomon 1 THe parables of Solomon the Sonne of Dauid king of Israel 2 To know wisedome instruction to vnderstande the wordes of knowledge 3 To receiue instruction to doe wisely by iustice and iudgement and equitie THe parables c. The Lorde appeared 1. King 3. 9. in Gibeon to Solomon in a dreame by night and God sayde aske what I shall giue thee And Solomon sayd giue therefore vnto thy seruant an vnderstanding harte to iudge thy people that I may discerne betweeene good and bad And GOD sayd vnto him bycause thou hast asked this thing c. Beholde I haue done according to thy woorde loe I haue giuen thee a wise and an vnderstanding heart so that there hath beene none lyke thee before thee neither after thee shal arise the lyke vnto thee Through this wisedome and vnderstanding he iudged the people of Israel of whome hee was feared By this selfe same wisedome hee spake three thousand parables as it is written This was whyles hee was king ouer Israel that hee vsed such wisdome in doings and sayinges euen whyles hee 1. King 4. 32 was a peaceable king according to the promises of GOD. Beholde a sonne is borne vnto thee which shal bee a man of rest for I will giue him rest from all his enimies rounde about therefore his name is 1. Chro. 22. 9 Solomon and I will sende peace and quietnesse vppon Israel in his dayes All kings Princes and Magistrates shoulde here learne whereto they ought to apply their vnderstanding and what they should flee and hate To knowe c. Albeeit wee are not kings neither worldly princes nor haue publike charge yet ought we to follow the wisdome of goo◠Kings and Princes as they are giuen vs of God for an example And forasmuch as we haue not at al tymes wise superiours as experience teacheth yet haue we need at al tymes to be wise vnlesse we wil perish with the foolish For neither the folly of the great or smal shal excuse vs to bee culpable of damnation if we followe it and delite therein And therefore Solomon was not onely content to be as a mirrour of wisedome to those of his time but woulde also profit al ages so long as the world shoulde last and to this ende hath he written these notable prouerbes and excellent sentences profitable to teach one to gouerne himself wisely in al holinesse and honestie in al righteousnes and innocency in al modestie and sobrietie in the faith and feare of God as it shal be knowne in hearing and reading them But to make vs more attentiue and diligent to reade and heare them and to print them in our memory to delite also in speaking of them chiefly to the instruction of the ignorant hee at the beginning sheweth vs wheretoo and to whome these sentences doe serue If wee were not very dul blockish wee woulde greatly desire to bee adorned with these vertues Wherefore wee must neither be deafe nor negligent but ready and diligent to heare the Prouerbes of king Solomon whereby hee promiseth to teach vs first wisdome not the wisdome of this world neither 1. Cor. 2. 6. of the princes of this world which perish Such wisdom is foolishnesse before God who gaue Solomō this wisdom which he teacheth by these Prouerbes If then we learne them truly and delite in that which they teach wee shal bee indued with heauenly wisedome The which as it is and hath beene euer one so let vs not thinke that Solomon doeth teach any newe thing for it is sayde Yee shal put nothing vnto the Deut. 4. 2. woorde which I commaunde you neither shal yee take ought therefrom c. The wisedome then that hee teacheth vs is to cleaue faste
Gomorrhians haue experimented such ease felicity First of al let vs thē Gen. 13. note that the way of the witoldes fooles is nothing but sinne wherof the rewarde is death And S. Iames saith Then when lust Rom. 6. 23. Iam. 1. 15. hath conceiued it bringeth forth sinne and sinne when it is finished doeth bring foorth death It is not for nought that wee are warned not to consent to them and to walke with them in their way And as their way is not good and cannot bring foorth but euil fruite so their counsels are wicked and vngodly as wee haue seene for they tende to no other ende but to vndoe their neighbours and to contemne al discipline Whervpon it followeth they eate nothing that is ought woorth and againe albeeit the bodily meate which they take in this world doth please them yet it doth but poyson them for spending the goods which are none of theirs they deserue death which wil not spare them If wee then woulde haue our bodies wel refreshed let vs followe the counsels of wisedome Vnto the pure are al things pure but vnto them that are defiled and vnbeleuing is nothing pure Secondly as the Tit. 1. 15. sottes and fooles shal eate of the fruite of their way c. as they deserue so wil God graunt this grace to those which apply themselues to wisdom and prudence that he wil satisfie them with the fruites of their good way and of their holy counsels Esay saieth Say yee surely it shal be wel with the iust for they shall eate the Esa 3. 10. fruite of their woorkes The sottes and fooles which forsake the Lorde shal bee depriued of such meate as it is said Beholde my Esa 65. 13. seruantes shal eate and yee shal be hungry behold my seruantes shal drinke and ye shal be thirsty and Blessed are they which hunger and thirst for righteousnes for they shal be filled And as ease Mat. 5. destroyeth the wicked for beeing fatted either they forget God or else spurne against him euen so when the wise haue beene afflicted they shal be quickned and not destroyed Wee haue many promises and examples in the scriptures but bicause of breuitie we wil omit them 33 But he that obeyeth me That the faithful which feele thēselues to run often astray according as their corrupt nature is inclined to euil shoulde not dispaire being feared with the threatnings that are made against the foolish and that they shoulde not thinke they are appointed to destruction without scaping wisedom maketh them a promise of great comfort wherin she sheweth the remedie and meanes whereby feare may be eschewed and destruction put away This promise ought greatly to comfort vs and for to receiue it there is no more asked of vs but that we obey the wisedome of God when it speaketh vnto vs by his Scriptures and by the mouth of his Ministers But the Pope and his demaund cleane contrarie and burne the bookes of the olde and newe Testament which containe the holie Scripture they persecute and put to death so much as they can the Ministers of the word and they that gladly heare them And in this sort it standeth not in them that the wisedome of God is not dumbe and we not deafe And so doing no thank to them that we be not in continual feare and destroied For sith the remedie and meanes to be deliuered of feare and escape destruction is to obey wisedome and they wil not suffer it it foloweth that they seeke nothing but our ruine and destruction Wherfore that may be saide to them which Christe did reproche the Scribes and Pharisies with all Woe therefore be vnto you Scribes and Pharisies Hypocrites because Mat. 23. 13. ye shut vpp the kingdome of Heauen before men for yee yourselues goe not in neither suffer yee them that woulde enter to come in When as much as in them is they take away the word which is the onely keye of the kingdome of Heauen they hinder men as much as can be from entring in For by the word the Heauens are opened vnto them which receiue it by the same they are shutte from them which reiect it Sainte Peter hauing the promise of the keyes hath receiued nothing but the charge to preache the Gospel which whosoeuer beleeueth shall be saued and so the dores shal be opened for him and hee that beleeueth not shall bee condemned and so the doore shall bee shut against him If the worldlinges delight to sing and heare pleasant songes to the fleshe and are not greeued thereat but if they bee able giue wages to those which can sing and playe vpon musical instrumentes that they may passe their time from day to day by a more strōg reason the childrē of God ought daily to apply their wittes and mindes to obeye this sweete voice of wisdome yea to forsake al that we haue in the world be they parēts or friends be they temporal goods reputations and honour rather than to be depriued of this voice so gratious desirable This voice bringeth vs the law of the Lord which is perfect conuerting the soule c This doing we shal truely obey wisdome and by this meanes we shal be safe and when affliction shal assault vs we shal not be Psal 19. 7. afraide As it is plainly shewed vs by the parable of the wise man that buildeth his house vpon a rocke By this same we may vnderstand Mat. ◠24. that what safetie or rest God doeth promise vs seruing and obeying him that we must not thinke wee bee exempted in this world from miseries and afflictions from feare and dread S. Paule hath well prooued it as he shewed it in the seconde to the Corinthians Likewise doe all they prooue it which will liue godlie in Cor. 1. 7. Christ Iesus as it hath bene afore told them The safetie then of the faithful consisteth not in not suffering any affliction in this world nor in not being astonished but heerein that whatsoeuer happen vs we shal not be ouercome with feare neither shall the afflictions come vpon vs like a whirlewinde which should consume and destroy vs. The deliuerance from all euils shal be when Christ hath gathered vs to himselfe shal wipe away all teares from our eyes and shal giue vs rest ioy and eternall felicitie The second Chapter 1 MY sonne if thou wilt receiue my words and hide my commandements within thee 2 And cause thine eares to hearken vnto wisedome and encline thine heart to vnderstanding 3 For if thou callest after knowledge and criest for vnderstanding 4 If thou seekest her as siluer and searchest for her as for treasures 5 Then shalt thou vnderstand the feare of the Lorde and finde the knowledge of God 6 For the Lorde giueth wisedome out of his mouth commeth knowledge and vnderstanding TO the intent that we should not deceiue ourselues thinking to be sufficiēt simply onely to heare the wisdome of
for they can do nothing against vs but so farre as he doeth suffer them And if our corporal and temporall state be to him so precious by a more strong reason our spiritual and eternal being shal be had in greater price with him he wil by his grace and goodnesse so couer it through the blood of our Lorde Iesus Christ wherein lyeth the assurance of all the faithful that neither the worlde sinne or death nor al the power of Hel can any thing preuaile to destroy it although they spurne at it and doe whatsoeuer they can against it After this sort the righteous that is to say they that feare the Lorde are in a sure dwelling and may truely say the Lorde is our protectour and defender Psal 118. 6. we wil not feare what man can do to vs. For they haue no such power in their corporal estate that they can let vs from rising again and that we should not take our bodies againe to liue eternally in them Loe how we shal be preserued in perpetual being in the possession of euerlasting health The which Solomon doth notifie vnto vs when hee vseth the Verbe which signifieth not onely that which is doone presently but also what shal be doone hereafter ioyning this therewith that God is so faithful constant Psal 138. 8. that what he hath once begunne he leaueth it not but doth bring it to perfection It is not Solomon alone that teacheth vs to haue such confidence in God Al the holy scripture is replenished with examples and promises which should induce vs to such hope and assurance How great is thy goodnes which thou hast laide vp Psalm 31. 