are prudent nor that wisedome resteth in their heartes For seeing that the good man out of the good treasure of his hart bringeth foorth good things therefore shal their wisedome Mat. 12. 35. Iohn 19. 39. be knowne in the mids of fooles As Nicodemus gaue it openly to be known in the mids of the madde raging Iewes And forasmuch as it is not lawful for vs to dwel amongest fooles to consent with them but ought to withstande and reprooue them correcting and threatning theÌ„ otherwise we should be partakers with theÌ„ of their folly be like vnto theÌ„ it foloweth that they which faine not to seâ— their insolences cannot challenge wisedome Likewise albeeit that wisedome must bee knowne in the mids of fooles both by works and doctrine yet must wee diligently take heede from dooing our woorkes to bee seene of men but wee must labour onely to make our tallentes that the Lorde hath committed vnto vs to profit and increase 34 Iustice exalteth a nation but sinne is ashame to the people The peoples and nations of the earth desire to bee praised and honoured to bee famous and renoumed for the which they are feared and reuerenced they desire to haue greate titles And for to obteine this they inlarge their limites and increase their lordships in ioyning towne to towne countrie to countrie they build sumptuouse pallaces and castels which they labour to make impregnable and vnaccessible and care not though in their dooings they wring their neighbours and take not heede whither they doe things pleasing or displeasing God It is ynough for them to obteine their desires and to finish their enterprises They thinke by such kind of doings to bee magnified and exalted but they are much deceiued seeing 1. Pet. 5. 5. Luke 1. 51. Gene. 6. 7. 11. 4. Gene. 6. 7 11. 4. they haue not onely to do with mortal transitorie and frayle men as they are but with the eternal and almightie God who can tel how to mocke their enterprises and to frustrate their desires For hee resisteth the proude as sayth the virgin Mary hee hath shewed strength with his arme hee hath scattered the proude in the imagination of their heartes The very gyants hade felt it for though they were mightie and alwayes famous yet coulde they not auoyde the general flood Noes childrens children laboured to get fame and to fortifie themselues but God scattered them ouer all the earth through the confusion of tongues which he sent amongst them The Canaanites thought themselues highly exalted when they were multiplyed and their cities strongly furnished fenced with all riches but at the comming of the people of Israel GOD knewe wel howe to beate them downe and destroy them A man might here alledge the Assirians and Babylonians almost all the nations of the earth and in them to beholde how men doe not rightly proceede to be exalted if we followe their maners For as we read in the scripture God hath vtterly humbled abaced them Therefore if we wil be exalted let vs not desire to bee like vnto these nations but let vs learne at Gods mouth what gouernment we must folowe If thou doest obey the voyce of the Lord thy God he wil ordeine thee head ouer al the nations of the earth According Deut. 28. 1. too this same Solomon saith Iustice exalteth a nation We wil here take iustice for the obedieÌ„ce of Gods voyce the which is imputed vnto vs when we beleeue and repent wherby we lead a pleasing an acceptable life vnto God For by fayth we renounce all vayne confidence which is detestable before God and cleane vnto him onely according as he demandeth in the Scripture By repentance we abhorre the euill that God forbiddeth and loue the good that he commandeth Thus doing we shal honour and glorifie him and he wil also exalt vs according to his promises And sith we are exalted by faith repentance the which are taught vs by the word it followeth that we haue no righteousnes but therby and so thereby we are exalted But this exaltatioÌ„ is not seene of theÌ„ that beholde it with a carnal eye and require nothing but external pompe Also they beleeue not that by the worde we may be exalted but rather suppressed and beaten downe And therefore they reiect this word and do persecute them which receiue it and beare it as though they were sworn enemies to kingdomes and principalities for to destroy and bring them to naught We must not wonder hereat for the exaltation which proceedeth of righteousnes is not knowne but onely of them which are spiritual for it is spiritual chiefly touching the temporal it appeareth so little in outwarde sight that they make no account thereof but onely that they be easily contented For God procedeeh not according to our estimation neither after the maner nor affection of men to exalt nations by iustice Wee may knowe by this that they which folowe iustice are most commonly scorned despised and reuiled in the worlde but yet they cease not to be exalted before God who doth honor glorifie them before men after as he knoweth to be expedient for them Nowe such nations as are truely geuen vnto righteousnes are contented with suche kinde of temporal exaltation as it pleaseth GOD too geue them and are not sâ—ayde thereat but haue their hearts and mindeâ— fixed vpon the eternal exaltation the which was prepared in heauen before the foundation of the worlde was layde and the which they meditate and beholde by fayth and hope Nowe that iustice ought in this place to bee taken for the obedience to the voyce of God Solomon doeth shewe when against iustice hee setteth sinne saying But sinne is a shame to the people For there had beene no sinne in the worlde if Adam had not disobeyed the voice of God Gene. 3. 