Childrens children are Gods blessing and howe 349. b. 350. a Against such as complain that they are charged with too many Children 350. a What wee must doe to be crowned honestly with our Children 350. a What is meant by this That the glory of the Children are their fathers 350. b Who are Gods Children spiritualy begotten 5. a. Of the necessitie of knowledge in Children and why 3. a Of Children in age children in vnderstanding 3. a Of the dueties of Children to their parentes 92. a. b The names of Gods Children are registred in heauen 442. a Against such as would haue Children to doe according to their owne fansie 414. a Children which mocke contemne their parents compared to Carion howe 618. a What Children they be which offende and sin against their owne consciences 617. b. 618. a What it is that hindereth Children to inherit 248. b That a vertuous woman is worthie of publike praise whereupon followeth a lesson for Children 639. a What Children doe make glad their fathers 127. a The inconueniences which folow vpon not instructing of Children in their youth 450. a What parents must do if they desire to haue their Children prooue honest 450. b. Against such as thinke it not needful to busie themselues in teaching Children 449. b When Children neglect their duetie principally to their parentes 474. a. b A threatning against disobedient and rebellious Children 420. b Howe and when Children doe turne their parentes ioye into weeping and mourning 127. b Children that desire to make their parentes glad must folowe the word of God 127. b. Fathers mothers c. ought to be careful to see their Children instructed in gods word 127. a The wisedome of Children and inferiours standeth in obedience and sufferance to be ruled after the woorde of God c. and why 128. a. Church That we must be in companie with our mother the Church and why 58. a Against the Popishe Church and what wee must doe to discerne it 6. a b That we must be obedient to the Church if we wil heare God 6. a The Church is the spouse of God 6. a The Church is the piller strength of trueth 6. a Citie What Citie shal be eâ—alted by the blessing of the righteous 176. a Wherein the happinesse of a Citie consisteth 175. a What we must doe if we wil haue our Citie prosper and be happie 175. a By what blessing a Citie is exalted 175. b 176. a Cities That God alone ruleth Countries and Cities 175. a That hee which ruleth his minde is more valiaunt then hee which winneth Cities 345. Commandement For what reasons wee shoulde folowe the Commaundement of God with great diligence and loue 36. a That the keeping of the Commaundement is the keeping of the soule 393. a The Papistes confuted in that they holde opinion we should not obey the Commandement of louing our enemies 13. b The prayer of a Prince is as muche as his Commandement 13. b Commandementes That we decline not when wee despise the Commandements of men 71. a b That the Commandements of God are giuen vnto vs by men 56. a. b What is the meaning of these woordes To keepe the Commandements 392. b What lessons Moses teacheth vs in the two first Commandements 33 a. b The Commandements of God are the pathes of the righteous 30. a That the keeping of Gods Commandementes doeth not stand onely in outward works c. 32. b Why the length of our life is attributed vnto the lawe and the Commandementes 30. b The Commandementes diuided into mercie and trueth 31. What wee must doe to fulfil Gods Commaundementes and when wee fulfil them 19. b The meaning of Solomon by these wordes And hide my Commandements within thee 19. b Howe and in what sense we may say that the way of Gods Commandements is ours 260 b What kinde of loue God requireth of vs in the keeping of his Commandementes 239. b. 240 a Life is giuen vs by the keeping of Gods commandements 97. b What it is to receiue the commaundementes 134. a. b Companie Corruption of manners by wicked companie and euil examples 75. b The daunger of keeping companie with the wicked 61. b. 62. a The danger that commeth by an harlottes companie any way vsed 72. a b The Papists a hellish companie 246. b That we ought to take heede howe we keepe companie with whoores whoremongers and why 26. b. We must flie the companie of the wicked and not spare our goods from the poore if we would be satisfied 130. a The daunger and mischiefe of euil companie 106. a What companie wee must reiect and what companie we must seeke 106. b Compassion That we must haue pitie and compassion on them that hate vs. 513. a b Concupiscences Al such reprooued vnder the comparison of Horsleaches as are caried away of their vnbrideled concupiscences 617. a Confession Auricular confession condemned as hauing no foundation in scripture 567. a Confession of our sins to men necessarie and requisite and why 567. a Confession of sinnes to men prooued by sundrie examples 567. b Confession of sinnes ought to come only from griefe of hauing offended God c. 75. a Confession of sinnes comming from feare of punishment condemned 75. a What kinde of confession we should vse beeing afflicted 75. a Confession of mouth and consent of heart are required together in scripture 36. b Of the hypocritical confession of suche as repent not truely 75. a Confidence Against vaine confidence in worldly temporal thinges 159. a b Against vaine trust and confidence in riches 167. a Conscience The difference of conscience in the iust and the wicked 557. a. b That a good conscience is a continuall least and howe 304. a. b That the wicked doth not possesse that which he hath with a sound conscience 295. b Who bee the guides and gouernours of the righteous mans conscience 168. b A good conscience is stated vpon the grace of God c. 169. b. When the conscience of man is vpright and righteous 167. b None can flie the iudgement of the conscience 496. b What a man must doe to haue a pure and right conscience 167. b What is the cause that a man can not haue a pure and right conscience 167. b The framing of the conscience by the certeintie and assurance of Gods goodnes 168. a Of a right and sound conscience and in whom it is not to be found 168. b The euill conscience of the wicked doeth reprooue them and howe 14. a Consolation A consolation for the miserable and distressed 314. b. 315. a Howe the Lord ministreth consolation to the faithful afflicted 513. a Of such as are neuer the better for woordes of consolation 512. b. 513. a Constancie That constancie commeth not of ourselues but of God 218. a That there is no constancie without trueth 218. a Of constancie and who count that they haue it 217. b Contemners The iudgement of God against the Contemners of
decaie 420. a That we must giue Backbiters c. an angrie countenance and why 514. b Shame and infantie threatned against Backbiters 507. b Ballances Against false Ballances 163. a. b The rewarde of them that vse false Ballances 163. b Wherein false Ballances doe stande and who they bee that vse them 163. b That there are false Ballances in all estates 164. a Of the Ballances and waites of God and what they are 323. a. b Beautie What deceitfulnesse there is in Beautie appeareth by examples 638. a. b How and by what meanes Beautie is defiled A lesson for fayre women worth the learning 189. a. b Wholesome lessons and exhortations vnto women concerning the vse and abuse of their Beautie 189. a That the carnall will labour to abuse the Beautie which God hath giuen them 189. a. The dangers which ensue if wee vse not our Beautie wel 188. b Of Beautie who is the author of the same both in men and women 188. b Against the counterfeite Beautie of women which is called vanitie 638. a. b Beleefe That of lightnesse of Beleefe follie commeth 268. b Against lightnes of Beleefe 265. a. b. 266. a. What wee must doe to auoide lightnesse of Beleefe 265. b. 266 a Bitternesse What is meant by the Bitternesse of the soule 26. b That Bitternesse is diuersly taken in holie scripture 26. b Blasphemie The church of Rome and her sectaries condemned of Blasphemie 235. a. b That Blasphemie is a most horrible sinne and worthy of great punishment 68. b Against Blasphemie and al vndecent and vnreuerent speeches 68. a. b Blessed That they which haue greate abundance of wordly riches are not Blessed 53. a. b What maner of man is Blessed of the world 53 a That the number of the Blessed is very smal and why 44. b What we must doe if wee wil liue and bee Blessed 44. b That a wise man is Blessed is prooued by comparison 40. b That the wise man is Blessed for euer and why 40. b What we must doe if wee desire to be truely Blessed 41. a Blessednesse The Blessednesse of the wicked and wherein it standeth 133. a The Blessednesse of the righteous notwithstanding that they are contemned 133. b. That Blessednesse is the onely gifte of God 41. a. The perfection of al Blessednesse is the kingdome of heauen 53. a Blessednesse attributed in scripture vnto wisdome 41. a Blessing The chiefe parte of the blessing of the righteous what it is 176. a The Blessing of the righteous and what citie shal be exalted thereby 176. a Of Blessing our needie neighbour 151. b The Blessing of God vpon the faithful is not much seene vnto the eies and why 150. b. Of riches without Gods Blessing and with Gods Blessing and the difference of both 235. a The Blessing of God eâ—empteth not the saithfull from afflictions in their fleshe 152. a That the wicked refuse and reiect the Blessing of God 152. a The wicked shal in no wise bee parrakers of the Blessing of the kingdome of Heauen 150. b That which we distribute to the poore is a Blessing 151. b The Blessing of the Lord maketh men riche 151. a What Solomon meaneth by the Blessing of the righteous which exalteth the citie 175. b By what Blessing the citie is exalted 175. b The signification of this worde Blessing and of the contrarie 576. b The meaning of Solomon by the Blessing of the head c. 192. b That Blessing commeth not by desert but by promise and how 192. b. 193. a That the multitude of children in lawefull mariage is a great and singular Blessing of God 77. b That the good shal obtain a Blessing of God and how 248 a Of the Blessing of goodnesse and to whome it appertaineth 496. b. 497. a That nothing doth prosper or increase without the Blessing of God 53. a What vices wee must forsake if we wil bee assured of Gods Blessing 53. a What Blessing is promised to the mercifull 272. b What punishments we must looke for if we despyse the Blessing of God 257. b Blessings That God bestoweth his Blessings as it pleaseth him c. 36. b The Blessings of God are eâ—tended as wel to the wicked and vnthankeful as to the faithful and iust and why 149. b. 150. a. Of the Blessings wherewith a faythfull man shal abound 572. a. b Brethren In what respectes neighbours are to be preferred before brethren 538. a. b That friendes are neerer then Brethren 378. b. 379. a Of carnal Brethren and who be suche 385. a. b. What is meant by these wordes To diuide the heritage among Brethren 347. a The discords betweene Brethren are heere to be appeased and why 375. b Admonitions to Brethren to keepe vnitie and concord 375. b Brother The meaning of SolomoÌ„ in this that a Brother is borne for aduersitie 357. b The meaning of these words Neither enter into thy Brothers house in the day of thy calamitie 538. a. b Busibodies Against Busibodies 267. b. 268. a C. Cal. That we must not cease nor be werrie to Cal vpon God 15. a What wee must doe if we wil haue God to answere when we Cal vpon him 15. b That it is not lawfull for vs to maintaine ourselues in any degree except the Lorde Cal vs thereunto 238. a Careful In what sense Christ forbiddeth vs not to be Careful 86. a That we must be Careful to gather the spiritual haruest 86. a Carelesnesse Of Carelesnesse and the hurt thereof both in superiour and inferiour 368. a. b What mischiefe the Carelesnes of Ministers and their ignorance doeth in the Church 368. a. b Charitie Of true Charitie and howe it in stirred vp 148 a. Looke Loue. Chastitie Chastitie is a thing of great vertue and what effect it worketh 99. b Children What Children they be whom Solomon calleth shameful vnwoorthie 402. b. 403. a. Howe shameful vnworthie Children shoulde be punished 402. b The Children of God in this worlde are mingled with the wicked and how they should behaue themselues in this case 8. b Against such Children as any way hurt hinder their parents 402. a. b Of certaine vngratious Children which neglected their duetie of obedience 580. b That the vpright and perfect are the Children of God 565. a What kinde of Children Solomon esteemeth no better then theeues 575. a. b Children are bound to their parents in a three fold bond or Obligation and what that is 575. b What behauiour Children shoulde vse to delight and reioyce their parents 591. a The dueties of Children to their fathers 60. a That none but obedient Children receiue the way of wisedome 60. a That to haue foolish Children is a thing of no smal importance 390. a Of foolish Children who are to be so reputed and howe they must be vsed 390. a Lessons for Children that are borne to great patrimonies and heritages 391. a Necessarie doctrine touching the generation and damnation of Children 359. a. b That