2◠for thē that feare thee doone to them that trust in thee euen before the sonnes of mē And albeit that by walking rightly in the feare of the Lorde we obteine this state yet it is not to say that it commeth for our righteousnesse sake for of it selfe it is neuer without many imperfections and so can not please GOD except of his onely goodnesse he allowe it Seeing then that God of his onely mercy doth hide and preserue vs it behoueth that being merciful as he is we shold be so much as we can the sheeld and defence of the poore afflicted as Esay doth say To hide them that are chaced out not to bewray him that is fled And in the 58. of Esay Deale thy bread to the hungry and bring the poore that wander vnto thy house It might also be saide that when Esay 16. 3. Esay 58. 7. Solomon saith how God preserueth the state of the righteous that he doth like vnto good Fathers which wast not their goods but doe preserue them for their children and heires Neuerthelesse the first sense is the most meetest as we may vnderstande it when Solomon addeth that God is a sheelde to them that walke vprightly Heere God is compared to a sheelde or to a man which setteth himselfe against him which woulde doe violence to his neighbour and putteth himself betweene both for to defend him that is like to be oppressed and that very fitly For as an experte man of warre very nimble and strong in his members can with his sheeld defend all dartes and arrowes and al strokes euen so is God the defence and deliuerance of those which hauing founde the true knowledge of God doe forsake al dissembling feigning and hypocrisie and walke truely in singlenesse of conscience And sith that God is our sheeld and that we haue no neede of sheeld and target but in warre and combate it followeth wee are in a battell the which we cannot of ourselues ouercome and therefore S. Paule doth exhort vs to be strong in the Lorde and in the Ephe. 6. 10. power of his might Thus being armed God being our sheeld wee neede not to be afraide for any desolation but to remaine stedfast looking for helpe and assistance of the Almightie There commeth then no smal profite when wee vnderstand the feare of the Lorde and haue founde the knowledge of GOD then wee walke vprightly and sincerely whereby God preserueth our state deliuereth vs from al euil that we may remaine quietly in euerlasting being 8 That they may keepe the wayes of iudgement c. The Lorde as we haue seene heere aboue doth deride and laugh at the Prou. 1. 26. foolishe scornful fooles but cōtrarily he giueth to his children which receiue his words hide within thē his cōmādements safetie rest And this he doeth for to keepe all the sorts waies of good right iudgement that is to say to shew himself a righteous Iudge as he is by making voide and disappointing the wicked of their purposes by ouerthrowing their deuises and enterprises and by punishing them for their contempt and wickednes which apply themselues therevnto and the same to attaine doe with great care and sore diligence encline their heartes therafter and by defending and preseruing them from all euils It is the same that Solomon meaneth when he sayeth That they may keepe the waies of right iudgement If we would then that God should not punish vs but be our defender and preseruer let vs encline our hearts wholy vnto wisedome But to the intent that if God doe giue vs this grace to vnderstande his feare and to finde his knowledge we should not attribute these vertues and giftes vnto our care and diligence neither shoulde thinke that wee haue wel deserued that God should keepe such iudgement for vs Solomon is not contented to haue saide in the 6. verse that the Lord giueth Wisedome but hee addeth that the Lorde preserueth the way of his Saintes that is to say that hee keepeth those which through his feare and knowledge and by ruling and gouerning them with his holy Spirit that they are kept back from euil and doe not consent vnto sinners neither fall into disdaine and contempt of his Worde nor doe reiect all discipline and correction Otherwise without the same they should be spoiled of al righteousnes iudgement and equitie and should not know howe to holde the good and right pathe but verie soone would decline either to the right or to the left hande and would be of the compact and conspiracie of sinners But when the Lorde preserueth their way they know how to gouerne themselues and do not wander out of the way as Solomon doeth declare vnto vs saying 9 Then shalt thou vnderstande righteousnes and iudgement and euery good pathe If then we walke rightly delighting to giue vnto our neighbours that which is theirs wee must confesse with all humilitie and thankes giuing that knowledge and vnderstanding and the preseruation of our way onely proceedeth from the free gift of God And when wee are thus truely instructed we wil not delight to walke the brode way which leadeth to destruction but by the straight way which leadeth vnto life And Mat. 7. 14. that we may be preserued therin we will pray
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
the Word is not directed but vnto the children of God yet it ceaseth not to sound in the eares of strangers which are mingled with the houshold of God but because they heare it with contempt as they declare by not receiuing the same with fayth and obedience for this cause it serueth vnto their condemnation of death Contrarily vnto them that receiue it to them shee is as life Solomon doeth so affirme when hee sayeth to his Sonne that his wordes shal increase the yeares of his life If then wee desire long life let vs yeelde ourselues willingly to learne and diligently to heare the preaching of the Word let vs submit ourselues thervnto with true obedience labouring to perfourme that which it commaundeth vs by reuerence that we beare vnto God who is our Father and through feare that wee haue to disobey him In this sort our yeares shal be prolonged not that we can liue in this worlde beyonde the terme that God hath ordeined from euerlasting but howe short so euer our life is it shal be so long as is expedient for the saluation of our soules as also wee will content ourselues therewith knowing that by temporal death our yeares are not shortened but that wee shal enter into the true length of life for the same shal be without ende Wee shewe right wel that wee beleeue not Solomon or that wee make no great accounte of life There are not many which giue eare vnto the Worde of life yet lesse that receiue it In so doing we declare vs to be folish and that we make no count to come vnto Wisedome wherevnto the wiseman laboureth to bring vs by his wordes as he sheweth saying 11 I haue taught thee in the way of VVisdome and ledde thee in the pathes of righteousnes 12 VVhen thou goest thy gate shal not be straight whē thou runnest thou shalt not fall 13 Take hold of instruction and leaue her not keepe her for shee is thy life When Solomon declareth that by his wordes he leadeth men to Wisedome and that hee guideth them the right way vnto life then he reprooueth those of folishnesse condemneth them vnto death which wil not heare receiue his words and therewith he sheweth what is the office of fathers vnto their children that is they should not mainteine them in vaine foolish thinges but in al Wisdome that they may say with Solomon I haue taught thee c. Likewise the dutie of children is to be willing to learne and to folow the Wisedome and righteousnes that their Fathers Superiours and Teachers shal teach them by the Worde of God But as it is verie harde to finde many Parents which doe teache wisedome and righteousnes for the most parte careth not what becomes of their children so that they spende not their goods so also the greatest parte of the worlde which are the youth are the worst ruled in such wise that they care not what they doe so that they may liue at ease And therfore albeit that we haue the Word of God daily preached vnto vs the which is the way of wisdome and righteousnes yet is it verie hard to persuade many that they are rebels against the Word and that the way hath beene taught them c. After the meaning of Solomon which speaketh vnto obedient children for none but they doe truely receiue the way of wisdome and walke in the pathes of righteousnes That Solomon doeth direct his words vnto these we may vnderstand by the promise folowing when he sayeth 12 VVhen thou goest c. This promise can not appertaine to the foolish scorners neither vnto the wicked and dissolute Pro. 1. 26. 2. 22. 3. 32. Psal 37. but contrarily they are threatened with sorow affliction with miseries and calamities with desolation destruction but it belongeth vnto the wise and righteous And forasmuch as Solomon doeth apply it vnto them to whome hee did direct his former affirmation saying I haue taught thee c. It foloweth right wel that he speake not vnto the foolishe disobedient but to those which through loue of wisedome righteousnes doe heare and receiue his words If we would then be exempted from sorow distresse and to be at libertie with ease as Solomon doeth promise saying VVhen thou goest c If wee would auoide desolation and destructiō and dwel surely and safely we must haue al our thoughts purposes al our sayings doings the which are our wayes paths to be taught by wisdō gouerned by righteousnes c. But though that Solomon hath directed himselfe to the wise and righteous making them this affirmation adding thereto the promise yet are we neuer so wise and wel ruled but that wee haue neede to bee admonished not to forsake the way that hath beene taught vs neither are wee alwayes so assured of the promises that are made vs by the Worde of God but that we haue neede to be exhorted and called vpon to receiue his admonitions and not to forsake them promising vs that we shal liue for he saieth Take holde of instruction This verse hath alreadie bene expounded in this same Chapter in the tenth verse 14 Enter not into the way of the wicked and walke not in the way of euil men 15 Auoide it and goe not by it turne from it and passe by 16 For they can not sleepe except they haue done euil and their sleepe departeth excepte they cause some to fall 17 For they eate the bread of wickednes and drinke tho wine of violence The waye of the wicked is to be giuen to doe hurt vnto their neighbours without cause the which is a most wicked custome Pro. 1. 10. and maner of doing therefore Solomon hath exhorted vs in the 15. verse Walke not in the wayes with them c. Likewise one of their wayes is to loue foolishnes Wherfore if we enter into their pathes then doe we not walke in the way of Wisedome wherof it foloweth that we fall into the straight and distresse and light vpon destruction and so runne vnto death For life standeth only in the way of Wisedome and righteousnes in the which for to preserue vs Solomon is not satisfied with the aduertisementes that he hath giuen but againe hee doeth admonish vs that in no wise we should folow the cōditions maners of the wicked And for to shewe vs that we should be verie careful to take heed from partaking with their doings it sufficeth him not to haue said Enter not c. But further to expresse how muche wee ought to abhor detest the maners of the wicked to shun thē he addeth 15 Auoide it and goe not by it Forasmuch as the greatest part of the worlde consisteth of the wicked and vngodly which prosper and are happy to the sense of the fleshe therefore the rude ignorant and simple and vndiscreete are tempted to follow them and count themselues happy if they may come to bee