11. Rom. 5. 19. This is seene by the reproche that God made him and Saint Paul doeth plainely pronounce it For as by one mans disobedience many were made sinners so by that obedience of that one shal many also bee made righteous Therefore as God by obedience exalteth nations euen so likewise by obedience hee bringeth nations to shame as he threatened the Iewes therewith And because that they feared not the threatenings but hardened themselues so much Leui. 26. Deut. 28. the more in persecuting the Prophets Iesus Christ our Lorde and his Apostles for this cause God hath so put them back cast them of that they haue iustly prooued and doe feele that sin is the shame of nations neuerthelesse they neither woulde nor wil yet vnderstande The faithful Christians amongst them haue wel felt it as we may knowe by their complaintes and confessions But now thou art farre of and puttest vs to confusion c. Againe Thou makest Psa 44. 10. 14. 7. 4. Psa 51. 4. Daâ— 9. 5. Iâ—r 20. 11. vs to be rebuked of our neighbours c. Againe Against thee
43. Luk. 22. 25. Iohn 6. 15. your seruant The Kings of the nations c. And also let them folowe his example as hee setteth before vs in the places before alledged and when he refused to be a King But the Kings Princes and gouernours of the earth which haue the preheminence and are ordeined of God for to rule and reigne if they be diligent to doe their office they may desire to beare rule not cruel and tyrannical as do they that vse their corrupt and disordered wil for reason and lawe but they may desire to beare authoritie whereby they may serue to the glorie and honour of God vnto rest and quietnes vnto the edification and saluation of their subiects For it is needful that the people should feare reuerence and honour their Lordes rendering to thē obedience in al things without any cōtradiction or murmuring but that peaceably with al humblenes they shoulde submit themselues vnto the ordinances statutes and commandementes of their Lordes not onely in such thinges as concerne the honour of God rightly but also in them which belong vnto common peace and to the order of pollicie and that the superiours also should bee diligent to execute the iudgements of God as the scriptures of God doe instruct them When the Lordes shal thus worke it shal be Exod. 18. 21. Deut. 17. 16. 2. Chro. 19. 6. Psal 82. 3. lawful for them to desire domination and indeed also they shal obteine it according to this promise the which is infallible The hand of the diligent shalbeare rule The same hath bin fulfilled in many good Magistrates Iudges and Kings as the Scripture doth witnesse of Moses of Iosua of Gedeon of Ioseph of Sampson of Dauid of Ezekias and of Iosias But what domination soeuer diligent Lordes haue and doe obteine yet is it not without contradiction as experience doeth shew it Yet it is not to say but that God is true in his promises as we must esteeme it what diligence soeuer they take in doing of their duetie yet is it neuer such but that therin is much to be amended And for this cause there are no Lords but do wel deserue to meete with much contradiction Yet it is not to say that God doeth not performe his promise so farre as is expedient and that it is not necessarie that Lordes should punishe their gain saiers It belongeth not vnto subiectes to withstand that which is wel ordeined though they which ordeine them be not such as they ought Rom. 13. 4. to be And though it should so be that in doing their dutie perfectly the Lordes shoulde haue contradiction neuertheles wee must in no wise doubt of this promise for God faileth not to accomplish 1. Pet. 2. 18 it so farre as he knoweth to be expedient though we see it not alwayes And as the Princes that are careful and diligent doe beare rule euen so euerie one of vs according to his estate shal rule if he labour to folow his vocation But contrarily as saith Solomon The idle hand shal be vnder tribute They that are negligēt to giue their duetie must needes bee slaues and as captiues subiect to ransomes Impostes and Subsides as experience sheweth it 25 Heauines in the heart of man doeth bring it downe but a good word reioyceth it When a man daily worketh and that it seemeth to him that hee busieth himselfe in vaine or that hee receiueth not so great profite as he desireth complayningly he saith gladly that he is so wery with labouring that he groweth crooked therewith signifying thereby that he is not without care and sorowe and is not contented with the profite that God sendeth him daily because hee feareth to dye for hunger and by a kinde of speech feareth lest the earth wil faile him Thus