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
shal haue enough in the which chiefly consisteth the abundaunce of victualls when it is conioyned together with a contented minde SecoÌ„dly we are exhorted to be coÌ„teÌ„t with our estate wheÌ„ God doth allowe the same sith it is saide that the poore haue much foode by their labour It commonly happeneth that they that are contented with a little doe liue muche more at their ease then doe they which are riche 24 He that spareth his rodde hateth his sonne but he that loueth him chasteneth him betimes Beholde this is a lesson which pleaseth neither children nor fooles which haue neede of correction and yet it is profitable for them yea more necessary then eyther meate or drinke wherein they are greatly delighted and doe serue to strengthen the person When we are young and foolishe geuen vnto vayne desires and worldly and carnall pleasures we cannot delight to learne this lesson neither can we heare that children shoulde be corrected but when we are come to age though we be not instructed in the Gospel yet if we haue any sparke of good naturall iudgement wee vnderstand then that it is needefull for children to be corrected and doe commend and prayse our parentes for that they did not suffer vs to liue as we listed and also there are some which can heauily lament and complayne that their parents haue spared them too much and haue borne too muche with their follies and frowardnesse of their youth and for this cause if they haue any children they chasten them as they see to be necessary and expedient for them The very heathen and Turkes doe know this and there are some which will boast to bee reformed after the Gospel and yet notwithstanding they will neglect to chastice the follies insolences and frowardnesse of their children and will not suffer them too bee beaten with rods as is necessary but rather they wil hate the Schoolemaisters that shall correct them and will be ready to reuile them insteede that they shoulde loue them and thanke them and also too pray them to chasten theyr children sharply in good time for to saue them from the gallowes for it happeneth oftentimes that the hangman doeth handle execute them which haue not byn corrected by their Parentes in theyr youth Wherefore let those fathers and mothers which loue the welfare honor and saluation of their children or doe thinke to loue them learne heere to correct them in good time otherwise so farre is it of that they loue them indeede that they rather hate them and consequently are murtherers of their children for whosoeuer hateth his brother is a murtherer 1. Ioh. 3. 15. And forasmuche as neither father nor mother woulde bee counted murtherers of their children but contrarily woulde giue them their blood if their children had neede of it seeing it is thus I say the parents must be careful to correct and chastise their children betimes Likewise Kinges Princes Magistrates and Iudges of the earth which should bee the fathers of the people committed to their charge if they loue their subiectes they wil be careful and diligent to chasten the foolishe wicked and dissolute Moreouer when the Ministers of the worde doe by it engender and get sonnes daughters they also are as fathers to the people committed vnto them whome they ought to loue and to shewe them their loue by admonitions instructions corrections and threatenings But for to returne vnto carnal and natural fathers of whome Solomon doeth heree chiefly speake when hee saieth Hee that spareth his rodde c. For heere hee teacheth fathers of housholdes howe they ought to gouerne their children for to make them wise sober modest humble and good there is heere also an harde pointe to bee resolued That is that it may seeme that Saint Paule repugneth this sentence when hee sayeth Fathers prouoke not your children to anger Ephe. 6. 4. Collo 3. 21. Againe Yee fathers anger not your children For there is nothing that the children doe hate more then the rodde nor wherewith they are more prouoked and angred then when they are beaten with the rodde and be made to feele it so that if they durst or were able they woulde rise vp and withstande their parentes or maisters when they correct them This is the solution of the former doubt Let vs knowe that Saint Paule doeth not forbid fathers that they shoulde not correct their children with roddes but as it might seeme by this that Saint Paule exhorteth children to giue obedience vnto their parentes hee speaketh chiefly vnto fathers which haue children and are not disobedient nor dissolute nor rebellious nor contemners but with humilitie feare and reuerence endeuour to please their parents and to be at their commandement For we shal see some fathers so sharpe churlish cruel seuere vngentle and vntractable which wil not cease to beate and vexe their children which endeuour to yeeld their duetie Saint Paule would not haue Christian fathers to be such towardes their children which doe their duetie neither also towardes them which erre and yet notwithstanding hee meaneth not that they shoulde not be corrected as hee sheweth when hee sayeth But bring them vp in instruction and information of the Lorde Likewise when Solomon woulde haue the childe to bee corrected hee meaneth not that his bodie shoulde be alwayes beaten with a â—od but that wee shoulde vse exhortations corrections instructions and threatenings hee meaneth chiefly wee should not spare such kinde of roddes Moreouer let vs note that al inferiours and vnderlings ought to suffer their superiours with humilitie patience and obedience And if wee ought to behaue ourselues thus towardes men by a more strong reason towardes God as it is largely handeled in the 12. Chapter of the Epistle to the Hebrewes 25 The righteous eateth to the contentation of his minde but the bellie of the wicked shal want A man that is instructed in the worde of GOD which laboureth to cleaue theretoo by Fayth that hee may bee assured of the goodnesse of the Lorde towardes him in woorshipping him calling vpon him praysing and giuing thankes vnto him for al thinges and also which laboureth by true repentaunce to followe his commandements that he may gouerne himself towards his neighbours with vnfayned loue and to edifie them in holding the true religion and yet for al this prayseth himselfe neuer the more but depending wholie vpon the grace of God looketh for his mercie only this man is a righteous man is neuer forsaken of God but obteineth of him that which hee wisheth desireth so that he wanteth nothing that hee can desire Solomon doeth signifie it when hee saith The righteous eateth to the contentation of his minde Hee saith this folowing therin the commandement of the lawe and the promises of God let no man deceiue his neighbour c. The desires of such kinde of people are not outragious but are contented Leui. 25. 17. 26. 24. Deut. 28. 3. Psal 37. 3. 145. 14. with
the which wee ought vprightly to guide our heartes Solomon speaketh expresly of the guyding of the heart for if it be not well affectionate al that wee goe about is manifest wickednesse or if we doe any thing which profiteth wee are led by hypocrisie And that which wee doe fairely before men is but abhomination before God who beholdeth the hearts 20 Keepe not company with wine bibbers nor with deuourers of flesh We desire naturally to haue wherewith to maintaine ourselues in good order in this life and to be cloathed honestly Such desire is not to be despised nor blamed when it is without auarice and agreeth with that which Iesus Christ teacheth vs when he saith that we should aske of God our father that hee woulde giue vs this day our dayly bread Wherein as wee are taught to fly auarice and not to eate the bread of others for nothing so also wee are taught to content ourselues with a litle nourishment and meates which are not of an hye price nor curious dressing and apparel which is not sumptuous Wherfore let vs neither be gluttōs nor deintie mouths nor drunkards nor couet the bankets and feastes of such persons who are neuer at their ease but when they are bibbing and swallowing Solomon warneth vs thereof saying Keepe not company 1. Tim. 44. 6. 17. with wyne bibbers c. He saith not keepe not company with them which drinke wine and eate fleshe For euery creature of God is good and nothing is to be refused when it is taken with thanksgiuing And the liuing God giueth vs al things abundantly to vse But he saith With wyne bibbers c. Hee wil not that wee bee hoate nor hastie to fil ourselues with wyne and flesh not considering wheretoo al things are created And sheweth howe it is not meete that wee shoulde fill wyne downe our throtes as into a vessel which hath a large mouth nor that wee deuoure meate lyke hungry wolues but that in sobrietie and temperance wee sauour our flesh and our wyne not so much to take our corporal delight thereof as to acknowledge the bountie liberalitie which our Lord God vseth towards vs to giue him thanks for the same as we are boundē theretoo hauing nothing but by his grace and mercie Thus dooing although in this worlde we cannot choose but wee must bee amongst drunkardes and deuourers of flesh yet neuerthelesse wee shal not bee with them for wee shal not bee partakers of their vnfruiteful woorkes of darkenesse As Saint Paule telleth vs. Eph. 5. 119. Note wee besides that there is gluttonie not onely in eating too much either of Beefe Mutton or foule but also of fishe for that is fleshe although it bee not named so amongst the Papists S. Paul is witnesse of it Wherefore the Papists are much abused when to abstaine from that which they cal flesh they perswade themselues that they fast and yet they fil themselues once a day with fishe and wine so ful as the belly wil holde so that they haue no appetite against 1. Cor. 15. 3. euening But it so much lacketh that they fast and are sober that they are rather wine bibbers fleshly gluttons wherby they deserue wel to haue that pouertie which Solomon threatneth to them which are gluttons and drunkardes saying 21 For the drunkard and the glutton shal be poore and the too much sleeper shal be clothed with rags Solomon giueth vs heere the reason for the which he wil not haue vs to keepe company with wine bibbers and in this reason he sheweth that of drunkennesse and gluttony proceede pouertie the which wee naturally doe feare Gluttons and drunkardes merite it wel for they are not onely spende thriftes and wealthwasters but also they are slouthful as Solomon marketh it when he addeth here the too much sleeper whereof Solomon hath blamed the slouthful and as hee hath threatened the slouthful of pouertie so doeth hee Pro. 6. 9. 10 11. now heere when he attributeth rags to him that sleepeth too much and if we see not this happen before our eies yet let vs knowe that they which continue in drunkennesse and sleeping shal not escape Gods hand for if they be not reputed worthie of temporal goods they are not capable of heauenly substance 22 Heare thy father which begot thee and dispise not thy mother when she waxeth old Subiection is a very harde thing and those which are most bounden to yeeld obedience flie from it as much as they can There is no subiection nor obedience which is more esteemed amongest men thā that of children towards their fathers mothers but children haue no care to doe their dueties and principally when their fathers and mothers bee olde then the children which couet to liue at their owne pleasure perswade themselues that their fathers and mothers are too seuere and rigorous or striue to make them beleeue that they dote and are mad and that they knowe not what they say or doe For this cause they haue great neede to be stil tolde of their duetie as Solomō warneth them thereof and here againe saying Heare thy father c. Wherein hee teacheth children nothing but that which they woulde shoulde bee doone vnto them if they had children as one may perceiue when there are neither fathers nor mothers so young which wil not bee so honoured of their children It is meete therefore that children haue regarde to doe their duetie to their parents as Solomon exhorteth them in this verse Although hee attribute great authoritie to parents first when hee saith Heare In this hee will that children holde their parentes for maisters true techers as bearing words in the name of Christ for it is him of whom the father saith Heare him Also by this word Heare he sheweth parents in what schole they ought to studie that is in the heauenly fathers schoole by the meanes of Iesus Christ otherwise they can say nothing that their children ought to heare This is not to say notwithstanding that fathers mothers ought to cōmande their children nothing which is not expressed word by worde in the scripture It sufficeth that they commande them nothing wherein they offende if they obey Then children ought to heare and render to their parents the honour which God commandeth It is that which the Apostle Saint Paule commandeth saying In al thinges c. And to the Ephesians hee expoundeth what Col. 3. 20. Ephe. 6. 1 al these thinges are ween hee saith According to the Lorde for it behooueth vs to obey father and mother in al that which is not contrary too the honour and subection which wee owe vntoo God Secondly he attributeth authoritie when he saith thy father for seeing that God doeth this honour to men which are but his organs and instruments to communicate his titles too them it is no reason that children shoulde disdaine them or once enterprise to disobey them for their disobedieuce woulde not bee against men but