doth easily beleue that it is but a pastime sport for to communicate with strangers and foreners Pro. I. 2. 3. 8 9. 10. and that in hauing acquaintance with theÌ„ we go not astray Solomon insisteth mightily to mainteine the contrary as hee hath doone heere before It sufficeth him not simply to haue affirmed that men goe out of the way to follow them but to expresse with a more liuely vehemencie in what danger and sorrow they run into he asketh VVhy shouldest thou delite c. As if he did say the way faring men which trauell and walke doe much feare to wander out of their way and path although it be but for losse of worldly riches or temporal life by a more strong reason the sonnes of God which must walke vnto the heauenly inheritance vnto eternal life should be careful to looke that they stray not that they bee not depriued of these great blessinges of this happy life the which they should do if they followed strangers Heere aboue hee hath said that they following this trade do tend vnto destruction Wherfore for to keep vs froÌ„ going astray he forbiddeth vs to imbrace the bosome of a forener by the which kind of speaking he forbiddeth al whordome in speaking so modestly for to make vs fly far from al filthines and vnshamefastnes hee sheweth vs in Ephe. 5. 12. what abhomination whoremongers and adulterers are before God which follow with algreedines their carnal desires disordinate affections when he forbeareth to expresse the vncleannes that they commit For as also S. Paul saith It is a shame euen to speake of the things which are doone of them in secret but yet we may not ceasse to condemne them Likewise when he forbiddeth vs to imbrace the bosome he teacheth vs that al vnshamefast touchings are to be condemned and therfore that we should not bee deceiued with the scorners that take their pleasures in suche vilenesse let the wiues and maidens which desire to keep their honestie and honour both before God and men violently thrust from them such gesters Diuels incarnate whersoeuer they shall finde theÌ„ For to be the true childreÌ„ of God it is not enough to be ashamed before men not to care though God see our filthines as do many which wil appeare honest before the world but secretly they care not what they doe neither wil they once call to remembrance that God seeth them or if they doe thinke thereof they feare men more theÌ„ God or els they are so much deceiued that they iudge that wher meÌ„ doth not see theÌ„ there god also beholdeth theÌ„ not or els that they are so foolishe so corrupted and degenerate that they beleeue not that there is a God They professe they knowe Tit. 1. 16. God but by their workes they denie him The children of GOD ought to be far froÌ„ such pernicious opinions ought to behaue theÌ„selues as holily honestly in secrete as before men knowing that God is a witnesse of all their thoughts willes purposes and counsels of their hearts by a more strong reason then they should not be so voide of vnderstanding but that they should know how God seeth what they doe and what others might see Solomon doth wel teach vs this same when he saith 21 For the waies of man c. A man enterpriseth and doth many things that are secrete and vnknowne to his neighbors for he goeth away hideth himselfe froÌ„ them but whatsoeuer he in â—eÌ„teth how closely soeuer it be doone yet can he not flie from the presence of the Lord he caÌ„not so priuily go to work but God must know his manners liuing his workes and operations although Psal 139. 12 he doth them in so deepe darknes that he seeth not himselfe The darknes hideth not from thee but the night shineth as Esay 29. 15. the day the darkenesse and light are both alike We ought to acknowledge and confesse so otherwise we are cursed Woe vnto them that seeke deepe to hide their counsel from the Lorde for 1â— their workes are in darknesse and they say Who seeth vs who knoweth vs If we thus thinke wee wel deserue cursing for wee which are but earth do rebel against our maker Your turning of deuises shal it not be esteemed as the potters clay For shall the the woorke say of him that made it hee made mee not or the thing formed say of him that fashioned it hee had none vnderstanding But as there are many which shall see their neighbors liue holily very vprightly shew foth good example vnto al and yet wil they neuer marke to consider their good life to follow it and to amend their faultes and contrarily other some which shal see them doe euil and doe both against God and their neighbors wil not once exhort or rebuke them likewise although they confesse howe God seeth and knoweth all thinges yet they iudge that God careth not what men doe whether it bee good or euil For in this worlde say they wee see not that hee dealeth better to the good then to the wicked neither that he punisheth the euil liuers more then the other For to take away this opinion Solomon is not contented to say that the wayes of man are before the eyes of the Lorde but hee addeth and hee pondereth Psal 94. 7. all his pathes yet following their complaint they say againe The Lorde doeth not see it the God of Iacob doeth not vnderstand it Albeit that the Lord doth wincke at it yet can he examine the factes and deedes of euery one for to allow that which is good and reiect that which is wicked as wel as he that trieth and discerneth by the waightes and ballances whether the thing is good or euil heauie or light Hee did not foorth with punishe Caine and left Abell to remaine but he abstained not to consider both the one and the other with their doinges for to giue in due season to euery of them according to their deedes The same also is seene in the preseruation of Noe and in the destruction of the worlde by the vniuersall fludde by the ouerthrowing of Sodome and deliuerance of Lot c. These same ought to teache vs that God pondereth the paths of euery man and that as he hath done to them so also wil hee doe to others in due time if not in this worlde yet to the one in eternall life and to the other in death euerlasting as the one are for example of the one and the second of the other 22 His owne iniquities shall take the wicked himselfe he shal be holden with the cordes of his owne sinne 23 He shal die for fault of instruction shall goe astray through his great folly It is not without cause that Solomon hath beene so careful to exhort vs as the father the children let vs not be so wicked as to go astray with the strange woman for
tary and waite for him So great desire haue we to come to the end of that which wee desire that we continew stil looking And if in worldly things we haue such perseuerance by a more strong reason we ought to be very watchful after wisdom folowe her counsel and commandementes in much constancie perseuerance and neuer to cease seing that wee haue alwaies neede of her as she doth wel signifie when shee woulde haue vs alwayes to watch at her gates to keepe the postes of her house Wherin againe we learne that it is not ynough for vs to heare but it behooueth vs also to be led with an earnest affection to vnderstand what belongeth to wisedom and to folow it not for any litle time of our life but continually whiles wee are in this worlde If wee doe thus assuring ourselues of the goodnes of GOD towards vs wee shal not bee voide of wisedome for by asking it in true faith it shal bee giuen vs. Beeing thus indued with wisedome Mat. 7. 7. Ia. 1. 5. though wee were the most miserable and cursed of al the Worlde after the sense of the fleshe and outwarde apparance wee shal neuer perish 34 For he that findeth me c. As S. Paule saith The giftes and callings of God are without repentance Whereof foloweth that this life which commeth of wisedome is prolonged more and Rom. 11. 29. more and that this fauour is not withdrawne but rather encreaseth For vnto euery one that hath shal be giuen he shal aboūde And seeing that by wisedome wee haue these riches that is to say Mat. 25. 29. life and the fauour from whence life proceedeth it foloweth wel that by our woorkes we do not deserue that God shoulde fauoure vs and holde vs in his grace otherwise it should bee no grace not fauour but recompence and reward that God did owe vs. Neither also doe we deserue life seing it commeth of fauour Nowe that life commeth of fauour the creation of man doeth witnesse it for hee had not deserued that God shoulde place him in the worlde Wee haue yet a more manifest witnesse after the fal of man For albeeit hee had deserued death as God had threatened him yet in steede Gen. 2 17. of eternal death as hee had deserued hee receiueth promise of life And sith it is by promise it commeth not by woorkes otherwise the promise shoulde bee abolished Seeing also that of wisedome wee haue life and fauour it foloweth that wisedom is not a qualitie gotten by the industrie and labour of men but it commeth from the Sonne of God by whome we haue life and fauour The lawe was giuen by Moses but grace and trueth came by Iesus Christ As Moses lifted vp the Serpent in the wildernesse so must also the sonne Iohn 1. 17. ◠14. 11. 25. of man be lifted vp That whosoeuer beleeueth in him shoulde not perish but haue eternal life I am the resurrection and the life saieth the Lord c. Now seeing that by finding wisedom we obtein such riches wee ought to bee very careful to seeke it and to seeke her in trueth and not as the Hipocrytes vnto whome it is saide What haue I to doe with the multitudes of your sacrifices sayth the Lorde c. Wee must seeke it by fayth and repentance Esay 1. 11. 55. 6. Mat. 7. 7. Seeke the Lorde whiles hee may be found cal vpon him whiles hee is nye Thus dooing we shal finde and obteine that which wee seeke for Aske and yee shal haue c. If then wee wil finde wisedome and thereby obteine life and fauour towards God we must renounce the euil that displeaseth wisedome taking heede that wee doe not offende her and doe nothing by hatred against her In this maner we shal finde grace before the Lorde wherby wee shal preserue our soules from death 35 But he that sinneth c. We may inferre this same of that which hath bin attributed heeretofore to wisedome to her children For it followeth that hee which seeketh wisedome reuerently and with such loue as he ought and findeth her hee findeth fauour and life and that they which desire wisedome and doe not vouchsafe to seeke her and so doe offend and hate her that they seeke death as a thing of them beloued and desired And so they do great wrong vnto their soules for they do altogither destroy them And sith also that Solomon setteth to offende against to finde wee ought to vnderstand that they which despise the woorde whereby wisedome doth offer herselfe vnto vs to the ende that wee might finde her and do skorne her and refuse her and offende wisedome sinne against her and sith that wisedom hath so much so great riches as it hath bin saide wherof without her we cannot bee partakers it foloweth that they which offende her doe wittingly depriue themselues and so doe wrong to their soules depryuing them of greate riches without the which wee cannot but looke for all misery And whē in opposition of drawing fauour he setteth hate he sheweth vs that the contemners of the grace of God doe hate wisedome and consequently their life and seeing there is no meane way betweene life and death it is necessary that if they hate wisedome the which only giueth life that they loue death Wherein we may knowe that they are out of their wittes and that they haue not so much vnderstanding as brute beastes the which can tel to fly from that which hurteth them and to desire and seeke that which is profitable for their life The nienth Chapter 1 WIsedome hath built her house and heawen out her seuen pillers 2 She hath killed her victuals drawen her wine and prepared her table 3 She hath sent foorth maidens and cryeth vpon the highest places of the Citie saying 4 Who so is simple let him come hither and to him that is destitute of wisedome she saith 5 Come and eate of my meate and drinke of the wyne that I haue drawne ALbeit that a greate and mighty king of this worlde hath many Castells Townes Cities and Prouinces vnder his power and that hee may abyde and dwel where it pleaseth him yet wil hee builde or choose some certaine place the which hee will call his because hee will take there his most delight and wil dwell there about more commonly then in any other place of his countrie Euen so although the iurisdiction of wisedome stretcheth farre and that al the worlde doe appertaine vnto her and that she filleth both heauen and earth notwithstanding shee hath built her an house the which shee calleth hers because shee hath built the same for to dwel and therein to take her sporte and pastime and to mainteine the same that it perish not nor go to decay And sith that wisdome hath an house wherein shee keepeth her continual and dayly residence if wee wil finde her wee must seeke for her at her house there wil