speaking he sheweth wel that hee woulde not willingly be crooked that it is a thing verie noisome If we wil auoid such trouble not to waxe crooked we must giue ourselues euery one of vs to folowe our state without heauinesse For as Solomon saith Heauinesse in the heart of man doeth bring him downe When man taketh care excessiuely and without measure with great actiuitie he setteth his heart in a miserable state he doeth depriue it of al ioy and delight of al peace and quietnes as if hee fel vnderneath his burden without being able to rise againe Solomon here doth not labour to turne man away from his daily labour according as is meete for his vocation otherwise hee shoulde contrarie himselfe for hee sayeth Goe slouthful to the Emmet and marke his wayes c. An idle hande maketh poore c. Hee that tilleth his grounde shal be filled with bread But hee laboureth to roote out 1. Tim. 6. 10. of our heartes the roote of al euil which is couetousnes the which whilest some haue desired they haue erred from the Fayth and haue intangled themselues with many sorows Amongst other sorowes couetousnes causeth the heart of man to be loaden with heauinesse the which is so heauie a burthen that it bringeth him down so that all his thoughtes and desires are vpon the goods of the earth and can not aspire vp vnto heauen where Iesus Christ woulde haue vs to laye vp our treasure For to folow wel these exhortations of our Mat. 6. 20. Hebr. 13. 5 Lorde wee must aske our daily bread and to bee contented therewith Let your conuersation be without couetousnes If in steede to yeeld vnto this holie exhortation we vexe ourselues do distrust the helpe of God it is a true argument that the word of God doeth not liue in our hearts as also Solomon doth signifie it presently setting a good word against heauines ioy vnto crookednes saying But a good word reioyceth it For to put away heauinesse from the heart Solomon sendeth vs to heare the preaching of the word of God and not flatteries and sweete wordes of men the which albeit that for a litle tyme they seeme to recreate and reioyce man and doe deliuer him from heauinesse yet the same is of no continuance but the ioye that commeth of mens words doth quickly vanish away and so is not true as also their wordes are not truely good For as there is none but God that is good euen so also there is nothing but his only word good and that giueth true and continuall Psal 19. 9. ioye to the heart Now as we cal a thing good when it doeth nothing hurt but doeth profite and chiefly when it serueth our necessarie vses euen so Solomon calleth the worde of the Lorde good because that it doeth nothing hurt the children of God though it doeth rebuke them chide threaten and feare them making them to feele the horriblenes and heauines of their sinnes and doeth set before them the iudgement of God wherupon commeth to them great sorow when they see themselues so poore and so miserable For albeit that they are greatly sorowful yet is the same
health so haue they not of the spirituall health from the which they are wholy depriued though they enioy the corporal Now theÌ„ sith that by promise we haue health streÌ„gth we shuld bee ready to giue thankes to GOD therefore and to acknowledge what his gift and benefit is and not that wee can deserue it through our good rule and gouernement albeeit that it is necessarie to gouerne ourselues wel if wee will reteyne health For if by going forwarde in excesse wee thinke to keepe health and strength this were but to tempt GOD who commandeth vs sobrietie and temperance And our Lorde Iesus sayth Take Luke 21. 34. heede to yourselues lest at any tyme your hartes be oppressed with surfeting and drunkennesse and cares of this life and least that day come on you vnawares Moreouer let vs knowe that GOD doeth bestowe his blessings howe to whome and when it pleaseth him and can take them from whome hee wil neither is it laweful for any man to say Why doest thou so Therefore if wee be afflicted with sickenesse with feeblenesse and weakenesse let vs take good heede that wee murmure not neither to spite ourselues nor lament through impatience for it were to accuse GOD of vnâ—ighteousnesse and crueltie But euen as God doeth promise vs health and strength if wee bee not wise in our owne opinion so when wee bee sicke and weake wee ought to knowe that wee well deserue to be so afflicted because wee haue prouoked the wrath of God against vs by offending in pride rebellion and vnrighteousnesse Therefore let vs impute our sickenesses vnto our sinnes by folowing the good old Fathers who in their sicknesses felt that God was angrie with them for their offences as it appeareth by Dauid and also by King Ezechias And albeit Psal 6. Psal 38. Esai 38. that God doeth iustly afflict vs with diseases and that it is not lawfull for vs to complayne of him yet sith hee doeth promise vs health hee woulde haue vs to aske it of him and will graunt it vs as wee may knowe by the witnesses afore alledged and also our Lorde Iesus doeth teach vs it commaunding vs to aske our dailie breade whereof health is a parte Mat. 6. 11. 