Thirdly the people felt it by experience in the tyme that Ioseph gouerned in Egypt also vnder the reignes of Dauid Iosias and Ezekias they haue knowne it and nowe where the righteous doe rule bee it eyther in the Churche or in the ciuile pollicie the people are very happy and so they reioyce For to reioyce after this sorte is to haue the possession of the thinges for the which wee ioy Contrarily to lament them when Solomon addeth But when the wicked are in authoritie it is to be depriued of prosperity to be in misery trouble to go vnto ruine destruction Otherwise the present sentence could not be verified For the worldly carnally minded do not delight that the righteous shold multiply or haue domination but they reioyce when the wicked which are their like doe growe in number beare the authoritie They cannot taste the prosperitie they haue vnder the reigne of the righteous euen as the children of Israel when Dauid Iosias Ezekias other righteous reigned As they haue wel shewed when they confessed not the blessings and graces that God bestowed vpon thē when such men ruled and when they triumphed during the reigne of the wicked as if they had won al. They were accursed not knowing that the wrath of God was kindled against thē his vengeance prepared for to destroy them Let vs therefore vnderstande that we haue good cause to be glad when we are ruled by righteous men for therin God doth shew vs that he loueth vs fauoureth mainteineth vs. And when he giueth vs wicked rulers we haue cause to sigh and lament and to confesse that we haue grieuously offended and therefore that God reiecteth vs to destroy vs except wee returne vnto him Let vs also vnderstande that the principal of the world are admonished to giue themselues vnto righteousnesse whereby they handle the wicked rigorously and sharpely and the good gently and softly that their subiectes may liue vnder them in peace and therein to reioyce not after the desires of the fleshe but after God and that they which haue to ordeine Magistrates let them diligently and straightly looke of what conuersation they haue bene from their youth that they bring not in suche wicked men as were Pharao Saule Roboam Achab and other wicked vnder whome the people suffered much as the holie histories doe witnesse And if in the common wealth and administration of the ciuil pollicie we ought to be thus careful to choose good men by a stronger reason then must we haue regard vnto the Ecclesiastical ministrie where the gouerning of soules is required which are farre more precious then the bodie and the goods For the wicked Prelates by the tyrannie of their traditions and inuentions doe greatly torment mens soules and so do make them to lament and sigh first of al in this worlde secondly in hel But the good and faithful Preachers of the pure truth do cōfort the children of God assuring them of their saluation as they are commaunded to doe And the people which haue suche Ministers ought to reioyce as they are Esai 4. 1. 52. 7. admonished to doe 3 A man that loueth wisedome reioyceth his father but he that feedeth harlots wasteth the substance Solomon hath saide before that the wise sonne reioyceth the father and nowe he saieth A man that loueth c. Wherein hee Pro. 10. 1. sheweth that wisedome is meete for euerie age and also that olde age exempteth not vs from the duetie that God requireth and commandeth that wee should giue vnto father and mother the which Solomon doth not now name yet his intent is not to exclude her but it is only to auoide prolixitie and tediousnesse For he laboured to giue vs quicke short sentences without any derogation to the commaundements of God And this is not without cause that hee sheweth not onely vnto children but also vnto the aged that suche is their duetie towardes fathers and mothers to wit to bee giuen vnto wisedome to loue him not onely with worde but with deed learning thereby to leade an honest holie righteous and vpright conuersation by the which God may be honoured and our parents succoured in such sort that they may reioyce haue cause in their children of praising God and to giue him thankes For for the greatest part when men are aged they persuade themselues that they haue nothing to doe to obey their fathers and mothers indeed they cast off and reiect the fatherly yoke Some thinke their fathers and mothers liue too long as did Absolon who persecuted his father 2. Sam. 15. Gen. 9. 22. 4. 8. 26. 34 35. 28. 8. 9 to death Some againe doe scorne their fathers as old dreamers and doaters as did Cham vnto his father Noe. Other some worke wickednesse for to grieue and vexe their fathers and mothers as did Cain who slue his brother Abel and as Esau who tooke wiues for to vexe his father mother They that desire the libertie of the fleshe and which by pride arrogancie do reiect the fatherly yoke count themselues valiant and not to be fainte hearted and doe count them doltes which perseuer and continue in the obedience of fathers and mothers but contrarily the holie Ghost pronounceth that they are wise and doe loue wisedome and so haue no faint heart neither are doltes but strong and valiant for they can wel tame their carnal and vnbridled lustes Solomon doeth shew it vs briefly By louing of wisedome For whosoeuer loueth wisedome is also againe loued of her and shee instructeth him in al knowledge and vnderstanding and armeth him with counsel discretion with power and constancie with modestie sobrietie and temperancie shee decketh him with chastitie and shamfastnesse Solomon doeth shewe this same when against louing of wisedome hee setteth to feede or to entertaine harlots and against reioycing of the father he setteth wasting of the substance saying But he that feedeth harlots c. Vnder feeding of harlots hee comprehendeth al maner of vntemperancie as pompes sumptuousnesse gluttonies and drunkennesse daunces and games and other dissolutenesse whereby wee are ledde to make excessiue exspenses and to spoyle muche substance vnprofitablie and to the hurt of other the which is not to reioyce him but rather for to vexe him and to bring him sorowe Let vs also note that reioycing of the father is by wisedome to mainteine him and to preserue his goods and to feede him therewith or if he haue no substance that the sonne should learne to bee a wise stewarde of that which hee possesseth so that hee may helpe the necessitie of his father Solomon had good regarde heereunto when he saide not He wasteth the substance of his father but generally and indefinitely he saith He wasteth the substance For where the fathers and mothers want the children are bounde to bestowe their owne substance for to succour them Diuers doe vnderstande by wasting of the substance the loosing of
the knowledge of their faults that they might come vnto amendment and knowing that they haue wel deserued to be accused not onely before men but also before God they require pardō of their faults Therefore if wee bee miserable and that it pleaseth God to raise vp against vs such people as doe desire nothing but to staine vs for to make vs yet more miserable euen to destroy vs yet let vs not for al that vse cursings but let vs followe that which Iesus Christ teacheth vs concerning loue towards our enimies and also his example Mat. 5. 44 therein For when he was accused he cursed not but stoode like a sheepee not opening his mouth before his shearer Finally let vs note that as the seruants are miserable that haue euil willers euen so for the greatest number the maisters are too sharpe hard too seuere and rigorous too wicked and cruel and therefore it is not without cause that the wise man woulde not haue seruants to bee accused to their maisters And closely heerein hee admonisheth aswel the maisters as the seruantes to do their dueitie one towards another The which Saint Paule doeth largely and clearely handle in the Ephesians 6. and Collos 3. 4. and Titus 2. and Saint Peter 1. Chapter 2. 11 There is a generation that curseth their father and doth not blesse their mother God at the beginning created man like vnto his image and likenesse that hee shoulde walke in al holinesse as the Apostle Saint Collo 3. 10 Paule declareth And since that for to correct his corruption and his wickednesse hee hath giuen him commandements and the better to drawe him to frame his life after them hee made him promises and woulde that wee shoulde order ourselues with al our affection and in true humilitie with al softnesse and gentlenesse vnder the obedience of his commandementes and shoulde trust altogether vpon his promises And to the ende that wee shoulde feare to forsake them hee addeth threatninges against the disobedient and vnbeleening and condemneth them vnto death But there are but fewe people that make any great account to maintein this image in them which obey the commandements which trust in the promises and which feare the threatninges and condemnation of death as wee feele the same but too much in our time and as hath beene seene in olde time euen as the holy histories doe declare And with these proofes we haue also now the wiseman which maketh great complaint therof in this present sentence and in other following in the which he accuseth not one man alone or some familie but a great number For he saith not there are some men but he saith There is a generation By the which word he signifieth a very great number and a continual stocke and is as much as if he saide that from father to sonne and from sonne to sonne the euil continueth that the successours doe follow the corruption and the wickednes of their predecessours in a great number and in a long time together And as touching this present sentence we must note it is not without cause why the wise man maketh such complaint For nature teacheth vs that we should greatly esteeme our fathers mothers and should honour them in obeying them in helping their necessities and in being altogether at their commandement without vexing or troubling them seeing we condemne those which do the contrary Although that young children doe not thinke nor take suche heede vnto this natural lawe as they ought to doe yet is it not to say but that it shoulde bee grauen in their heartes as wee may see it when they are come to age and haue children For without the Scripture they coulde wel enough aske their children the duetie they owe them And the Heathen likewise which neuer knewe any thing of the holy scripture coulde very wel say That wee cannot yeelde any recompence vnto our fathers and mothers But in the time of the wise man and long time before God for to helpe nature and to waken him vp had giuen his commandements by writing amongest the which hee commandeth Honour thy father and thy mother and to mooue the children to obey them he addeth a promise saying that thy dayes may be long Exo. 20. 