in holines and the end euerlasting life for the righteous Rom. 6. 22. doeth not teach nor counsel but onely that which serueth to saluation life Solomon doth signifie it when he calleth his mouth the welspring of life Our Lorde saith that from the abundance of the hart the mouth speaketh Now it is said the law of his God is in his hart therfore his steps shal not slide Whervppon foloweth that it Mat. 12. 34. Psal 37. 31. bringeth life to them which receiue this doctrine which folow his counsels tremble at his threatnings delite in his exhortatiōs also do assure thēselues of the promises of life that is preached vnto them Cōtrarily as out of a durty puddle we can draw nothing but filthines and infection for to infect poison to kil those which drinke therof so also it is saide there is no constancie in the mouth of the wicked within they are very corruption their throte is an open sepulchre they flatter with their tongue Wherupon foloweth Psalm 5. 9. that we can learne nothing of the mouth of the wicked but al euil when we heare no maner of goodnes come from their mouth but it aboūdeth with al filthy corrupt words as it appeareth for it doth open it self Solomon doth signifie the same saying but iniquitie couereth the mouth of the wicked When Solomon saieth doth couer he neither excludeth the time past nor present but speaking in the future tence hee sheweth the hardnes and obstinacie of the wicked to the end that we should stande vpon our watche at al times For as they haue not ceased nor do cease so also they shal neuer cease vntil the ende of the worlde to speake filthily to giue euil counsel to spread abroade false doctrine But the euil men deceiuers shal waxe worse worse deceiuing and beeing deceiued Now they which folow their vncleannes wickednes giuing thēselues vnto iniquitie shal fal in death For it is saide The rewarde of 2. Tim. 3. 13. sinne is death Heeretofore we haue expounded the 2. parte of this sentence otherwise but not contrary that by force of the Antithesis Rom. 6. 23. or comparison that Solomon maketh there Heere hee setteth the vertue of wel speaking ruling the mouth against the vice of peruerse and wicked mouthes Hee doeth this honor vnto them which speake wel for to attribute vnto them the welspring of life and to make them as it were auctors of health and life vnto these which learne of them Saint Iames doeth the like saying Brethren if any amongst you hath erred from the trueth and some man hath conuerted him let him knowe that hee which hath conuerted Iam. 5. 19. 20. the sinner from going astray or out of his way shall saue a soule from death And this is according vnto the doctrine of our Lorde Thus it pleaseth the Lorde to honour such as speake trueth Contrarily Mat. 18. 15 Iohn 20. 23. Solomon accuseth those which haue their mouthes couered with iniquitie of murther hee expresseth not the accusation but it must bee vnderstoode by the present Antithesis Nowe sith that they which haue an euil tongue are murtherers they cannot looke but for death Contrarily those which out of the good treasure of their hartes do bring good thinges are assured of life as by their office they are the auctors of life c. 12 Hatred stirreth vp contentions but loue couereth all trespasses When men or women are kindled with hatred wrath anger with enuie and yll wil against their neighbours although it be very wrongfully and without cause and that their neighbours haue giuē them no maner of occasion to beare euil affection towardes thē yet can they not speake gently and louingly vnto them they cannot say wel of them but do wrong and deale iniuriously with them and speake al the euil they can against them do greatly reproche them to their faces being ready to stryke beate them to murther kil the innocents behind their backes they slaunder do falsly bely them they diffame them bring them into the hatred so much as they cā of al the world that many may rise vp against them which haue not offēded that they may be destroyed vndone So much as possible they cā they set al in trouble they stir vp seditiōs vprores persecutions against those that wish them no euil Solomō doeth signifie it saying hatred stirreth vp contentions This stir is made as is sayde and as the innocentes in al tymes haue had trial As Abel Moyses Dauid the Prophetes our Lorde his Apostles and other faithful men and yet stil the wicked cease not to doe and to speake the like against them that folowe the trueth and that desire nothing but their health and saluation But the saying of Solomon ought not to be restrained vnto this maner of hatred For we haue experiēce that whē there is hatred betweene parties that they bite sting one another do charge reproch one another with al the villanies they cā they detract one another there is nothing but they wil blame interpret the doings sayings one of another altogether in the euil parte the which is cause of mortal strife of seditions of vprores of battels and warres of murthers and slaughters Mat. 5. 22. 1. Ioh. 3. 13. Solomon doeth wel signifie it here and so he accuseth al them which hate their neighbours of murther manslaughter hee pronounceth them guiltie and breakers of this commandement Thou shalt not kil as doth also our Lord who soeuer hateth his brother is a mansleyar They that are suche can not pray vnto God but against themselues as appeareth Wherefore we must vnderstande Mat. 6. 18. that hatred is a sinne most detestable and which wee ought greatly to abhorre when it separateth vs from God and hindereth vs to haue accesse vnto him Contrarily for that which hath beene saide of hatred if men and women doe truely loue their neighbours they wil speake vnto them with al softnes and gentlenes they will haue none euil suspition of them they wil not labour to hinder their good name but where they are euil spoken of they wil endeuour to excuse them and euen when we haue offended them they wil dissemble and beare with many thinges they suffer and yet forgiue many thinges burying their neighbours faultes and labour to saue their honestie Solomon doeth wel signifie it saying But loue couereth all trespasses and after him Saint Paule sayeth Loue is 1. Cor. 13. 4. patient We haue here a doctrine of great excellencie whereunto we must diligently apply ourselues if we wil auoide strife and contentions to be the true children of God Beloued let vs loue one another for loue cōmeth of God euery one that loueth is borne 1. Ioh. 4. 7. of God and knoweth God Notwithstanding this is not to say that if our neighbours be
be blessed Shal man be more righteous Iob. 1. 21. 4. 17. 9. 2. 3. then God For howe shoulde man compared vnto God bee iustified If hee would dispute with him he could not answere him one thing of a thousande Nowe that it is not the rigour that God exerciseth his iudgement against the righteous Solomon signifieth it after a sort when he doeth declare that they shal be recompensed in earth The righteous of themselues are neuer a whit better then the wicked and sinners the which doe not onely deserue a temporal rewarde but eternal yet God is contented to chastice them in the earth so long as they liue here and wil not destroy them with the wicked which shal perish eternally and in this maner they shal bee more recompensed then the righteous as they do wel deserue when with al their might and ful course they folow wickednes and without remorse of conscience they giue themselues vnto vnshamefastnes for to commit al vncleannes euen with greedines But the righteous are displeased at their transgressions and faultes the which as they are not exempted in this worlde euen so the Lord doeth chasten them onely in earth and therefore that they deserue wel correction Solomon doeth cal recompense it or paiment And for to shewe that the chastisement is sweete and that it doeth not tende to destruction and damnation he saieth on earth Wherin we must obserue first of al that the righteous ought to walke in feare and humilitie when they vnderstand that they are not so innocent but that they doe wel deserue that God shoulde correct them for their 1. Pet. 4. 17 12. faults and that he beginneth to execute his iudgements with them The which he doth for their trial and therefore Saint Peter doeth admonishe vs Dearely beloued thinke it not straunge concerning the fierie tryal which is amongst you to prooue you as though some strange thing were come vnto you Secondly the righteous haue here iust occasion for to reioyce to be comforted whē they vnderstande that God doeth not punishe them for their faultes after this life but here in earth hee doeth chastise them gentlely in comparison of that which they haue deserued and that to the ende that they should not perishe with the wicked worlde Let vs then remember the admonition My Sonne despise not the chastening 1. Cor. 11. 32 Hebr. 12. 5 of the Lord neither faint when thou art rebuked of him For whom the Lorde loueth he chasteneth Albeit then that it is for our sinnes that God doeth recompense vs sending vs afflictions neuerthelesse hee doeth not proceede through hatred but by loue and good affection that hee beareth vs as a good father his children Thirdly when the righteous are set against the wicked we knowe that notwithstanding that the righteous of themselues are no more worth then the wicked yet their faultes are not imputed vnto them and for the same they shal not perish as also it is signified after a sorte when they are not so much recompensed as are the wicked This recompense of the righteous is the rod of man whereof God speaketh vnto Dauid But there is here a verie feareful threatening for them 2. Sam. 7. 14. which hate the good and haue bent al their desire vnto euil by the which they suffer themselues to be so caried away that they are giuen vnto dissolute and slanderous life without any shame or honestie These are they which Solomon calleth wicked and sinners The righteous doe sinne indeed and doe commit verie grieuous faltes but they abhorre them they are greeued for them and do take heed 1. Pet. 4. 15. to be slanderous as Saint Peter doeth admonish Let none of you suffer as a murderer or as an euil doer c. This is not without cause that this threatening ought to be feareful to the wicked For if they haue the afflictions of the righteous in abhomination iudging thē to be persecuted of God doe feare the like aduersities by a more strong reason they ought to be greatly afraid of the rewarde which Shlomō setteth forth vnto thē For it shal be greater then that which they see happē vnto the righteous the which they wold not receiue so much doe they thinke it harde sharpe The Lord striketh his first of al seemeth to spare the wicked wherevpō after the feeling of the flesh the state of the righteous seemeth to be miserable in cōparison of the same of the wicked Solomon doth after a sort signifie this same whē he setteth the recōpēce of the iust present saying Behold and maketh mētion of it before the same of the wicked And S. Peter declareth plainly saying It is time that iudgemēt begin at the houshold of God But the long sufferāce doth nothing profit the obstinate 1. Pet. 4. 17. wicked as Solomō doth here shew saying How much more c. Esay saith But when the Lorde hath accōplished al stis worke Esay 10. 12. vpon mount Syon Ierusalem I wil visite the fruite of the proude heart of the king of Asshur c. And if it first begin at vs what shall the end be of thē which obey not the gospel of God Albeit thē that the wicked seeme to be without feare in afflicting the faithfull yet 1. Pet. 4. 17 shal they not faile of their paiment For it is a righteous thing with God to recōpence tribulation to thē that trouble you c. Contrarily in our afflictiōs let vs take courage saying with Paul Therfore 2. The. 1. 6. 2. Cor. 4. 16. we faint not but though our outward man perish yet the inwarde man is renewed dayly The twelfth Chapter 1 He that loueth instruction loueth knowledge but he that hateth correction is a foole WE are al of this nature that wee boast ourselues to haue great desire to be instructed we persuade ourselues that we loue knowledge and also we commonly say that knowledge is a goodly thing as it is indeede and not only goodly but of great profite and pleasure For thereby wee rightly gouerne ourselues and our affaires in this life and al our enterprises do prosper wel when they are gouerned by knowledge and therin we receiue profite and also great delectation for by knowledge we are so assured that we proceede in doing our duetie without doubting or feare knowing and confessing that whatsoeuer we doe be it in word or deed is wel done and it is that which we should do Now when we doe thus bragge we do giue signification that we abhorre ignorāce as indeed it ought to be detested seeing not only that it is troublesome but also vnprofitable and hurtful From the tyme that Adam sinned darknesse entred into the world and men loued darknesse more then light and so haue they walked in ignorance whereby they were giuen to al wickednes and in this manner haue depriued themselues of life are fallen into death But it is not