9 Honour the Lorde with thy riches and with the first fruites of all thine increase 10 So shal thy barnes be filled with abundance and thy presses shal burst with newe VVine The fourth Commaundement hath respect vnto that which God hath ordained in his lawe Exo. 23. â—â— 25. 2. The first of the first fruites of thy lande thou shall bring into the house of the Lorde thy God And againe Speake vnto the children of Israel that they receiue an offring for mee of euery man whose heart giueth it freely ye shal take the offring for mee And in the 1 and 2. Chapters of Leuiticus And therefore at the first sight it may appeare that this Commaundement doeth nothing apperteyne vnto vs but onely to the Iewes till the tyme that Iesus Christe came and appeared in the fleshe For if they wil receiue Iesus Christe they haue the trueth of the figures and auncient shadowes But Iesus Christe who is the true Expositour of the lawe and the fulfiller thereof and not the destroyer doeth shewe vs well that this Commaundement ought alwayes to bee obserued of vs for hee sayeth And the King shal answeare and say vnto them Verely Mat. 25. 40. I say vnto you in as muche as yee haue done it vnto one of the least of these my brethren yee haue done it to mee And to this purpose Saint Paule doeth stirre them vp saying I was filled Phi. 4. 18. after that I had receiued of Epaphroditus that which came from you with an odour that smelleth sweete a sacrifice acceptable and pleasaunt to God This is the custome which is acceptable vnto God Deui. 26. 11. Mat. 12. 7. Heb. 13. 16. Then for to obeye this Commaundement wee must bee mercifull in helping the needâ—e with that which is ouâ—s as Solomon expresly teacheth vs heere saying VVith thy riches We must not giue almes at the cost of another nor of our neighbors goods as doe men and mayde seruauntes and hyrelinges as do the couetous Vsurers and theeues which to the hurt of their neighbours labour to bee riche and of the spoyle doe giue almes whereby they doe no honour to the Lorde For as in olde time the Lorde refused the Sacrifices of suche people euen so the Esa 1. 11. almes giuen of robberie doe not please him In which number are to bee comprised the same of Priestes Monkes and Nunnes who vnder colour of long prayers and of their goodly seruice saide so deuoutly doe deuoure and swallow vp the houses of simple ones which are easily to bee deceiued What so euer suche folkes doe is abhominable before God for hee can not loue that which commeth from iniquitie And that which is gotten otherwayes then God commaundeth is robberie and theft yea and murther And therefore let vs not applie ourselues to nothing more then to obey the word of God for it alone shal giue enough in to our handes to bestowe But when wee heare that it is sayde Psal 24. 1. â—â— 8. The earth is the Lordes and all that therein is and againe Heare my people I wil not reprooue thee for thy sacrifices c heere may a question bee mooued whether it bee lawfull to counte and call that ours which wee possesse Aunsweare That wee neyther haue nor can deserue that any thing should bee ours otherwise our Lorde shall not neede to teache vs to aske of God that hee woulde giue vs our daily breade but all the creatures are ours and may vse them as ours with thanks giuing though they bee not due to vs and this comes to vs by the goodnesse of God which giueth vs all thinges aboundantly 1. Tim. 6. 17. for to vse and thus he doeth make them ours vsing towards vs a wonderful fatherly goodnesse that we acknowledging therin his great liberalitie shoulde not bee grieued to honour the Lorde with them by distributing them gladly and liberally vnto our needie brethren and neyghbours For it is sayde God loueth a chearefull giuer Thus doyng so muche it shall want that wee shoulde neede that God wil make vs to abounde in all 2. Cor. 9. â— thinges as Saint Paul doeth shew vs consequently saying God is also of power to make you abounde in al giftes Wee must also spende our substaunce reasonably as stewardes sparing nothing where necessitie requireth After this sorte wee shal honour God with our substance the which though it bee parted in many partes and that it bee eaten and consumed yet shall wee haue alwayes with sufficiencie great abundance as Solomon doeth promise vs saying 10 So shall thy barnes be filled This is that which Moses Deu. 28. 5. promiseth Blessed shal thy basket and thy store bee Againe The Lorde shal commaunde