12. on the lande which the Lorde thy God giueth thee And albeit that the promise doeth closely import and carry with it a threatning and condemnation against the disobedient neuerthelesse to the end that wee shoulde feare and bee more giltie and vnexcusable if wee failed in the duetie towards our parentes God expresseth the threatening Hee woulde haue the parentes to procure the punishmente of their rebellious children and to bring them before the iudges Forasmuch as there is such natural light suche commaundements such promises and threatenings and such condemnation it is not Exo. 21. 17. Deut. 21. 12 therefore with out cause that the wise man complaineth or wondereth at this that in al ages there are so many disobedient children vnto their fathers and mothers not onely ignorantly or carelesly contemning their cōmandements but also of set malice resisting thē with wronges and iniuries as the wise man doeth signifie by the curse that hee repeateth when he is not satisfied in saying Curseth his father but addeth and doeth not blesse his mother as it is the manner of the Scripture to rehearse one very thing vnder diuers wordes Orels wee may say that the wise man maketh heere an argument of consequence from the greater to the lesser as if he saide forasmuche as there is a generation of children so corrupted that they forbeare not to curse their fathers and mothers which are the heads and lordes of the house it followeth wel that they make no account to doe any good vnto their mothers who are inferiours to their fathers For it is also the custome of wicked children that though verily they seeme to feare and honour their fathers least they shold be beaten or driuen out of the doores or dishinherited yet wil they boldly shewe that they greatly despise their mother labour to perswade themselues that they need not to make any account of them because they are women and haue no power nor authoritie to depriue them of their portion of the goods Wherein there is great pride and great vnthankefulnesse for seeing God hath giuen thē this honour to be mothers the children ought to be subiect vnto them in al humblenesse and obedience And sith they haue Iob. 4. 4. Eccle. 7. 24 suffered so much paines in bearing them in their wombes and haue suffered so great sorowes in bringing them foorth haue so much care to nurse them and to bring them vp they shoulde be ready and diligent to doe them good againe The which the wise man doeth teach them to doe when he complaineth they blesse not their mothers And forasmuch as it happeneth most often that those childrē which haue beene wantonly brought vp are the soonest ready to curse their
to bring vnto the people that is to say the pure woorde of God inspired from God by the scripture the which is profitable to teache c. 2. Tim. 3. 16 It is the instruction of our father it is the learning whereunto al men ought to apply their mindes to obteine the true knowledge It is the doctrine which is profitable necessary for vs it is the lawe of God which we should neuer forsake but continually to be exercised therein In the which also he teacheth the people how to behaue themselues First of al that they should heare for to be instructed not by men but by our heaueÌ„ly father who is the only teacher for meÌ„ which speake are but his organes instruments SecoÌ„dly that they ought to be atteÌ„tiue giue diligent heed that they may be deliuered out of the duÌ„geon of ignorance to receiue light for to learne the true knowledge Thirdly that they shoulde confesse the goodnes and faithfulnes of God who wil not suffer them to be deceiued with fables and lyes with vaine and fruteles doctrines but doeth offer and set before them the wholesome doctrine of his lawe of his Prophetes and of his Gospel the which as hee freely vouchsafeth to giue vs so shoulde we againe willingly receiue the same with faith and obedience Fourthly that they shoulde not be negligent to doe wel as the lawe commandeth And in this manner wee shoulde apply our hartes and bodies vnto the seruice of our God as hee requireth and so wee shal not receiue the preaching of the woorde of GOD in vaine noâ— to our condemnation as they that doe come to heare but for order and fashion sake c. And to the end that none should doute of his doctrine and that they shoulde not bee grieued as with an heauie and hard burthen to beare he sheweth of whome he learned it and at what age 3 For I was my fathers Sonne tender and deere in the sight of my mother 4 When hee taught mee and saide vnto me let thine hart holde fast my wordes keepe my commandementes and thou shalt liâ—e King Dauid the Prophet was the father of Solomon who was indued with the holie Ghost wherby he did said and taught such things as were acceptable before God and profitable for his familie for al the people that were committed vnto his charge Now albeit that Dauid had many children yet Solomon speaketh of himself as if he had beene the only sonne of Dauid for hee saieth not we were many children of one father but he saith I was my fathers sonne It may be said that it is because that Dauid shewed greater signes of loue vnto SolomoÌ„ then vnto his other childreÌ„ exalted him aboue the rest making him King in his place His mothers name was Bersabee by whome he remained the only sonne of his father for he that was borne in adulterie was dead and the scripture maketh no mention that shee had any afterwardes and whiles his father and mother liued hee was yet â—ender and 1. Chro. 13. 5. 29. 1. was not yet come vnto mans age Againe also it may bee saide that Solomon was tender and deere and his mothers only sonne because she loued him tenderly and with a singular loue as shee sheweth But by the first exposition wee learne that Solomon whiles he was tender and yong did not runne from his father and mother to worke wickednes and to giue himselfe vnto follie and vanitie as the youth at these daies but was readie at hand to obey them as he declareth it when hee saith that hee was his fathers sonne tender deere before his mother For when hee thus speaketh he giueth to vnderstande that his father mother werâ— wel pleased with him and also endeuoured to please them Otherwise hee coulde not haue truly reioyced that hee was his fathers sonne c. For hee that trulie confesseth his parents hee loueth their presence for to obey and honour them We learne I say that the fathers and mothers ought to be careful and diligent so to gouerne their children that they should not be gadders abrode but be readie to come before them so often as need shal require to do â—â— kinde of dueties and not to runne abroade after foolishnes and vanitie We learne also that wee should not fly from the preâ—enâ—â— of GOD our only father to turne away from his woorde the which teacheth vs to giue vnto him al honour and obedience assure ourselues that we doe please him Contrarily wee decline from his instruction and forsake his lawe wherein wee shewe ourselues strangers and bastards and cannot truly reioyce that we are of his houshold and his children But not to flye the presence of our father it behoueth vs to be in the company of our mother the Church that we do often resort vnto the holy assemblies wherein the Gospel is preached vnto vs by the which we all beholde as in a mirrour the glorie of the Lord with open face Solomon being yet tender and not running from the presence of his 2. Cor 3. 18. father and his mother but being obedient vnto them was taught by his father in the worde of the Lord the which he himself witnesseth saying 4 When he taught me c. The youthes which make no account of instruction but doe hate correction and admonition and also giering and skorning all discipline and religion saying they are too yong to becom wise caÌ„not I say truly boast that they haue bin instructed of their fathers as doeth Solomon for none can be taught except he become willing to learne and cannot by their example induce others to heare good instruction as doeth Solomon when he saith that his father hath taught him as though he did say when I exhorte you to heare the instruction of your father I lay no more vpon you then I my selfe haue borne whiles I was yet yong Nowe Dauid for to haue his sonne Solomon wel taught committed him into the handes of Nathan the Prophet The lesson that Dauid giueth to his sonne is that hee saieth vnto 2 Sam. 12. 2â— him Let thine harte holde fast my woordes keepe my commandements Heere we learne that wee ought in no wise to doute of the instruction doctrine of Solomon we may iudge that he doth not teache vs any other thing then the same that he had learned of his father who was a Prophet and also as hath beene said before he set him to schoole with the Prophet Nathan For albeit that Dauid calleth the doctrine instruction which hee giueth to his son his words coÌ„maÌ„demeÌ„ts yet it is not to say they are the commaundementes and woordes of any other but of GOD. But it is the phrase of the scripture that it attributeth vnto the Doctours that which they teache because they are the Organes and instrumentes of GOD by whome hee communicateth his woorde vnto vs and giueth vs his commandementes Wee see that GOD
howe miserable soeuer the same bee before our eyes and in the feeling of the flesh we must neuer mistrust nor feare to want but that we must be assured of the prouidence carefulnesse and goodnesse of our heauenly father and say with Dauid The Lorde is my sheephearde I shal Psal 23. 1. want nothing otherwise wee pray not in true fayth when wee pray giue vs this day our dayly bread notwithstanding what great worldly prosperitie soeuer wee haue wee must not trust theretoo for it is not in our power to mainteine ourselues therein but the Lorde hath changed it as hee doeth see good for al thinges are in his hande and hee doeth dispose as hee pleaseth without that any man can reprooue him of vniustice or crueltie or of tyranny Iob hath wel tryed the change and hath confessed that it came of God When the wicked doe feele it they grinde their teeth and murmur thereat and doe despite GOD in blaspheming him Let vs followe righteous Iob if wee haue any wealth let vs not bee neuerthe more assured nor reioyce any whit the more in them but in the onely goodnesse of the Lorde and in his knowledge Let not the wise man glorie in his wisedome nor the strong man Iere. 9. 23. glorie in his strength neither the riche man glorie in his riches And if wee loose let vs take patience on what side soeuer the losse commeth knowing that nothing hapneth vnto vs but by the prouidence of God The Lorde killeth and maketh aliue bringeth downe to the graue and raiseth vp The Lord maketh poore maketh 1. Sam. 2. 6. 7. riche Moreouer besides this let vs note that albeit that Solomon doeth not allowe that any man shoulde be assured because hee is not bound yet hee doeth somewhat teache vs that it is farre better to enioy our goods freely at libertie then to bee bounde for other and chiefly when hee is vnknowne as also it hath bene handled in the sixt chapter Furthermore let vs note that Solomō doth teache vs that if wee loue our neighbours as wee ought that wee wil not require them to be suretie for vs except it be necessarie and also that we haue wherewith to answere them and to keepe them from sorowe and to mainteine them that they may possesse their goods and safely enioy them 16 A gracious woman atteineth honour and the strong men attaine riches Whiles wee liue in this life and keepe a house and walke with our neighbours and acquaintance wee haue neede of reputation not that wee shoulde seeke the glorie of the worlde but that wee shoulde so liue that they amongest whome wee dwel may finde no faute in our kinde of liuing but that it shoulde bee so quiet honest iust and holy that they may bee constrained to glorifie GOD and to esteeme and iudge wel of vs to praise and commende vs. Solomon doeth shewe vs the way to come vnto such reputation when hee saieth a gracious woman attaineth honour He teacheth vs to be gracious if wee would attaine honour albeeit that hee nameth but the woman and doeth promise her honour if she be gracious Hee speaketh thus because that man in the houshold is the head and superiour and that the woman oweth him subiection and obedience Man is not of the woman but the woman is of the man Wiues submit yourselues vnto your husbands 1. Cor. 11. 