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
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
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
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
worde by faith and repentance Moreouer sith that in working wee must trust in God being certified that hee wil not deceiue vs but wil fulfil his promise making vs to finde good and blessing vs it followeth that we are taught howe wee shoulde followe the faithfulnesse of our God and in no wise to labour too disguise and counterfaite our businesse and our worke for to beguile and deceiue our neighbours otherwise wee shoulde not haue our trust in the Lorde but in deceit whereby wee might draw the substance of our neighbours vnto vs and in this manner we should deserue that our labour shoulde perish in smoke and that wee shoulde want al goods Therefore if wee wil be partakers of the promises conteined in this sentence let vs proceede in doing of our worke and businesse with al fidelitie and trueth following the counsel of Dauid Put not your trust in oppressiō nor in robbery be not vaine Psal 62. 10. If riches increase set not your heart theron Finally let vs note that Solomon doeth not attribute riches vnto workes but vnto faith though goods doe followe workes 21 The wise in heart shal be called prudent and the sweetnesse of the lippes shall increase doctrine Wee finde very fewe people which delight to bee esteemed or called fooles ignorant or blockish but al desire to bee praised and commended as wise learned and discrete Nowe for to obteine this reputation and praise wee labour to doe or say some thinges which are esteemed of the worlde and which doe rauishe the mindes of men into admiration and woonderment for the newnesse and strangenesse thereof or for the faire shewe or temporal profite that is receiued of it or is loked of it In the meane while God is forgotten and his worde despised the which onely is our true wisdome and prudence when our hearte is set therevpon when we truely loue it and that with a sounde and perfect affection wee frame our manners after that which it teacheth vs. If wee vse ourselues thus God wil giue vs this grace that for the wisdome of our heartes we shal obteine reputation and praise of prudence and vnderstanding Solomon doeth signifie it when hee saith The wise in heart shal be called prudent And because that some might haue asked whereby shal wee knowe a wise man in heart that we may truely call him prudent or learned seeing that man seeth but the face and there is none but God which knoweth and searcheth the heartes I answere that the wisedome of the hearte is shewed foorth in the lippes and sweete and gentle wordes by exhorting our neighbours to learne and giueth them a desire to growe and increase in doctrine and to become more and more learned Solomon doth giue it vs so to vnderstande when he saith and the sweetnesse of the lippes shal increase doctrine Heere hee nameth nothing but the lips because they are the organes instrumentes by the which the worde of God is communicated vnto vs the which is our wisedome and vnderstanding And yet vnder the sweetnesse of the lippes hee leaueth not to comprehende al actions and kindes of doings whereto wee are led by loue for to bee a good example vnto our neighbours and to giue them instruction not onely by worde of mouth but also by conuersation of life For it is not enough that our lippes shoulde preache but also al our life Beholde this is the sweetenesse whereby wee must exhort our neighbours too receiue doctrine more and more shewing vnto them the wisedome of our heartes that to the glory of God and profite of our neighbours we may bee praised and commended as prudent Notwithstanding we must take heede of the sweetnesse of false Prophetes and lying Teachers Rom. 16. 17. 18. that wee bee not deceiued and beguiled aswel by their words as by their workes 22 Vnderstanding is a well spring of life vnto them that haue it and the instruction of fooles is folly When we are greatly a thirst wee desire very earnestly to finde some good and cleere fountaine that wee may drinke thereof and slake our thirst Nowe wee are al naturally dry with blindnesse ignorance vanitie and with follie through which wee faint and do miserably dye except wee bee succoured And because wee desire life and cannot tel where to finde it and yet wee haue greate neede of it for this cause Solomon wishing our good hath heretofore Pro. 2. 1. 3. 13. 4. 1. 20. 28. 35. 9. 11. exhorted vs vnto wisedome knowledge and vnderstanding and hath promised vs that there wee shal finde it And not content heerewith nowe hee maketh vs the same promise when hee saith Vnderstanding is a well spring of life vnto them that haue it Wherein hee sheweth vs that wee ought to bee very careful and diligent to reade the scriptures to folowe good and true Doctours to loue their doctrine and to imprint and graue it in our heartes that it may there take such deepe rooting that wee may be alwaies seasoned and may neuer bee depriued thereof thus doing wee shal finde the spring of life for to guide vs vnto immortalitie And that this spring may not faile nor dry in vs let vs continewe stil drinking of this water without drunkennesse and let vs not runne hither and thither by curiousnesse for to heare newe thinges and which haue greate apparance of wisedome for if wee turne backe from this vnderstanding wee can learne nothing but foolishnesse forasmuch as the heart of fooles babbleth out follie and nowe hee saith Pro. 12. 23. And the instruction of fooles is follie And as the fooles can teache nothing but follie euen so can they not abide to bee instructed to bee exhorted admonished corrected and reprooued by the woorde of the Lorde but for al instruction they desire to heare of pleasant things to the flesh and lustes of things which haue a great outwarde shewe of wisedome after the worlde of vaine and friuolous things of foule slanderous things which are nothing else but foolishnesse the which doeth so change and drye our soules that they perishe and runne vnto eternal death for them Solomō doth giue vs so to vnderstand when against the spring of life he setteth follie for speaking of life he would not haue vs to stay about this present life which is common both to al men and to beasts but he laboureth for to make vs to aspire vnto that blessed life which neuer shal haue end Now sith that follie is set against this spring of life it foloweth wel that it is no light vanitie wherewith also the faythful are stayned but because they are truely displeased therewith therefore the Lorde will not impute it vnto them But folly is a filthines which greatly defileth the fooles with the which they are not displeased but doe take their pleasure therin and are so sore changed thereinto that they perishe eternally and as many as doe folowe them 23 The heart of the wise
by what title soeuer they possesse their goods Thirdly if the slouthful for a time liue at their ease they come atlast vnto great pouertie as is dayly seene in many who inherite richly their fathers patrimonies and afterwardes liuing in delightes without doing any thing haue not had wherewithal too put their hande to their mouth but by begging filching robbing or deceiuing Fourthly if God spare the slouthful for a time hee knoweth howe to visite them afterwardes and if it bee not in this worlde it will bee in death euerlasting as may bee seene by the wicked riche man Luke 16. 25 Smite the scornefull person and the ignorant will take better heede for if one reprooue the wise man hee hath vnderstanding to knowledge One saith commonly that it is best to beate the dogge before the Lion whereby is signified that to warne and feare the hautie proud arrogant stiffnecked and obstinate it is best to chastice the feeble although they haue sinned in little or nothing And as one saith who without al right or reason so one doeth wickedly in doing so and the sentence is practised which saith Censours torment and afflict the Doues and spare the rauens and pardon them For one shal see as the common vse is that Kings Princes and magistrates and iudges wil sooner and more sharpely punishe the simple person which hath not much offended They are not so taught by God who resisteth stoutly the proude and giueth grace to the humble as he hath wel shewed at the Deluge at the subuersion of Sodom the destruction of Pharao and other desolations whereas hee hath smitten the scorneful and spared the lowly to the end that the ignorant and simple which are not yet wel aduised may feare and learne to walke wisely Therefore sith the superiours of the earth are in the seate of God they ought to bee his followers in punishing them that haue no feare of God nor reuerence of his woorde and that by their dissolute life and insolencie worke great scandalles and offende their neighbours with wronges and outrages and violences to the end that the rest may be afraide to giue themselues to such wickednesse Solomon warneth them hereof saying Smite the scornefull person and the ignorant will the better take heed for if one reprooue the wise man hee hath vnderstanding c. Hee saith not admonishe freendly the mocker and reprehende him in secrete for he knewe wel that one shoulde profite nothing that way as hee hath aboue saide But hee will that one smite him and punishe him according to his demerites to the ende hee may bee an example and that others may come to repentance and amendment of life and that they be not so hardy to giue themselues to wickednesse but haue it in abhomination and flee from it intierely See heere the heede which Solomon speaketh of when hee saith That the ignorant wil take better heede Hee wil not that by his heede he hurte his neighbours but that he flee from mockerie For the rest when hee putteth the wiseman a contrary to the scorneful saying If one reprooue the wise hee wil haue vnderstanding to knowledge And that hee saith not Smyte him but reprooue him hee sheweth principally two thinges First that one calleth not him wise which hath no faute for such a one is not any way to bee founde or if hee bee founde yet hee is not to bee reprooued but praised and extolled but hee which by infirmitie beeing falne relieueth himselfe by repentance and taketh in good parte to bee argued blamed and reprooued for hee knoweth that such admonitions and corrections serue him for a schoole to bee come yet more wise and better aduised As Solomon expresseth it saying Hee hath vnderstanding to knowledge For hee vnderstandeth not at the beginning but by augmentation wherof hath beene spoken heeretofore