vs Beholde the foules of the ayre for they sowe not neither reape nor carry into the barnes yet your heauenly father feedeth them yet let vs not thinke hee goeth about to turne vs away from labouring or that hee woulde wee should suffer the goodes that God bringeth out of the earth to perish or that we shold eate vp al in one day without keeping something all the yere long For first of al our Lord hath not taught for to abolish the decree of God his father the which is that man should labour not onely one day but all the yeere through and that in labouring hee might liue and be nourished euery day throughout his life as he gaue to Adam to vnderstand placing him in the garden of Eden for to dresse it that hee should eate his bread in the sweate of his face vntill hee returne vnto the earth And after the flood hee saide Heere after seede time and haruest and colde and heate and Sommer and Winter and day and night shall not ceasse Gen. 2. 15. 3. 19. 8. 22 so long as the earth remaineth God hath not ordeined these times and seasons in vaine but that according to the time and season man shoulde imploy himselfe to work and to labour and that thereof he shoulde gather fruite to susteine him and his And sith that haruest doth not come but once a yeere and that the same is ordeined for to gather the fruites of the earth that God hath brought foorth for mans sustenance it followeth that in acknowledging the goodnesse and liberalitie of God our heauenly father if wee gather the fruites of the earth and lay them vp in barnes and sellers and too keepe them and to vse them for our necessitie all the yeere after that in so doing wee doe not disobey the doctrine of our Lorde but wee obey God and consequently our Lord. For it is not his intent to condemne the seede time and haruest nor the prouision that is made without couetousnesse onely hee woulde that wee should not beenigardes as they which haue neuer enough and as hath beene saide Doe feare that the earth shoulde faile them If wee must not be such much lesse may we be like these theeues and murderers to these rogues and cutthrotes which gather the fruites of the earth vnder hope to make them deare and wil enrich themselues by the hurte of their poore neighbour They which professe the Gospell and doe vse suche cruell trades and such vngentle and diuelishe traines and deuises as there are but too many which occupie them doe greatly offende and giue an euill example and it were better that they neuer had heard speaking of the Gospell except the Lord graunt them grace to confesse their sinnes and to forsake and giue ouer suche hellishe practises If our Lord would induce not to gather in season he would pul vs back frō wisdome and woulde set vs in confusion he would make vs to despise the ordinance of God our father the which wee ought in no maner of wise either to thinke or speake but knowing that Iesus Christ is of one wil with God his father we must gather in Sōmer watch in haruest that is that we take care diligēce to lay our hands to worke according to the seasons times appointed euery one folowing the estate wherto god hath called him For albeit that Solomon hath not expressed but Sommer and Haruest because he endeuoureth to giue vs briefe sentences and easie to beholde yet wee will heere comprehende all seasons and whatsoeuer GOD woulde that man shoulde bee occupied in If wee spende the time aboute the labours and workes that God hath ordeined we shal be wise and shall auoide confusion from which also wee shall keepe others so muche as lyeth in vs for we will liue of our labor and shal be preserued from begging which is a confusion not able to be borne and shall also deliuer them from it which we shall refresh with the fruite of our paine and trauel Contrarily if we be giuen to sleepe and to idlenesse when it is time to worke wee shall both confounde ourselues and others for whome we are bounde to bestowe ourselues to keepe them from begging This worde Confusion is taken in this signification in the 37. Psalme They shall not be confounded in the perilous time and in the dayes of famine they Psal 37. 19. shal haue enough But it may be said that Solomon should not haue brought foorth this as a notable sentence seeing that there is not so simple an Idiot which knoweth not wel that we must gather riches in due season and that wee must not be sluggishe when it is time to gather the fruites of the earth and therefore that there is not so much wisedome in it as that there shoulde bee mention made of it I answere That sith God hath ordeyned such gathering and vigilancie it is no smal wisedome for a man to knowe well howe too imploy himselfe as it behooueth All the wisedome of the Monkes and Friers in Popery is nothing but foolishnesse and vanitie yea euen wickednesse in comparison of this wisedome But it may bee replied that there is not the poorest Labourer or handy craftes man that is not as wise as the ministers of the Church for the ministers doe no other thing then did the Friers Priestes and Monkes I answere That the true Ministers are assured of their vocation and do occupie themselues therein and also they do not gather togeather nor watche The true Ministers are Preachers Doctours Pastours builders Reapers Sowers Watchmen but the Friers are cleane contrary they are good for nothing but to trouble the water to prate without doctrine to eate to destroy so treade vnderfoote the good corne to be dumb dogs sleepy There is then great difference for as we haue probation some are wise children and others doe bring confusion 6 Blessings are vpon the head of the righteous but iniquitie shal couer the mouth of the wicked So long as we liue in this bodie wee can not iudge by our outward wit what the righteous are that is to say those which by the feare reuerence and Fayth they beare vnto the worde of God doe delight to serue the Lorde and their neighbours and desire to profite al men and to hurt no man neither that they can be counted blessed nor that they are in the grace and fauour of God seeing that we see them abounde in miserie and to bee beaten downe with calamities they are afflicted of the world by peeling and polling prisonment woundes banishment cursing lying slandering and cauillations diuers other wayes which can not be easily expressed For some doe suffer in one sort and some in an other to be shorte it seemeth that God is their enemy and that hee persecuteth them to destroy them And therefore fewe esteemeth wel of them as Eliphas the Themanite of Iob. Remember I pray thee who euer Iob. 4. 7.