8. Ephe. 5. 22. as vnto the Lord. Nowe for to be subiect and giue obedience as it behoueth she must bee gracious that is to say that she shoulde gouerne the housholde after her husbands desire without contrarying him in any wise that shee doe nothing in the house with trouble and vprores but that shee gouerne her housholde in al softnesse humilitie peace and gentlenesse and that without shee be not an offence vnto his neighbours neither by word nor deede but that she be sober modest humble and gentle towardes al men and chiefly towardes his neighbours amongst whome she is most conuersant This is the graciousnesse that Solomon requireth heere of the woman and Saint Paule I wil therefore that the yonger 1. Tim. 5. 14. Titus 2. 3. women marie and beare children and gouerne the house and giue none occasion to the aduersarie to speake euil The elder women likewise that they bee such in behauiour as becommeth holinesse not false accusers not subiect too much wine but teachers of honest thinges Likewise let the wiues bee subiect to their husbandes that euen they which obey not the woorde may 1. Pet. 3. 1. without the woorde bee wonne by the conuersation of the wiues The women which are thus gracious shal attaine honour First of al towardes their husbandes except they bee out of their wits furious and madde Honest and good men hauing such wiues wil make great account of them and wil earnestlie loue them and wil shewe al humanitie and gentlenes to them Secondly the housholde as the children and seruants wil loue them wil honour and reuerence them wil obey them and feare to offend them Thirdly their neighbours wil esteeme wel of them they wil speake wel of them and wil beholde them with great admiration and wil bee at their commandement in al honestie And seeing that Solomon promiseth vnto gracious women honour when women see thēselues disdained let them confesse that they are not so gracious as they ought to bee or that for their sinnes God doeth humble and make them contemptible or else that they haue to doe with vncourteous and churlish men whereby God wil prooue their patience For also this is the manner of the worldlings to contemne and persecute the true seruants of God Notwithstanding God ceaseth not therefore to performe his promise towardes women so farre as is expediēt for their spiritual health What contempt then soeuer they be in yet let them not cease to shew themselues gracious And if women which are the weakest vessels ought to striue to shewe themselues gentle for to attaine honor by a more stronger reason ought men which are the heads and ought to be more stronge shewe by their example the way to the women to be gentle for to obtain honour otherwise they are wel worthy to be despised But although the churlish whether they be men or women deserue wel to be despised and depriued of al honour the which Solomon doeth attribute but vnto the gracious women yet because God hath cōmanded children to honour their fathers and their mothers they must honour their parents of what manners soeuer they be when obeying and being at their commandement they breake not the lawe of the Lorde Children obey your parents in al things for that is well pleasing vnto the Lorde The men and maide seruantes for to doe their duetie wel shoulde not take heede vnto the manners of their Collo 3. 2◠22. maisters and dames but they shoulde looke to be subiect and giue obediēce in al things not only to
2. Sam. 15. commandeth Let vs also vnderstand that he doeth admonishe vs to put of al pride and highnesse of minde when hee threateneth him with destruction which exalteth his gate Wherefore let vs not be like vnto them which builded Babel nor like vnto Zennacherib Nabuchadnezer nor Absolom Wee are also exhorted after a sort that wee shoulde bee carefull to builde the Churche and house of God and to make ourselues freendes in communicating of our goods vnto the needie and in so doing we shal haue not onely gates made of corruptible stones but also eternal tabernacles in the heauens 20 The frowarde hearte findeth no good and he that hath a naughtie tongue shal fall into euill Wee may see before our eies that the wicked and froward haue temporal felicitie and ioy that they are at their ease and doe greatly florishe and therefore it seemeth at the first sight that Solomon standeth against experience when he saith The frowarde heart findeth no good c. But if wee consider the nature of the frowarde heart which is to deuise euil continually and to giue no rest vnto his minde wee shal knowe that the froward heart howe florishing soeuer hee bee shal not finde the good that is spoken of in this place for Solomon speaketh not heere of temporall goods which are common both to good and to bad but of those goods whereof Dauid speaketh in his Psalme 34. ver 13. If such goods are not founde by the froward heart it is no wonder for hee neither asketh nor seeketh it the which is required in the finding thereof and also hee is in abhomination too the Lorde Nowe the Lorde doeth not giue vnto the frowarde whome hee hateth and abhorreth that which hee hath ordeined properly for his children whome hee loueth and in whom hee taketh his delight Mat. 7. 7. Pro. 11. 20. but sendeth them euil whereinto they fal and perishe Solomon pronounceth this fal and perdition saying And he that hath a naughtie tongue shall fall into euill For although he speaketh heere of the tongue yet doeth hee not say any thing which is not ioyned to the former part and which followeth not also for sith there can come nothing out of the poke and sacke but that which is within euen so it followeth that it is necessary for the frowarde heart to haue also a lewd naughtie tongue the which speaketh frō the abundance therof And so they which speake euil cannot be said to bee good and honest men if they wil not lie and falsifie the vnfallible Mat. 12. 34. trueth which calleth the Pharisees which spake euil Generarion of vipers And also forasmuch as the frowarde hearte doeth finde no good he must then needes finde euil that if it bee in this worlde openly yet hel shal finde him And therefore let vs not bee enuious to be of a frowarde heart nor naughtie in our tongues but let vs folowe Solomon And because it is the gift of God wee must Pro. 4. 23. aske it of him 21 Hee that begetteth a foole getteth himselfe sorowe and the father of a foole can baue no ioy Forasmuche as it is a blessing of God to beget children and to haue kindred it is no reason that we should bee greeued when wee haue a multitude of children but confessing truely that it is the gift of God wee must therefore giue him thankes and praises in following the good old fathers which reioyced when the Lord gaue them linage And for to continewe in this ioy the fathers and mothers must bee careful and diligent for to enstruct their children in the Gen. 4. 1. 25. 21. 6. 1. Sam. 2. Luke 68. Ephe. 6. 1. Collo 3. 20. Ephe. 6. 4 feare of the Lord admonishing correcting and chastening them for to make them obediēt vnto God which commandeth them to honour their father and mother And for to obey them wel let them folow what S. Paul saith Children obey your father and mother in the Lorde for that is righteous Now for to leade them rightly thereto let the fathers and mothers bee careful of that which Saint Paul doeth admonishe them And yee fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord And this they must not doe onely with word but chiefly with holy conuersation giuing them good example let them followe also that which Saint Paule teacheth Let the elder men bee sober honest discrete sound in the faith in loue and in patience Otherwise the children in Titus 2. 2. steede to stande in feare to bee obedient humble and modest wil bee proude rebellious arrogant and dissolute and thus in steed too bee wise they shal bee fooles and in steede of giuing ioy to their parentes they shal bring them sorowe For hee that begetteth a foole c. Solomon hath already heeretofore foretaught vs this same And forasmuche as parentes do not conceaue any sorowe for their children except folly appeare the which cannot Pro. 10. 1. 15. 20 bee seene til they are past their infancie therefore it followeth that to beget is not taken for the first generation wherein the children haue no knowledge nor discretion but for the disposition that the children do get either by the negligence and wickednes of their parents or els by the wilfulnesse and obstinacie of the children themselues or els by them both If the disposition come by the fault of the parents then can they not of themselues bee sory for the folly of their children but doe rather delight therein take pleasure and reioyce thereat But wee must not thinke for al this but that Solomon saith ture for God can tel howe to finde out suche parentes conuert their ioy into sorow in raising vp their children against them or giuing vp their children vnto such wickednesse that they shal come to the gallowes or els by destroying both themselues and their children by diuers miseries and afflictions But if hauing doone their duetie by admonitions corrections and chastisinges they coulde beget none but fooles they shal be sorowfull but yet it shal be to the hurt of their children Wee may apply this same vnto Superiours and subiectes to Ministers and their people 22 A ioyfull heart causeth good health but a sorowfull minde drieth the bones There is no man but vnderstandeth and confesseth that if a sicke man doe willingly and gladly take Phisicke but that it may be profitable for to restore strength to the members weakened and good colour vnto the face againe which was decayed by sicknesse contrarily if a man bee vexed and troubled and that hee delighteth in nothing nor in any good medicine that is prescribed him it shal not profite his body but wil come to nothing and vanishe away without restoring him Solomon doth plainely pronounce it when hee faith A ioyful heart causeth good health but a sorowfull minde dryeth the bones And in this hee teacheth vs that wee may not giue
humble ourselues to our superiours and yeeld them that obedience which is due to them by Gods appointment Thus doeing if they bee not tyrants wee shal profite by them and although they bee tyrants yet God wil not let our obedience to bee in vaine and altogether vnprofitable but wil make that what inhumanity or crueltie soeuer they execute against vs yet shal they not deuoure vs as the Lion doth the pray which hee holdeth in his pawes and wil make vs prosper and liue at our pleasure as hee shal see expedient One may see this in Pharao king of Egypt and the children of Israel in the wicked kings of Iuda and Israel in the Prophets The second is that Kings Princes and Superiours are aduertised of their dueties which is That they ought to be mooued to wrath and anger and rore like Lions in threatninges condemnations and punishments towards the wicked which liue disorderly in dispraising and blaspheming God and his worde and in iniuring and offending their neighbours Contrariwise they are aduertised that they ought to be pleasant gracious courteous towards the good to keep them from iniuries and outrages of the oppressions and violences of the wicked as the deawe keepeth the grasse from the heate of the Sunne And as the deawe maketh the grasse to grow and augment so kings and superiours of the earth ought to bee careful to make the simple iust and the innocent prosper and principally according to the soule in rooting out of their countrie al reprochful persons and being careful to cause that GOD haue audience by preaching of his woorde and that good order bee kept without exception of persons and true religion obserued Moreouer let vs consider that if God woulde that wee shoulde bee suche towards our superiours it behoueth vs to bee farre more humble and reuerent towardes him for hee is king of kinges And if hee appoint vs superiours and commaunde them to bee rigorous or gentle according as occasions serue wee ought to vnderstande by farre more reason that he is such a one towards men as hee declareth to vs in his worde Who desireth a more ample declaration then hee hath set downe in the sixteenth Chapter verse 10. vntil the ende of the 15. verse 13 The foolish childe is the fathers sorowe and a brawling wife is a continuall dropping It liketh not many fathers to watche and warde their children and to keepe them vnder to learne them to bee wise They haue this foolishe opinion that they shoulde let them doe as pleaseth them because being younge they may spende the time merily and liue without melancholie They thinke that if one should presse them to vnderstande wisedome so soone they woulde bee leane and pensiue dul and blockishe and not haue a quicke wit to thinke say or doe any thing pleasantly nor shewe themselues lustie gallants or mery companions as they ought And therefore such fathers despise God his word and are also the cause that their children are mockers and contemners of al iustice and holinesse and so they sinne against the holy Gbost For this cause they receiue their paymēt of care which they haue had to entertaine their children in folly and wickednesse whereat they bee greeued and much vexed as they wel deserue They haue graffed the tree with euil graffes and therefore they eate the fruite of anguishe and sorow Solomon expresseth it wel saying The foolish childe is the fathers sorowe Hely hath proued this notwithstanding it is not to say that if fathers be afflicted receiue griefe by their children who are not wise that it proceedeth alwaies 1. Sam. 2. 