Secondly That they which are tractable and of good capacitie ought not to bee handled rigorously as the vncorrigible scorneful and contemptuous although one may wel vse sharpe woordes and seuere speeches as is to bee vnderstoode by this woorde reprehending for if a man haue wit of himselfe hee ought therefore to bee better aduysed and to guide himselfe wel that hee fal not and it ought to bee a greate shame to him to commit a fault worthy reprehension bee it neuer so little 26 Hee that hurteth his father or shutteth out his mother is a shameful and an vnworthy sonne There are some children which thinke it is laweful for them to spende their fathers goods at their owne pleasure and so they make greate wast of the same and put their fathers in pouertie and want and despyse their mothers because they are women who doe nothing but trouble the house a lest and offende them and seeke to chace them out principally when their fathers bee dead And in thus doing they thinke themselues couragious champions honest men good companions and men of accompt and light on table fellowes and playepheers who knowe howe to flatter them and make them beleeue that they are worthy to haue goods because they knowe howe to spende them pleasantly and in good felowship But because the woorde of God ought to bee preferred before al humane wisedome and so by consequence before al foolish phantasies and that such children consumers of substance and contemners of their parents not only despise humane wisedom which teacheth children to be sober modest temperate and humble to their parents but also are disobedient and rebellious against God who commandeth that one honor father and mother for this cause Solomon calleth them shameful and vnworthy saying The sonne is shameful and vnworthy c. Solomon speaketh not heere obscurely for he speaketh according to our maner which is to cal a person shameful and vnworthy which leadeth so wicked filthy abhominable life and in such inhumanitie ingratitude and crueltie that not only he ought to be ashamed thereof but also deserueth to bee opprobrious despised Which thing those children wel deserue which hurte or vndoe their fathers and chace or shut out their mothers The law ought so to handle them that they bee an example to others But because it pleaseth vs not that our children should come to such reproch and shame as to be punished openly for offendors that we ourselues shoulde be abashed griened vexed thereat it is meete aforehande that fathers and mothers be careful to order their life according to the worde of God and according to the same word to watch ouer their children bringing them vp in the feare knowledge of the Lord. And that mothers take heed of being too much doted ouer their children but that they shew themselues graue and make them feare them For it hapneth oftentimes that children which are cockered and brought vp tenderly worke most woe to their mothers And principally whē they haue most neede of succour which is after the discease of their husbands when they are widdowes or sick or aged It is then say
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
Solomon threateneth the sluggish therwith when he saith His desire shal kil him And when hee so saith he threatneth him secretly of eternal death For if God deeme not the slouthful man woorthie of this present life it foloweth that he wil not giue him life eternal It is therefore euil spoken when one saith of a sluggard that he is a good man except hee take good for vnprofitable for wee ought to attribute no goodnesse to him that God condemneth 26 He coueteth greedily al the day long but the righteous giueth and spareth not Sith hee putteth the righteous as contrarie to the slouthful he sheweth wel that the slouthful is wicked and that hee deserueth wel to haue pouertie destruction and decaie And when he putteth giueth and spareth not against coueteth greedily hee sheweth the insatiable auarice and great crueltie of the slouthful Hee sheweth that the slouthful hath no care of himselfe and that hee hath no compassion nor pitie of the poore And this is for no smal while but he perseuereth in his auarice crueltie For as Solomon saieth He coueteth greedily al the day long And contrarie The righteous neuer ceaseth to doe good as Solomon declareth when hee saieth And he spareth not Wherein we see that we cannot claime the title of being righteous if we perseuer not to vse charitie and doe the workes of mercie But although it be saide that the sluggarde hath a care of himselfe neuerthelesse the care that hee hath is not properly care but onely a greedinesse more then bestial For if hee had a due care of himselfe hee woulde studie to woorke the health of his soule with feare and trembling And in this maner he woulde saue both bodie and soule whereas nowe they go to wrack and ruine For iudgement shal be done without mercie to him that hath vsed no mercie Contrariwise the righteous man prouideth Deu. 12. 2. 3. Mat. 13. 41. 25. 31. Ioh. 5. 28. 29. for his soule and bodie by giuing and perseuering to doe wel Seeing that Blessed are the merciful for they shal obtaine mercie yea perpetual mercie both in bodie and soule 27 The sacrifice of the wicked is abhomination by howe much more they bring it with an euil wil. The wicked worke in diuers maners both towards God man for some proceede with good intention and think to doe God good seruice ought to bee praised of their neighbours for their deedes As Saint Paule did before hee was called to the knowledge of the Gospel As also many in the Papacie which thinke to doe God good seruice in murthering his seruauntes and children as Iesus Christ hath foretolde his Apostles But what good meaning soeuer Iohn 16. 2. they haue their workes are wicked and abhominable principally before God As Solomon hath saide He saith also anewe The sacrifice of the wicked is abhomination These here are hypocrites Prou. 15. 8. hauing some outward shewe of holines religion within there is nothing but malice which maketh them vse crueltie and inhumanitie Although they themselues thinke not so or at leastwise seeke to persuade themselues that there is no harme neither in their thoughts and deliberations nor in their enterprises proceedinges See here what they be that proceede with good intention and in what reputation their woorkes are with God Wherevpō ensueth that they may wel trauel afore they obtain that which they thinke they deserue for seeing their workes are abhominable before God it is meete that they goe to perdition and decaie There are an other sort of wicked men which are more shamelesse For although they knowe wel that they neither are nor wil be of any value and that they doe wrongfully against their consciences beeing wholly infected with wicked thoughtes mindes and willes yet neuerthelesse they wil haue reputation of religion and holinesse by some workes which haue faire apparance outwardly But as they wel deserue both they their workes are more abhominable then the others which proceed with good intention and their hypocrisie is more wicked As Solomon signifieth saying By howe muche more they bring it with an euil wil. In the number of these heere one must put al them that leade a life quite contrarie to the lawe of God and in the meane while seeke to blinde the eyes of others by ceremonies which shoulde be good if they had vpright heartes and that in the rest their conuersation were vnworthie of blame 28 The false witnesse shal perishe but a man that heareth shal stil speake Although the false witnesses knowe that they lye and that their consciences reprooue reprehend them and they can soone condemne those that should beare false witnesse against them and iudge them worthie of death not onely temporal but also eternal yet neuerthelesse they seeke to lye assuredly without remorce of conscience insomuche as they thinke that God neither heareth nor seeth them and they weene that their falshood and lying shal not come to the knowledge of any Iudge which shal haue power to punishe them For this cause the Scripture threateneth them often as we haue seene heeretofore as wel in the lawe and Prophetes as in this present booke And againe wee see this present threatening which is conformable to them that are gone astraie Suche menaces are made and redoubled for diuers reasons First to terrifie and afraie al lyers and false witnessers and those which take the name of God in vaine being such as sweare superfluous othes and are blasphemers cursers and renouncers of God and that being so often menaced they are made more faultie Secondly that wee bee wel admonished to take heede of ourselues to the ende wee become careful to folowe trueth and to flye from lying Thirdly to the ende that Iustices and Magistrates bee diligent to inquire out the trueth and not to let slip the false witnessers vnpunished as it is expresly commanded them in the lawe and hath bene alledged heretofore But because contrarie to the false witnesse he putteth a man that heareth and against perishe placeth speaking stil wee haue to note first of al that the lyar and false witnesser hath neither lawe nor Faith and consequently no religion for to yeeld obedience to the lawe one ought to heare and to submit himselfe to Fayth he ought also to speake And in these two pointes consisteth the Christian Deu. 4. 1. 6. 4. Esai 53. 1. Rom. 10. 14. Mat. 1. 15. religiō besides the which there is no religion We may know it by the beginning of the preaching of our Lord Iesus Christ Then seeing trueth consisteth in the word of God which is declared by the lawe and Gospel it must needes be that he which wil not heare the woorde must be voide of trueth and replenished with lying and falshood and that hee be without religion seeing also hee is without God and forceth not if God which cannot consist without his trueth be depriued of his diuinitie and be no more God For
Hee marketh confession or profession which is but vanitie and follie if it bee not ioyned with the good woorkes which God commaundeth vs. Our Lorde Iesus sheweth it wel Hee marketh I say this confession saying And if thou Mat. 7. 21. order them together in thy lippes Hee saieth together For it is not meere that wee make confession by halfes nor that we choose out some of those workes which God commandeth vs and omit the rest But wee ought to giue al our vnderstanding to that seruice which God asketh of vs and striue with ourselues to yeelde him whole obedience Wee see then that hauing heard the woordes of the wise and applyed our heartes to doctrine wee ought to take pleasure in fayth and repentance in confession and the works which folowe thereof And thus dooing wee shal attaine to that which the Prophetes speake of the beautie of Iesus Christ and his kingdome Psal 45. 3. Esai 52. 7. Psal 37. 4. 5. If wee take suche pleasure to keepe the wordes of the wise in our bellie God also wil take pleasure to fulfil our desires 19 That thou mayest put thy trust in the Lorde I haue giuen thee to vnderstande to daye euen to thee Those which heare not nor make no account to giue themselues to that which is alreadie taught thē in the former verses 17. 