vengeance of GOD they shal dye as they deserue These are the fooles whereof Solomon saieth that they shal dye through their owne follie 22 The blessing of the Lord maketh riche men and he doth adde no sorrowes with it Euery man naturally desireth to bee riche and to abounde with temporal goods not onely for to mainteine this life in a meane estate but also to nourishe himselfe in pleasures and voluptuousnesse to keepe greate cheere and to bee apparelled sumptuously and to bee magnified and exhalted and to enioy in this worlde all pleasures that are possible And to the ende to attaine theretoo wee labour with body and soule wee bestowe our bodily labour and set al our minde on woorke to see and consider howe we may become riche And because wee commonly see that fooles and ydiottes the negligent and slouthful the faint and weake to bee poore and that they haue greate neede it seemeth that man by his wisedome and pollicie by his force and strength by his labour and trauaile doth become riche For this cause man doeth attribute vnto his power the goods and riches that he possesseth and thinketh that they are due vnto him and that hee hath wel deserued them But in it there is nothing but vanitie without any profit I made gorgious and faire woorkes saieth Solomon in Ecclesiastes the second chapter c. But when I considered all the woorkes that my handes had Eccle. 2. 4. wrought and al the labour that I had taken therein loe al was but vanitie and vexation of minde for in this sorte man doeth not acknowledge GOD as it behooueth When hee seeth himselfe to abounde in riches hee ought not to bee like vnto swine which alwaies haue their snout in the grounde til they finde acornes looke not vp from whence they falto the grounde but he ought to lift vp the eyes of his minde and to beholde the heauen and to confesse that the goods he hath though he haue found them in earth and are brought out of the earth yet that they descended from heauen and are giuen vnto him of the meere liberalitie of God who maketh al things to growe for the vse of man GOD saide Let the earth bring foorth greene hearbe c. Againe He Gen. 1. 11. 28. 9. 3. 14. 20. Gen. 18. 3. blessed them and saide growe and increase c. And I haue giuen euery greene thing to be meate vnto you c. The holie Patriarks haue wel acknowledged this power and liberalitie Abraham did wel shewe it when he gaue tithes and would not be enriched with the goods of the Sodomites and when hee receiued the Angelles 28. 20. and intreated them gently It is also saide of Iacob that hee made a vowe saying If the Lorde wil be with mee and keepe me in my iourney which I goe and wil giue me bread to eate and cloathes to put on so that I come againe vnto my fathers house in safetie then shal the Lorde be my God c. Againe he himselfe sayth O God of my Father Abraham and God of my father Isaac Lorde which 32 9. sayeth vnto mee Returne vnto thy countrey and to thy kindred and I wil doe al wel with thee c. The Lorde is he that killeth and maketh aliue againe Nowe also Solomon doeth confesse it when 1. Sam. 2. 6. hee sayeth That the blessing of the Lorde maketh riche c. If any man then be riche the same commeth because God hath extended his blessing vpon him Thus riches ought not to bee attributed either to the labour or wisedome or industrie or diligence and care of men either to fortune or chance by aduenture as doe the infidels but we shoulde acknowledge and confesse that as God Psal 24. 1. is the Creatour both of heauen and of earth and of al thinges in them conteined and that the earth with the contentes ther of doth appertaine vnto him euen so hee distributeth the thinges of this worlde as hee pleaseth and to whome hee pleaseth After that he hath made a man riche at his pleasure hee taketh away the same againe and maketh him poore and giueth it vnto another Iob saieth in his first chapter The Lorde hath giuen and the Lord hath taken and that which was taken from him was to make theeues and robbers riche In this sorte we confesse that God not only blesseth the faithful and iust but also the wicked and vnthankeful as saieth our Lorde hee maketh the Sunne to rise both vpon the good and badde But hee doeth this partly to make himselfe knowne Mat. 5. 45. howe hee hath not left himselfe without witnesse of dooing vs good c. And this is also to the ende to take away excuse from the vnthankeful Act. 14. 