3. 4. Gen. 26. 34. 35. 28. 8. 9. of the fathers negligence for behold Isaac who hath beene grieued with the follie of his sonne Esau Beholde also Dauid afflicted by his sonne Absolom Solomon reproueth not here only the fathers which do not their dueties to teach admonishe correct and chastice their children in time to make them renounce follie and giue themselues to wisedome but hee sheweth also to the foolishe children that they are disobedient and rebellious to the commandement of God which wil that the childe honour the father and mother which is not only to make them some signe of reuerence by gesture of the bodie or by woordes of the mouth but that they be indeede humble and obedient to their fathers and mothers doing them honour and reuerence without faining assisting them carefully and being wholy at their commandement in the Lorde as they are bounde and as the holie Scripture teacheth them in many places and as it hath bene treated of heretofore in diuers pointes But the foolish childe in steede of dooing this good and honour to his father and mother doeth displease them woorke their woe and hinder and endamage them as Solomon sheweth when hee saieth The foolishe childe c. And heerein hee giueth to vnderstande that the childe that is suche a one is to be holden vnwoorthie to liue vpon the earth and that Magistrates according as the lawe commaundeth ought to put too their hands and punish him yea with death And although men doe not their duetie therein yet God which is iust wil not leaue suche iniquitie vnpunished but wil worke his horrible vengeance and most terrible iudgement vpon suche a childe Wherefore insomuche as wee loue our children let vs chastise them betimes and that it be not long of vs that they shunne not that ruine Solomon also sheweth that fathers and mothers ought not to esteeme it a thing of smal value or litle importāce that their children are fooles but to account it a great misfortune and greefe Not so muche for the damage and dishonour they haue thereby as for the zeale of the glorie of God and edification and saluation of their children for they ought to preferre this aboue al temporal riches Of foolishe children hath bene spoken heeretofore Solomon addeth And a brawling wife c. Although brawling and contentious wiues and which lift vp their voice on high to iniurie and offende Pro 10. 1. 13. 1. 15. 1. 5. 20. 17. 21. 25. their husbandes and neighbours thinke not that they doe il because they haue this as a custome which they haue incurred either by lightnesse or pride not regarding to render due honour and obedience to their husbandes and humblenes and humanitie as they ought to their neighbours neuertheles their brawlinges are most hurtful and cause of great ruine and destruction Although one prooue it but too muche yet Solomon leaueth not to shewe it when hee compareth the brawlinges of a woman to the couer of a house which is so broken that when it raineth the water droppeth in on the planckes and walles and rotteth them so that the house is readie to fal and maketh great ruine and destruction So when women are giuen to contention and brawling they are cause of great euil as is daily prooued but besides this proofe one may
the Lorde and looke what he layeth out it shal be paide him againe Our good God beareth great loue and fauour towardes them that are poore and needie as the holy Scripture testifieth as hath beene alledged in the law in the Prophetes Apostles of foretime But men make no account of their aduertisements and admonitions neither doe they feare their complaintes and threatnings as is seene by the smal account that they make of the poore by the oppression outrage and violence that the poore strangers orphans and widdowes indure And that which is cause why these poore are so despised reiected and misused is the malice ingratitude and crueltie of men who are so readie to their particular profite and so greedie of gain that they think if they pill not thē which cānot defende themselues they make not their market halfe wel and if they shoulde ayde the weaker sort any whit at al or giue any almesse to the needie who haue not wherewithal to requyte it againe they shoulde susteine great losse and neuer be able to recouer it Thus by their disordinate desires they tende stil to augmentation at least wise they cannot suffer any apparance of diminition or losse But such people are abused as Solomon sheweth saying He that hath pity vpon the poore c. When one lendeth to an honest man hee feareth no losse but hopeth and is as it were assured that hee wil not be vngrateful but wil acknowledge and confesse the pleasure which he hath done him and restore willingly that which hee hath len thim yea with profit wil yeld some recompence for the pleasure which hee hath done him By a farre more reason ought wee to be assured that when wee haue done any good to the poore we shal not loose it but it shal be restored and wee shal haue a verie good recompence for wee haue not done it vnto a man but to God who taketh it not on this condition neuer to restore it againe but as pure and loyal readie to yelde it againe which he wil doe certeinly yea with vsurie by a maner of speeche as Solomon expresseth it by Retribution For this cause wee ought to bee readie and most willing to benefite the poore as Solomon striueth to teach vs heere And therewithal declareth vnto vs first the honour which God doth to them which haue pitie on the poore and doe them good giuing them the title of pitiful which is properly to him alone for he alone doeth benefit vs not being bound therto we can doe no good but what wee are bounde to doe and should not once think to receiue any recompence for the same again but rather should acknowledge that wee are vnprofitable seruantes to thinke that any one is boūd to vs. Our Lord Iesus Christ sheweth this wel Luk. 17. 7. But our good God giueth vs suche titles to aduertise vs that wee bee his folowers and as wee woulde that hee shoulde doe vnto vs so wee shoulde doe to others beeing certaine that hee wil recompence vs wel Hee declareth secondly that God requireth not of vs with rigour that which is his but hee taketh it by borowing Mat. 5. 7. Luk. 6. 36. to the end to restore it as though hee were bound therto although to him al thinges appertaine And so to speake properlie it is God which lendeth or rather giueth vs al thinges to vse and dispose and distribute to his familie and wee can neither giue nor Psal 24. 50. lende to him Notwithstanding this is not to say that Solomon speaketh not wel when he saith One lendeth to the Lorde For one may say that hee iesteth with vs because of our rudenesse and ignorance as a mother doth with her children to giue vs more easily to vnderstande how readie the Lorde is to benefite vs when hee reputeth that which is his owne to bee lent him by vs and wil restore it to vs as though hee were bounde theretoo and as though hee had some thing of ours in his handes A man may also say that hee speaketh after our maner of speeche For when wee haue giuen any thing to any one which is not base conditioned and that wee hope hee wil acknowledge it and render vs againe the like or better wee say that wee haue lent him it Or if one haue giuen vs any thing and that wee bee willing to requite it againe wee say that wee haue but borowed it Thirdly hee declareth vnto vs the liberalitie of our God when hee sayeth That hee wil restore the retribution to him that shal haue lent For of his grace hee maketh himselfe as detter when it is said That hee wil restore It is meete to vnderstand and say that it is of his grace seeing hee can be in dette to no bodie and al are in det to him and there is none that can paie that det And as if one had done him some great pleasure and had merited to be recompenced therefore hee promiseth retribution declaring that hee wil not onely render that which hath bene lent him but also wil giue hyre and profite to him which hath lent it him Retribution is made first in this worlde when God doeth giue suffisance and contentment to them that are pitiful to the poore although it seeme often that they haue but litle Secondly it is made in the last resurrection For the rest because mention is made heere of restoring and retribution the arrogant Psal 37. 9. 16. 17. Mat. 25. 34. dreamers which demaund recompence of their good deeds woulde heere founde their merites and say that in dooing good they gaine the kingdome of heauen But it is an easie thing to shew them that they are abused for seeing the heauenly kingdome is the retribution and inheritaunce of our father which hee hath prepared for his children before the foundation of the worlde it foloweth that one can not merite it for wee were not before the foundation of the worlde and so children cannot merite the inheritance of their father what seruice or duetie soeuer they doe to him For they neither doe nor can doe any good to their father which they are not bounde to doe If it bee so with men which can leaue their children but temporal thinges and of smal enduraunce It is not fit that wee shoulde bee so arrogant as thinke to come to the heauenly kingdome by our merites and binde God to vs to giue it But the kingdome of heauen is called hyre rewarde or retribution because it foloweth our paynes and labours our workes and good deedes not that they are worthie thereof but that it pleaseth God so to accept them and that hee himselfe maketh them For it is God that woorketh in vs both the wil and deede Phil. 2. 13. according to his good pleasure Heereby wee haue a good argument to knowe that retribution commeth not by our merites but by pure grace and liberalitie Also it woulde bee no inconuenience to say that