18. walke in this worlde at haphazarde and knowe not what shalbecome of them as wee ourselues haue felt when wee were Papistes and so they be blinde and know not to whom to adresse themselues to bee assured of their saluation but are in continuall trembling And chiefly when they deeme themselues neere temporal death for they knowe not whether they goe and expect rather decaie then safetie If wee wil not walke in suche vncerteintie let vs take good heede not to despise the doctrine which wee haue heard in the two former verses for it is giuen vs to make vs verie wise and skilful and to the ende wee shoulde not be afraide of what affliction soeuer happen vs or is seene neere and imminent but that wee bee assured that the Lorde loueth vs and that hee hath care ouer vs and wil defende garde and deliuer vs from al afflictions and that by his meanes wee shal neuer perishe but hee wil saue vs eternally Solomon affirmeth it so when he saith That thou mayest put thy trust in the Lorde c. The ende therefore of the doctrine which is spoken to vs is that we be warie and that the doctrine pearce euen into our heartes not to rest there by opinion as doeth a profane or worldly historie But to the ende wee may learne to knowe and assure ourselues that God loueth vs and that hee wil neuer suffer vs to perishe but wil saue vs for euer giuing vs a blessed life in the glorie of heauen Solomon propoundeth vs this Theologie To day that is to say when wee haue time to heare it and applye our heartes theretoo which is al the time of our life the which wee ought to imploye to meditate the doctrine of our God and to exercise ourselues in the same day and night and principally when wee haue the bookes of the holie scriptures and faithful and true Doctours which busie themselues to make vs vnderstande the same We ought not to be negligent and slowe but prompt and readie to heare and vnderstand to the ende to beleeue by certeine knowledge and assurance which may bee wel rooted in our heartes and not to submit ourselues to the fayth of others as those which delight in their ignoraunce and say that they beleeue that which the Church beleeueth For God by his doctrine speaketh to euerie one of vs and wil that euerie one receiue it to beleeue therein and walke according to the same Solomō sheweth it wel when he is not content to say I haue giuen thee to vnderstand But hee addeth Euen to thee Or also thou receiue the woordes of the wise and doctrine So none can vaunt himselfe indeede to be faithful vnlesse hee be also skilful for God speaking of his faithful saieth I wil giue thee vnderstanding and wil teache thee the way wherein thou shalt walke Also al thy children shal be instructed of the Lorde I wil plant my lawe Psal 32. 89 in them and write it in their heartes c And wil sprinckle vpon you cleane water and you shal be clensed from al your crimes c. Esai 54. 13 Iere. 31. 33 34. Eze. 36. 25 and wil cause that you shal keepe my appointmentes Nowe that To daye is al the time of our life yea al the time wherein the word of God shal bee preached in the Church it is manifest by the same that wee ought to heare it beleeue it and obey it at al times And although the Iewes be warned To day if yee wil heare his voyce harden not your heartes c. yet the Apostle teacheth vs that the Psal 95. 7. 8. Hebr. 3. 12 13. 14. Psalmist hath not onely spoken of them of his time but also of vs. And seeing that Solomon by his doctrine striueth to persuade vs that wee put our trust in God and that we cannot doe so but by Iesus Christ which is our Propitiatorie and our Aduocate it foloweth that hee sendeth vs to Iesus Christ and wil that by the doctrine Rom. 3. 25. 51. 8. 34. of trueth we learne to beleeue in him to the ende that wee perish not but haue life euerlasting 20 Haue not I written to thee three times in counsels and learning To the ende we should not excuse ourselues if we vnderstand not howe wee ought to put our trust in the Lorde the Lorde hath giuen vs diuersitie of scripture as the bookes of Moyses the histories and bookes of the Prophetes wherein wee may learne to folowe the counsel of God and to knowe the loue which he beareth to vs and not content with this he hath giuen vs moreouer diuers scriptures by his Apostles and Euangelistes to the ende wee may see more clearly the right way of al righteousnesse and iustice of al holinesse and religion and that wee may contemplate more neerely the bountie of God and his loue towards vs in Iesus Christ his Sonne which is our assurance and our saluation And nowe againe hee hath giuen his Church many Pastours and Ministers of his worde the which is preached purely to many nations in diuers languages and giueth vs the olde and newe Testament translated faithfully into many tongues And so he giueth vs counsels learning in sundry maners as Solomon signifieth by three times putting according to the manner of the scripture a number certaine for the vncertaine If therefore wee be ignorant dul faithlesse and doutful it is our great fault seeing that God hath giuen vs so many scriptures and so many faithful expositours which are careful and diligent to ininstruct vs which cease not to open their mouthes often and to put
doe runne away from vs as doeth water yet shal wee not remoue For they that trust in the Lord are as mount Sion which cānot Psal 125. 1. be remoued but standeth fast for euer Contrarily if forsaking our God we put our trust in men we shal be frustrate and voide of our hope and shal be accursed Albeit then that God hath created set vs in this worlde for to serue one another yet for to haue a sure Iere. 17. 5. Psal 129. 1. helpe we should looke to the Lord as Dauid teacheth vs. 20 The graue and destruction can neuer be ful so the eyes of man can neuer be satisfied At the beginning man was created after the ymage of God after the which he was exempted from death and destruction into the Gene. 1. 27. 2. Pet. 2. 4. Iude. 6. which the Angels fel to wit those that sinned Now the Deuil seeing himself thus depriued of glorie and felicitie and to bee damned for euer did enuie the glory blessed estate wherin mā was placed therfore from the beginning he hath made his batteries that he might throw man headlōg into the same damnatiō Now man hath Gene. 3. not resisted the assaultes of the Deuil but hath easily yelded vnto him by his rebellion disobediēce hath put out this ymage introducing sinne into the world and by sinne death And as the Deuill Rom. 5. 12. Iohn 8. 44. 1. Peter 5. 8. Ephe. 6. 10. Mat. 12. 43. Iohn 8. 44. from the beginning hath beene a lyer and murtherer euen so doeth hee not cease to pursue his worke S. Paule doeth wel signifie the same And thus the Deuil is neuer filled nor satisfied with the damnation of mankinde as also Iesus Christ our Lorde doeth signifie it wel And forasmuch as by the continual enuie of the Deuill and by the sinne of man who hath consented to the Deuil al humaine creatures tende to death and goe to the graue and that in mans iudgement and outwarde experience the sepulcher or graue corrupteth and bringeth al the body which it receiueth to nothing and neuer refuseth any nor neuer yeeldeth any backe againe but consumeth them without any remedie as the worldlinges and carnall men esteeme and as it is seene before our eyes and by experience in al worldes for this cause that which is proper to the Diuel is attributed vnto the graue and is called destruction that neuer can bee ful For when Solomon hauing named the graue setteth afterwards destruction this is by Repetition or expositiō For it is as if he said the graue which consumeth and swalloweth what soeuer is giuen too it is neuer wearie of receiuing corrupting al that is brought vnto it Nowe that which Solomon pronounceth in this place is seene by experience to the eye and therfore Solomon tendeth not to teache vs the nature of the graue the which is knowne but rather he wil set before vs our miserie and partly shewe vs the fruites of our sinnes which are death and destruction For if there had beene no sinne we had had no neede of graue and without sinne there had bin no temporal nor eternal death but because of sinne Iohn 11. 25. 26 we must dye and be buried Notwithstanding if we dye in the feare of the Lord being assured that he is our resurrection our life the graue shal not be our destruction but as a rest wherein our bodies doe sleepe looking for the blessed resurrection and our death is a ready passage from death to life Contrarily to the vnfaythful the graue and temporal death are their entrance vnto eternal destruction For albeit that at the last they shal rise againe yet shal it not bee to liue but to be tormented in paines euerlasting the which is a very sharpe hard death which neuer shal haue end Solomon thē Dan. 12. 2. Ioha 5. 29. doth rebuke mē for their vnsatiablenes cōparing their greedy desires vnto the graue and destruction as he doth shewe when he addeth So the eyes of man can neuer be satisfied Wherin we haue to note that hee speaketh of the man that is left in his natural corruption who suffereth himselfe to be transported by his euil concupiscences and disordinate affections For they that are regenerate and made newe creatures by the holy Ghost are satisfied and craue nothing further but onely that the good wil of God should be done and fulfilled And for to conserue this satisfying wel they fight labouring for to destroy and kil the relikes of sin which are stil in their fleshe the which because of the same relikes lusteth against the spirite And so Solomon speaketh not of the eyes of the children of God but of the euil affections of the children of Adam which also Gal. 5. 17. are the children of the Deuil And as the Deuil is not filled nor satisfied to see to pursue the decaie and destruction of men euen so his children haue neuer satisfied enough their affections but doe daily growe as we prooue it by experience in many as in the ambitious couetous vsurers Solomon calleth such affections eyes and not without cause for whatsoeuer is set before mans eye hee stil desireth to see more Euen so wee can neuer satisfie our affectiōs and chiefly when they tende to ruine and destructions wherunto they which tende thither are like vnto their father the Deuil who is neuer satisfied with the destruction of men 21 As is the fining pot for siluer and the furnace for gold so is euerie man according to his dignitie Wee haue alreadie had this same sentence sauing that in place of So doeth the Lorde trye the heartes we haue heere So is euerie Pro. 17. 3. man according to his dignitie This is not to say that man of himselfe hath any dignitie or excellencie wherby he should deserue to be so handled or thus or to haue suche and suche reputation for al men of themselues are nothing worth they are nothing but earth and durt filthinesse and corruption and are filled with malice and wickednesse and so they deserue not to be esteemed nor praysed But as the gold is more precious then the siluer not of it owne selfe for it is a dead creature and serueth to no vse except because that we trimme and dresse it for to serue vnto profite S vnto delight euen so one man shal be more woorthie and more excellent then an other because that God by his fauour esteemeth him and dresseth him for to make him serue as he shal thinke good as Saint Paul saith For who separateth thee and what hast thou that thou 1. Cor. 4. 7. hast not receiued c. And daily the more that God esteemeth and setteth by an humane creature so much the more doth he examime and trie him the more narrowly exerciseth him by great assalts as our holie auntient fathers haue alwayes tried by experience and aboue al Iesus Christ our Lorde who of