17. Rom. 1. 18. For the wrath of God is reuealed from heauen against al vngodlinesse and vnrighteousnesse of men which with holde the trueth invnrighteousnesse Secondly to the ende that the children Mat. 5. 44. of God shoulde folowe their Father in wel doing to their enemies Thirdly that the elect of God seeing and beholding the great benefits that the Lorde poureth vpon the wicked and comparing their afflictions with them they should learne howe they ought to hope for a much better life then haue the most blessed of this world otherwise the state of Gods children shoulde bee woorse then the same of the wicked Wherfore the confiscations forfeitures that the tyrantes make nowe adaies should rather reioyce the afflicted Mat. 5. 11. I am 1. 2. then grieue and vexe them Thus albeeit the tyrants do persecute bannishe steale and pilfer from the children of GOD and that God doeth so suffer them yea that hee hath so ordeined yet is it not to say that God hath depriued his children of his blessing For Rom. 8. 31. 1. Cor. 10. 13. what temptation soeuer hee sendeth vnto his housholde folkes and children yet doeth hee not cease to loue them If God be on our side who shal be against vs God is faithful which wil not suffer you to be tempted aboue that you be able but wil euen giue the issue with the temptation that yee may be able to be are it Let vs therfore vnderstand that God noth neuer so spoile his children but that hee leaueth them sufficient goods For a smal thing that the righteous hath is better then great riches of the vngodlie Also they which haue their hope in the Lord as they are not forsakē Psal 37. 16. of him as it is written in the former psalme I haue bin yong and nowe olde yet saw I neuer the righteous forsaken nor his seed begging their bread c. so doe they acknowledge trulie confesse the blessing of God by beeing contented and thinking themselues riche ynough The which contentation they shewe by not stealing but doing good vnto their neighbours For as it is said a litle after The righteous is euer merciful
the assaultes of Satan of the world nor of the wicked for it is said They that trust in the Lorde shal be euen as the mont Sion which cannot bee remoued but standeth fast for euer c. And least wee shoulde bee deceiued with vaine presumption thinke to bee sure and not to bee shaken For further too stablishe Psal 125. 1 vs in the trust wee haue in God and in the hope that wee haue that wee shall dwell for euer in the courtes of the Lorde and in his holy mountaine we must walke innocently c. Who so doth these thinges shall neuer fall for he is wel sodered together with strong Psal 15. 5. faith and true repentance And this is the cause why Solomon saith But the righteous remaineth as a storng foundation Therefore if we wil be stedfast and not to be shaken through the rage and vehemēcie of the wicked neither feare them though they assault vs for to destroy either in our goods or in our bodies or that they labour to destroy our soules by ouerthrowing of the true and sound doctrine and by taking away of the pure religion wee must bee armed not with an idle and dead faith but with a liuely faith which worketh by loue as the Lorde teacheth vs in his worde Then shall wee bee built vppon the rocke wherevpon Iesus Christ hath built his Churche against the which the gates of hell cannot preuaile Our Lorde doeth well shewe it also by an other similitude It is not Mat. 16. 18. Mat. 7. 24. therefore without cause that Solomō calleth the righteous A strōg foundation For as we may vnderstand by the words of our Lord this foundation shall not onely be sure in this world but it shall remaine for euer in eternall blessednesse For blessed is the man that abideth temptation for after he hath beene tried he shal receiue a Iam. 1. 12. crowne of glory 26 As vineger is vnto the teeth as smoke is vnto the eyes euen so is a slouthfull body vnto him that sendeth him Solomon hath rebuked and reprooued the slouthfull for consuming of the time vnprofitably spending it in vnnecessary works and thereby runne in danger sodenly too fall into beggery and extreme pouertie And heerby hee hath shewed that the slouthfull was hurtful to himselfe Nowe to the ende that wee shoulde take heede of the slouthful And that wee shoulde not lightly set them a worke chiefly when speede and diligence is required hee sheweth vs that the slouthfull bringeth hurt griefe and trouble vnto them which imploy and set them on worke And for this cause he compareth the slouthful vnto vineger that is laide vnto the teeth the which it greeueth and troubleth because of the coldnesse sharpnesse thereof and because of his biting and harshnesse it heateth and setteth the teeth on edge and so doth hurt them Secondly he compareth the slouthfull vnto smoke which smiteth against the eies vnto the which it doeth much harme it doeth darken them and make them water and doeth seeth them and so doeth weaken the sight and hinder the eyes from doing their office and taking their recreation and pleasure It is not without cause that Solomon maketh these cōparisons and is not contented to cōpare the slouthful either