be resolute assured that if we walke according as God hath commanded vs by his word that he wil sooner send his Angels then he wil suffer vs to fal or to perish without remedy The faithful endure many Psal 91. 11 afflictions yea to the losse of life by the violēce crueltie of Lions infidels and idolaters but they perish not for their persecutors haue no power ouer the soule Whē therfore it is needful to do our endeuour wee tempt not God if in folowing his ordinance we despise feare not the temporal dangers which are offered for to tēpt God is when without his word we assay extraordinarie matters put ourselues in euident perils Iesus Christ sheweth vs both twoo first when he did not cast himself down headlong as the deuil tēpted him to doe Secondly when he feared not to ascend into Ierusalem Mat. 4. 5. 20. 17. Act. 1. 4. knowing that he should be deliuered into the hāds of the Scribes Pharisees to be put to death The Apostles went not out of Ierusalem because they were so commanded But when they were filled with the holie Ghost they went from Ierusalem throughout al the world not fearing any Lions for they are commanded so Beholde Act. 1. 8. Dan. 6. 16. Daniel feared to disobey God the Lions did him no harme at al. If therfore it be needful to expose ourselues to dāgers according to the word of the Lord let vs not feare Lions let vs not say The Lion is without c. But let vs assure ourselues of the promise that God maketh to the faithful Thou shalt go vpon the Lion Adder the young Lyon and the dragon shalt thou treade vnder thy feete Psal 91. 13. Note we moreouer that the slouthful are are not onely they which do nothing but also they which for feare of dangers perfourme not their duetie although they apply themselues to other works which seeme to be excellent As amongest the rest they which couer themselues Iohn 3. 2. with Nicodemus deede who came by night to Iesus Christ Monkes and Friers persuade themselues that they labor wel in their diuine seruice but they are not only slouthful but also theeues robbers and murtherers whereby they deserue wel to haue pouertie and to be hanged and executed in hel 14 The mouth of strange women is as a deepe pit he whom the Lord is angrie withal falleth therein Wee haue bene amply admonished to keepe ourselues from whoredome and the dangers haue beene shewed vs wherein they Pro. 2. 16. 5. 3. 7. 5. fal that are whoremongers and whores Neuerthelesse Solomon contenteth not himselfe neither seeing whoredome is so common a thing we cannot haue too many aduertisementes as wel to turne the heartes of them that wil be taught as to make the incorrectible more guiltie and inexcusable Therefore to shewe vs what daunger it is to consent to whoremongers and whores hee compareth the mouth that is to say the speech pleasant talke flatteries and enticements of strange women that is to say of whores to a deepe pit Wherein he signifieth that as a beast which is hunted if hee fal into the pit which is prepared for him can neuer get out againe because the pit is very deepe but must therelye and perish Euen so they which leade their eare to consent to whooredome goe to perdition and principally if God by his iust anger chace or hunt them thither as Solomon signifieth wel saying Hee whome the Lorde is angry withal falleth therein Which is to say that God being angry with any one for his sinnes maketh him to fal into whoredome to the end to punish him the more rigourously so he punisheth sinnes by other sinnes As also Saint Paule sheweth well Rom. 1. 14 Let vs learne therefore when whooredomes are rife that the Lorde is angry and that he is greatly offended for their misdeedes to the ende we may be careful to keepe ourselues from committing any iniquities for feare least the Lorde giue vs ouer to whoredome and we deserue horrible punishment Let vs take heede we flee from pompe and delight brauerie and pride ease ydlenes gluttonie drunkennes For such sinnes the Lord was angry against Sodome Gen. 19. 24 Exe. 16. 49. 15. and Gomorra and gaue them ouer to whoredome yea to filthines and abhominable infamie quite against nature and finally destroied them vtterly 15 Foolishnesse is in the heart of a childe but the rodde of correction wil driue it away from him Solomon hath tolde fathers and mothers that if they loue their children wel they should not spare the rodde And it is not without Pro. 13. 24. cause that hee hath made suche mention for it is verie necessarie for children to bee chastized otherwise they are lost for euer Seeing that as Solomon saieth Foolishnesse is bounde in the heart of a childe Which is to say that naturally children are so corrupt that they haue al their affections set on malice and wickednesse on disobedience and rebellion on dissolutions and insolencies on derision and despising of God of his worde and of al religion Dauid confesseth as muche of himselfe wherupon foloweth ruine and perdition as hath bene seene And because Solomon knewe wel that fathers and mothers did not desire that their children shoulde goe to destruction but rather that they were preserued therefore hee teacheth them howe they shal vnbinde this follie from the heart when hee saith But the rodde of correction wil driue it away from him Although the Psal 51. 7. Pro. 1. 24. rodde wherewith one beateth children be verie profitable and verie necessarie to bring them in awe and bridle them from many dissolute and loose deedes yet neuerthelesse the best correction to vnlose the follie from the heart to driue it away from the childe is by the worde of the Lord to exhort him to shewe him the way and to threaten him Saint Paule sheweth it wel Magistrates are here aduertised of their duetie and also we are al aduertised to mortifie Ephe. 6. 4. Col. 3. 21. our fleshe and to repent 15 Who so doeth the poore man woong to encrease his owne riches and giueth to the riche hee certainly goeth to pouertie We feare naturally pouertie which to eschue we striue to heape goods vpon goods Which thing is verie hard to do except by robbing others and principally the poore who haue no power to defende themselues and by seeking by giftes and presentes to obtaine the fauour of the riche And therefore the custome and vse of them which wil waxe riche is to worke oppression and violence to the poore and giue to the riche But they deceiue themselues for as Solomon saieth Who so doeth the poore man wrong c. he certeinly goeth to pouertie For that which hee rauisheth and taketh away from the poore man can be of no great value but in regarde that the litle which the iust man possesseth is
wil pleade their cause against thee This is as though he said because Orphans are weake quyte voide of al humane succour thou art so hardie as to polle and oppresse them but although men haue no care to take their cause in hand withstand the outrage violence that thou vsest to them or that thou thinkest thy selfe the strongest and none dare nor can resist thee yet neuerthelesse they are not voide of succour They haue a redeemer who not only hath good wil to deliuer them from thy hands and violence but also power which power he wil imploy against thee and thou shalt not resist him And as Orphans and fatherlesse children through their weakenesse and smal strength cannot let thee to eate them and destroy them euen so what valiancie soeuer thou hast yet canst thou not let but God wil bee reuenged vpon thee and wil put thee to perdition Hee is their father wherefore hee wil doe his duetie to maintaine his children The Play of Psa 68. 6. the strong redeemer shal be that he wil make knowne the wickednesse of the oppressours he wil condemne them and reuenge himselfe vpon them and they shal notwithstande nor haue any succour at al. 12 Apply thy hart to vnderstanding and thy eares to words of knowledge Esa 10. 2. 3. Oftentimes already Solomon hath sought to make vs attentiue to the doctrine of God the which hee calleth one while lawe another while instruction and another while wisdome science and vnderstanding He doth the same againe in this present sentence And it is because we haue great need to be ofteÌ„ aduertised of that which appertaineth to the glorie and honour of God to our saluation the edification of our neighbours for of our owne nature wee are so giuen to the worlde that wee despise that which is of God and it seemeth to vs that it is but time lost to apply ourselues theretoo because we be not thereby the more exalted to wordly honours nor more enriched with substance but the rather despised and reiected polled and oppressed Neuerthelesse if wee wil be exalted to true and perpetual honours and enioy the goods which wil not perish wee ought to followe that which Solomon hath alreadie often taught vs and that which presently he doeth teache vs. And to doe this same we ought to apply al our vnderstanding to learne to serue God and our neighbours and therein to spare neither bodie nor minde as God hath created both the body and the spirites and wil that wee bee wholy his and our neighbours True it is that the harte is the principal as wee ought to vnderstande it by many witnesses of the holy scriptures wherein is saide that God beholdeth the hartes and that wee are admonished to feare him and loue him with al our hart and that true worshippers worship the father in spirite and trueth And Solomon signifieth it heere somewhat when in the first place he requesteth the applying of the heart And afterwardes sheweth vs that by the right affection of the heart the outward senses ought to bee applyed to receiue instruction which hee calleth wordes of knowledge And in this manner hee sheweth vs that we are not sufficiently instructed if wee giue not our hearing to the woorde of the Lorde the which is our knowledge And so that the preaching of the word is very necessary for vs insomuch that without this holy ministery wee are all ignorant Not that God is not sufficient and of power to instruct vs otherwyse without outward meanes by reuelations and secret inspirations But he wil haue vs to folowe the order which he hath established in his Churche and that by mens meanes we be taught 13 Withdraw not correction from the childe if thou beate him with a rod he wil not dye It hath beene spoken of the chastizing and correction of children But because for the most parte children are very harde to gouerne Prou. 13. 24. 19. 18. 22. 15. and almost vncorrigible and there are many foolish fathers and worse mothers which wil neither chastise nor suffer others to correct their children for they striue to persuade themselues that they feare that one wil kil their children because they are tender and delicate in which doing they thinke themselues more wise theÌ„ the holy Ghost And yet they loue not their children so tenderly as they ought and haue not that care ouer them which they shoulde haue For perswading themselues that they preserue the bodies of their children not willing that they should in any wise be touched they send as much as in them lyeth their soules to perditioÌ„ maintayning them in folly and wickednesse for this cause Solomon not content with the former admonitions sheweth nowe that they ought not to be afraide that the rod wil hurt the children when he saith Withdraw not c. He is not content to say Correct thy child but considering how profitable it is to continewe in brydling and correcting children he wil not that parents hauing once begunne to chastice them shoulde leaue of incontinent and grieue to take the paine and care about them to correct them As many parents will giue ouer their children after that for one or two corrections they cannot make them to amende Either they despaire of them or else are afraide to make them dul and blockish or else vtterly to kil theÌ„ Solomon wil haue fathers and gouernours of children to continew in correcting and chastising them according as they shal see needful and therefore hee saith Withdraw not correction c. And to shewe that hee meaneth not correction only of wordes he addeth If thou beat him with a rod c. He knewe that children woulde put no beleefe in woords nor make no account of verbal speeches therfore he would haue one to deale with the rod and promiseth that the bodie shall not be hurt therewith so that death shal folow for he sayth Hee shoulde not dye Wherein he instructeth parents and sheweth them that they ought not to spare the rod but shoulde make â—heir children feele it sharply to make them remember to behaue â—hemselues wel and not to returne to their wonted folly And sheweth them that the markes or little woundes which they shall make with the rod vpon the bodie of their children shall not bee mortall Also parentes are admonished that in chastising their children they seeke not to kil them One may say moreouer that when Solomon sayth He should not dye That he giueth vs somewhat to vnderstande that those parentes which are carefull too correct their children doe saue them from the gallowes and doe let them from being executed by iustice Contrariwise they which make no account to chastice them send them to the galowes as much as they can but Solomon sheweth vs another deliuerance which is greatly to be set by when he sayth 14 Thou shalt beate him with a rod and deliuer his soule from hell The temporall gallowes or gibbet