of thy trouble and I wil deliuer thee And as hee hath promised so wil hee also perfourme the same faithfully as diuers Saintes haue tried it by experience Nowe both folowing of the promise and also experience Solomon pronounceth But hee that trusteth in the Lorde shal be exalted Hee compareth trust in the Lorde vnto a strong and high Tower or vnto so sleepe and so high a rocke that no man can ascende vp to the same so that if a man can come thither hee shal be out of the dangers of his persecuters And heerein hee doeth welshewe vs that it is in God that wee ought to put our trust and confidence if we wil be deliuered from feare and set out of daunger and be in safetie And it is not in this place onely that the scripture vseth this comparison to teache vs where we ought to put our trust but also in diuers other places it calleth God Psal 18. 3 31. 4. 71. 1. Pro. 18. 10. a strong and wel fenced Citie a strong Tower a Rocke an high place and suche like names The name of the Lorde is a strong Tower the righteous flyeth vnto it and is deliuered And also without comparison the scripture doth openly declare vs that if we put our trust in God we shal not perishe but shal be deliuered from al dangers And albeit that in trusting in the Lorde we Psal 33. 34. 91. haue cause to be assured and to be farre from feare because we haue an Almightie Sauiour yet distrusting ourselues let vs worke out our saluation in feare and trembling Phil. 2. 12. 26 Many doe seeke the face of the ruler but euerie mans iudgement commeth from the Lord. The Kinges Princes Rulers and Superiours of the earth are of a great Maiestie as wee ought to vnderstande when God placeth them in his throne and that hee calleth them Gods and sonnes of the most highest And therefore we must take good heede from making Psal 82. 6. the rest of men his companions for besides this that we shuld sport and iest with God the which is in no wise lawful but ought chiefly to be auoided we should be in danger to be consumed For as a litle whelpe thinking to playe with a Lyon would at the last anger him hee should be deuoured by him euen so a King or a Ruler wil not long delight to haue a person of a meane and lowe state to be his familiar and as it were his companion Yea also though for a certaine time a King hath counted a man for his father and shal so haue called him at the last hee wil be grieued and cause him to be taken as we haue seene in our time the example therof The Kings and great Lordes of this worlde are like vnto wilde beastes and are Pro. 16. 14. 19. 12. 20. 2. compared vnto Lyons and vnto such as bring the message of death But albeit they are such and that there is but too much experiences thereof yet forasmuche as they counterfaite the magnifical and liberal in giuing great giftes presents vnto their whores bawdes flatterers and tale bringers and where there is no neede for this cause many desiring to goe forwarde and make their profite and to waxe riche labour to come neere vnto them and to please them And as wee haue seene many doe bowe before the face of the Prince and euerie man is friend to him that giueth And according Pro. 19. 6. hereunto Solomon saieth nowe Many doe seeke the face of the Ruler c. Thus dooing they thinke to belitle Kinges and to be raised vp but forasmuch as the Kinges heart is in the handes of the Lorde and that he turneth it as best pleaseth him wee must not therefore thinke to make our state better yea though the Kinges and Rulers did beare vs the best face and countenance in the worlde for the Lorde turneth the heart of Pro. 21. 1. the King to whatsoeuer pleaseth him And according thereunto hee saieth now But euerie mans iudgement commeth from the Lord. And thus hee can obteine nothing of the Ruler whose fauour hee desireth but what God hath giuen him The iudgement then in this place is taken for that that God hath iudged and sent to euerie man as it is so taken Deut. 18. verse 3. What fauour soeuer the great mē of the world do beare vs let vs take heed vnto the prouidence of God and let vs depende wholly vpon this same and so dooing he wil iudge vs and sende vs suche so prosperous state as hee shal knowe to be expedient for vs. 27 A wicked man is abhomination to the iust hee that is vpright in his way abhomination to the wicked Albeit that al men are of one flesh and of one blood and that more is al are created and made like to the image and likenesse of GOD the which wee ought to haue in great reuerence and to holde it deare and for this cause doe wee beare honour one vnto an other and doe not contemne no man howe vile and lowe soeuer he be before the world yet there are some which of set malice and of a shameful obstinacie do drowne themselues in al dissolutenesse leaudnesse are delighted to despight God by their misdeeds and transgressions and to oppresse their neighbours by wrong dooings and cruelties by polling and pilling by lying and slaundering false swearing and false witnesse bearing and chiefly rise vp against the weake and feeble against the simple and innocent And in this manner so muche as in them lyeth they corrupt and put out the image of God in them and also in their neighbours whom they labour to loose destroy And so they shew themselues wicked and vngodly and vnworthie of that image and therefore they are abhominable before God as hee hath wel shewed when hee cursed Caine destroyed the world by the flood ouerthrew Sodome and Gomorrhe and drowned Pharao al his armie in the red sea and that he rooted out the inhabitants of the land of Canaan before the face of his people and when by the infidels he tormented the children of Israel and sent them into captiuitie amongst the idolaters and that nowe they are stil in an horrible confusion And as we see this same by examples euen so also may wee knowe it by the testimonies of the scriptures amongst other places by the curses that God pronounced and by the threatnings that he maketh in diuers places by his Prophetes We haue had diuers sentences also thereof in this booke of the Prouerbes And as such wicked men are abhominable before God the Lord euen so are they which giue themselues to walke in the right wayes of the Lorde and delight and take pleasure therein not wel pleased with these wicked men but as Solomon saith A wicked man is abhomination to the iust And this commeth chiefly because that the wicked are enemies of God as is shewed vs. For
are not able to reuenge themselues and therfore are called dumbe This same is but too too much proued true againe it is signified vnto vs when it is not said In the cause or matter of some one sonne of variation and coulouring but of all the sonnes of destruction noting the great multitude of clokers and painters signifiyng that the simple are sore oppressed of al sides except the superiours bee very diligent too make enquirie for to be able to open their mouthes to pronounce righteous sentences to giue right vnto the simple weake After this sense we set the dumbe against the children of variance or painting But there are some which in place of variance do say of the traÌ„sitorie worlde and othersome of destruction and death and other of those which are forsaken And in this sort there shoulde be no Antithesis but it woulde behoue vs to resolue this present sentence as if it were saide defend him that is not able to defende himselfe susteining their cause that goe to destruction because no man maketh account of them but rather euery man seeketh their destruction as it is none other but the custome of the worlde 9 Open thy mouth iudge righteousnesse and iudge the afflicted and the poore The scripture in steede of saying iudge iustly doeth say iudge righteousnesse or also iudge after righteousnesse Such wordes are chiefly and most often directed vnto the rulers of the earth because it is their office to minister righteousnesse and iustice and most often they care nothing for it but to liue deliciously and voluptuously they commit the same vnto such persons which for the most part are corrupted and doe ouerthrowe the right And thus in steede of opening their mouth to iudge righteousnes they open their hands to take giftes and rewardes They open their eares to heare flattering tongues and praises of their freendes they open their eyes to beholde their parentes to looke vpon the riche and mightie that they may fauour them against al right and to the hurt and hinderance of those which haue no maintenance nor can reuenge themselues The which is a great wrong doone vnto God who so carefully commendeth the poore vnto vs as it hath beene diuers times shewed vs heeretofore And therefore the mother admonishing her sonne to open his mouth to iudge righteousnesse or to iudge iustly doth declare howe hee shall doe the same when hee saith That he should open his mouth to iudge the afflicted and the poore that is to say that hee shoulde defende and mainteine the cause of him that is oppressed and lacketh helpe wanteth power and wealth as also all iudges are exhorted there vnto If this doctrine were wel printed in the heartes of kinges and rulers the poore faithful ones shoulde not bee so cruelly handeled and intreated as they bee Psal 82. 3. 10 Who shall finde a vertuous woman for their price is different from pearles Women of their nature are very light and vnconstant and doe marre al if a man suffer them to doe what they wil as wee haue proued by experience in our first mother whose daughters the women haue at al times shewed themselues to bee in following her yea in doing worse as amongst other wee may place Dalila Iezabel and Herodias And therefore it is not without cause that the wise man as wondering and amased at the vnprofitablenesse of the malice of women doth aske Who shall finde a vertuous woman a woman that hath good courage and that doth diligently apply herselfe to doe her duetie in the feare of the Lorde submitting herselfe and pleasing her husbande and ruling her housholde in the way of holynesse and righteousnesse in sobernesse and temperancie with diligence and care An husbande that findeth such a wife ought not to hate reiect or despise her except hee bee out of his wit or madde but if the worlings do greatly delight in themselues when they haue thinges and iewels of great price as siluer golde and precious stones and if they esteeme these thinges greatly how much more ought the husband to esteeme a vertuous and a valiant wife For as the wise saith heere For her price is different from pearles that is to say farre more excellent And it is good reason that the husbande whose wife is valiant shoulde not make account of all the riches in the world somuch as of his wife And that for diuers causes First of al shee is created after the image and likenesse of God Secondly without the woman man was not perfect Thirdly shee is fleshe of his fleshe and bones of his bones Gen. 1. 27. 2. 18. 23. And the fourth reason which is the chiefest is that the woman is bought for as great a price as is the man to wit with the precious blood of the Lambe without spot Whetevpon followeth the fifth that she is heire of the heauenly kingdome seeing that it is neither Gala. 3. â—8 to male nor female for yee are alone in Iesus Christe Nowe as touching the the state betweene man and wife it is this they ought to beecareful to walke in al modestie and gentlenesse one with an other let the wife behaue herselfe vertuously in al subiection and obedience that shee may compel her husbande greatly to loue her and let the husbande for his part be so gentle and shewe her suche loue that hee may giue her occasion to be vertuous and let them in this sort edifie their families by good examples and cause them to liue holyly 11 The hearte of her husbande trusteth in her and he shall haue no neede of spoile It is very meete that the worde to finde which the wise man doth vse in the former sentence shoulde conteine in it selfe experience for a man cannot bee contented with the wisedome of a woman neither can hee bring that he hath founde a vertuous woman except hee hath tryed her And also when it is saiâ—â— The hearte of her husbande c. The wise sheweth plaine that hee speaketh of experience and not of a single meeting For a discrete husbande woulde not referre al to his wife nor rest vpon her nor commit the gouernment of his house vnto her nor trust in her vnlesse hee hath had good witnesse and experience of her Hee sheweth also that hee speaketh of a good and wise husband and that is modest and of a setteled minde For a wicked foolish hastie or blockish man wil make no account of his wife howe vertuous soeuer she be and so cannot trust in her but the good husbande and wise hauing good testimonie of his wife or hauing wel tried her wil loue her and so wel esteeme of her that hee wil not enquire of her gouernement wil not feare that he should spoile any thing but will trust in her for all his domesticall and housholde affaires and wil commit them al vnto her gouernement And that for the loue he beareth vnto his wife knowing her to be vertuous