persecute and would make to dispaire they scorne them that beeing so feeble they dare hope and trust that God will deliuer them But as Noe founde fauour before GOD who reuealed vnto him the ende of al fleshe and shewed vnto him the destruction of the worlde and as God foretolde Abraham and as the angels foretolde Lo◠of the destruction and ouerthrowe of Sodome and the same also and as God hath made many other righteous to see the destruction of the wicked which were mightie and many in number as to the children of Israel Dauid and other good kinges and iudges euen so wil hee also shewe vs the same fauour if wee walke truely in righteousnesse and vprightnesse as Solomon doeth promise vs saying When the wicked c. And this agreeth with that which is written in diuers places Thus we see that the wicked how mightie Iob. 22. 15. Psal 37. 34. 52. 7. 58. 11. Esay 66. 24. greate a number soeuer they be can they not atchieue to the end of their enterprises but must fal perish And contrarily the iust that are weake and which dayly doe perishe euen before our eies are preserued and beholde the vengeance that God taketh of their persecutours And thus wee are taught not to waigh nor to iudge things as wee see them at the first sight but wee must looke to the threatnings that God maketh against the vngodly and to the promises that he maketh vnto the righteous for they are certaine other thinges that we see with our eies doe passe and vanishe away to nothing 17 Correct thy sonne he will giue thee rest and will giue pleasure to thy soule There is neither olde nor young but desireth rest and peace also therewith to haue wherewith he may be delighted and made to reioyce And as it is a thing to be desired euen so also it is proper vnto the nature of man and chiefly vnto the aged which are not of such power and might that they can labour as can they that are in their floorishing age But commonly we knowe not the meanes whereby wee may come to obteine these desires and when wee knowe them yet wil we not holde them For albeit that Solomon hath sometimes exhorted the fathers and mothers to correct and to chasten their children with roddes and that hee hath promised them in so doing that they shal driue out and expel foolishnes from the hearts of their children and shal deliuer their soules from hel yet for the most part the fathers and mothers doe not vnderstande that they ought to chasten their children and doe much feare to anger them and for to reioyce and to giue them recreation they let them runne where they list Wherevpon it commeth that in steede of resting vpon their children and to haue pleasure in them and to delight in their good gouernment in their modestie and obedience their children doe torment them and vexe them by their dissolutions lewdnesse and rebellion And therefore againe Solomon doth admonishe them correct thy sonne c. And hee promiseth them that in so doing they shal haue rest and pleasure For in correcting their children foolishnesse which was bounde vnto their heartes is put away and thereby wisdome is giuen them whereupon followeth rest and pleasures For a wise sonne reioyceth his father Pro. 10. 1. 15. 20. Heerein Solomon teacheth the fathers what duetie they owe vnto their children and to the children hee teacheth what they owe vnto their fathers and mothers not onely that which is necessary but also what is pleasant yea euen before God For children must not be giuen to vanitie and foolishnesse to vncleannesse and dishonestie for to giue recreation vnto their fathers and mothers but they ought to followe whatsoeuer God commandeth them and to haue their fathers and mothers in abhomination and hatred which shoulde demaunde the contrary or that shoulde hinder them to folowe what God commandeth 18 Where there is no vision the people decay but hee that keepeth the lawe is blessed It is written before time in Israel when a man went to seeke an answere of God thus hee spake Come let vs goe to the Seer for he that is called nowe a Prophet was in olde time called a Seer And 1. Sam. 9. 9 sith that a Seer is a Prophet we wil take the vision for a Prophesie as the same is taken in Esay This kinde of vision hath euer byn necessary in the worlde for the preseruation of men and hath greatly profited the people of Israel when they had Seers that gouerned thē the want of thē bringeth great hurt for hauing the Prophets Esay 1. 1. they were instructed in the wil of God which shewed thē the way to saluation and life but being destitute of Seers they knowe not what they should doe They gaue themselues vnto superstitions idolatries vnto craftinesse and rauine to doing wrong extortions and violences and other wickednesses and so prouoked GOD vnto wrath against them and for this cause hee raised vp enimies to spoyle and destroy them as wee may see in the booke of the Iudges and in other holy histories Likewise all other nations being destitute of Seers or reiecting the worde of God haue suffered horrible wasting And stil nowe wee see that the nations which haue not the pure preaching of the Gospel are vexed and tormented with warres by the which a great number of people doeth perishe Now according to these experiments Solomon saith Where there is novision the people decay Except then that wee receiue the worde with al obedience by the which woorde God doeth reueale himselfe vnto vs and doeth declare his wil vnto vs wee are cursed for by such contempt we goe to perdition though for a time it seeme that wee doe prosper and florishe Let vs therefore receiue the vision that is to say the wholsome doctrine wherby wee are instructed what the wil of God is and in this sort wee shall not decay but shal be happy and blessed as Solomon doth pronounce saying But hee that keepeth the lawe c. That wee may wel and truely keepe this lawe or doctrine wee must hate and abhorre our sinnes and with al our heartes folowe and doe the good deede that God commandeth vs and to distrust ourselues and to cal vnto him for our helpe and also wee must bee assured that hee wil not fayle nor deceiue vs though wee accomplishe not perfectly that which he commandeth vs but of his only grace and goodnes he giueth vs faith and repentance and he doth accept and allow them for the fulfilling of his lawe and doth pardon and forgiue vs our imperfections so that they do truely displease vs. And thus though it is saide that he that keepeth the law is blessed yet let vs not thinke that we can fulfil it but forsaking our merites let vs weepe and lament for our maliciousnesse and imperfections desiring of God that hee would please to guide
wine hee shoulde change the right And she saith expresly of al the children of affliction that is to say of the miserable for they are they whome God commendeth vnto vs. But it seemeth that they woulde despite God forasmuch as it is a common thing through the world that the great doe eate the smal as experience teacheth and the scripture also complaineth thereof And the same is wel noted heere when it is not simplie saide The sonne of affliction but al the sonnes of afflictions as if it were said that a drunken king wil not be touched nor moued with compassion towards any poore but wil be wicked vnmerciful and cruel towardes al the miserable for to shewe fauour vnto those that doe wrong Thirdly let vs note that she speaketh not but of the changing of the right and iudgement of the afflicted For albeit it is saide thou shalt not respect a poore man in his cause yet doeth God chiefly commende them vnto vs because they are neuer maintained but rather troden downe and the riche and mightie fauoured euen so to the ende that iudges shoulde bee aduertised of their office and that hauing omitted and forgotten it they might be more giltie and worthy of greater condemnation and in steede that they haue despised to deliuer the sonnes of affliction they shal bee holden vnder affliction from the which they may neuer be deliuered Fourthly let vs note that although the kings haue diuers magistrates and iudges vnder them yet ought they themselues to watche for to yelde and to make other to giue right vnto whome soeuer it belongeth and not to liue in pleasures 6 Giue ye strong drinke vnto him that is readie to perishe and wine vnto them that haue griefe of heart Wyne was not onely created for necessitie but also for to reioyce a mans heart According heeretoo the mother doeth admonish Psa 104. 15 her sonne and all those which haue the abilitie to comforte the miserable and sorroweful in giuing them eyther ale or wine to drinke or other pleasant drinke according to the commoditie and vse of the countrie Now she calleth such miserable and sorrowfull readie to perish or perishing not to teach vs that which some vnmercifull and cruel men doe teach in poperie that a man is not bound to help his neighbour but in extreme necessity For she calleth them not perishing or readie to perish which are past helpe as are they which are in extreme necessitie but those which haue sorowful heartes as she herselfe doth expound it when she commaundeth wine to be geuen to them which haue greefe of hearte For except we care to helpe them they tend vnto perdition A sorrowfull spirite drieth the bones Wherein wee may see shee Pro. 17. 22. hath not forbidden kinges and princes the vse of wine but the excesse and curiousnes of drinking the finest and most excellent for it may happen to kinges to be readie to perish and to haue greefe and sorow of heart 7 That he may drink forget his pouertie and remember his miserie no more She declareth to what end we ought to tende in giuing strong drink or wine vnto the miserable and greeued to wit to make them merrie so that they may feele their miserie no more to be tormented still Wherein she sheweth that we must neither giue such sorrowful persons drinke too pinchingly nor too abundantly but meanely and indifferently For as in drinking too little their sorow should not be driuen away euen so by drinking too much they might forget the Law of God the which might because afterwards of greatr and more greeuous sorow that is to say that forgetting Mat. 5. 17. Heb. 10. 26. Esay 55. 1. 1. Cor. 10. 4. Exo. 17. 6. Mat. 11. 28. Iohn 4. 10. 14. 6. 50. 51. 53. 7. 37. the Law they coulde hope for no saluation but onely looke for an horrible condemnation and perpetuall torments For in dispising the Law wee despise Iesus Christ who is not come to destroy the Law but to fulfil it Whereuppon it followeth they deserue to haue greater sorowe and greefe as the threatning pronounceth But wee must stoutly withstande such greefe in drinking not materiall wine but spiritual drinke whereto we are exhorted And to bee partakers therof we must come vnto Iesus Christ who is the rock of whom our fathers haue drunke Iesus Christ himselfe calleth vs by declaring to vs what hee is And dayly he couereth the table for vs and offereth vs drinke and meate by the preaching of his Gospel and by the administration of his Sacramentes And thus it chiefly belongeth vnto the ministers of the worde to giue strong drinke vnto them that are readie to perish wine to those which haue griefe of hearte And also the scripture Esay 40. 1. 1. Cor. 14. 3. which the ministers must handle serueth fit for the same And Saint Paule in diuers places exhorteth vs to reioice in the Lord would also haue vs one to comforte an other The which ought to be done in diuers sortes 8 Open thy mouth for the dombe in the cause of al the children of destruction It seemeth vnto kings and gouernours of the earth that they do their duetie wel when hauing hearde the pleading of both parties they iudge according as the matters haue beene alledged and yet they see some simple ignorant man that cannot alledge his right nor declare his cause and matter the which of it selfe is good thus they wil perswade themselues that they haue done their duetie very wel when they shal suffer their senses to be blinded by some babler and prater that knoweth cunningly how to colour his pleading to make his matter seeme good the which is nothing worth Such iudges and magistrates for to iustifie themselues and to wash their handes wil say The case and right is open and plaine to euery man wee cannot iudge but according as the matters haue beene alledged and prooued But if in this sorte the simple and ignorant bee depriued of his right the iudges are not absolued before God who will examine searche out and consider al pointes of the matter throughly And forasmuch as they are his lieftenants they ought therefore to folowe him as also they are taught by his woorde And also it is nowe shewed them when it is said Open thy mouth c. For they Psa 10. 13. 14 Deu. 1. 13. 16 17. 25. 1. Esay 1. 17. cannot open their mouthes for the simple and ignorant as they ought without good inquisition For although it is saide Open thy mouth c. yet is it not to say that we should whether the malice bee right or wrong fauour the simple and weake seeing it is said Thou shalt not regarde a poore man in his cause And it is not Exo. 23. 3. without cause that they are thus admonished seeing the worlde is ful of people who by their shadowes and coloures doe labour to darken the right of those that