to vineger or to smoke but vnto them both and chiefly the slouthfull body that is set about some good worke for he causeth not onely one griefe and hurt but many hee is cause of muche sorrowe and anger because hee doeth not faithfully nor with suche care and diligence execute and discharge his office duely as is required nor content and satisfie them which haue hired and set him on worke This hath no neede of proofe for they which hire and send labourers to do their work do sufficiently trie what hurt and hinderance they suffer if their laborers be slouthful negligēt albeit the matter is not great But we are al of this nature that we trouble ourselues except that men doe as we wil haue them euen in the affaires workes of smal importance neither wil we afterwards be serued with such slouthful and negligent persons againe but wee disdaine and reiect them for we would haue our workes so wel done that we could finde no manner of fault Nowe forasmuch as wee are of this nature let euery one of vs take heede by the lawe of charitie if wee be sent and appointed to doe some worke that through our negligence and slouthfulnesse we grieue no man but that faithfully and truely we giue vnto our neighbours that which wee owe them that we be readie to doe towardes our neighbours accōrding as we are able Let them which are lustie and strong labour with their bodies to helpe the feeble and weake let the riche bee riche in good workes let the wise prudent and discreete not spare their lippes and tongues for to teache and to direct the vndiscreete and them that goe astray Otherwise we shal not be onely as vineger and smoke vnto men but also vnto God for of what estate or condition soeuer we be it is hee that calleth vs thereunto which doeth ordaine and sende vs so that wee doe no good worke but that it is the worke of the Lorde If then we be slacke carelesse and slouthful to doe our duetie we are greeuous and troublesome vnto God as we may plainly knowe by the similitude of the talents To the ende therefore that we be not troublesome vnto our God and Mat. 25. ◠least we be rebuked of euil and slouthfulnesse wee must euery one of vs set ourselues to worke according to the number and excellencie of the talents that we haue receiued of the Lorde that wee may be like the faithful and wise seruant and not vnto the euil seruant For to do this wel let vs consider vnto what state we are called and to what worke wee are sent First of al that the Kings Princes and Superiours of the earth to whome God hath giuen this honour to communicate his name vnto them saying I haue saide yee are Gods and are al children of the most highest as God neuer ceaseth Psa .. 82. 6. seth working in gouerning the worlde by iudgement iustice and is careful and diligent to prouide for his creatures so also they should not be giuen to sleepe rest to take their ease and pleasures to take their sporte and worldly pastime to eate and drinke out of measure to delight in pompes and superfluous magnificence but should be diligent and attentiue as Dauid saieth Be wise now therfore O ye Kings be learned ye that are Iudges of the earth For to Psal 2. 10. Exo. 18. 21 31. 1. Psal 82. 3. Esai 1. 23. Ier. 5. 27. compasse this wel they must be men indued with vertue and careful to folow the lesson that is taught them and as they are commaunded to minister right vnto the poore c. Otherwise they shall be as vineger and smoke before
the good but also vnto the sharpe and rigorous By a more strong reason then must wee obey thē that Ephe. 6. 1. 5. 2. 9. 1. Pet. 2. 18. 1. Tim. 6. 2. are good and gracious otherwise so much as in them lyeth they abolish the promise And the strong men attaine riches With estimation wee haue need of riches for to sustaine this corporal body during this lyfe And therefore after that Solomon hath shewed vs how we shal attaine honor he teacheth vs how we shal get riches Wherein wee see it is necessarie that a father of houshold should be strong and that there with hee shoulde exercise himselfe to labour and to put foorth his strength for if hee bee ydle slacke and slouthful and doeth not bestowe the tyme about good woorkes after his estate whereto hee is called it is asmuch as if hee were feeble and weake and were destitute of strength and might yea and much worse For the man which cannot labour ought not only to bee excused from labour but also vpholden and the strong ought for to assist him and to distribute vnto him his dayly bread according as his necessitie requireth But forasmuch as God hath ordeined from the creation of the worlde that man should labour for the Lorde God tooke man and placed him in the garden of Eden for to dresse Gen. 2. 15. 3. 17. Ephe. 4. 28. 2. Thes 3. 10. and keepe the garden and that since the fal of Adam necessitie hath bin laid vpon him to worke and that S. Paule agreeing to this scripture doeth admonish vs let him that stoale steale no more but let him rather labour work with his hands the thing which is good that he may haue to giue vnto him that needeth This wee warned you of that if there were any which would not woorke that hee should not eate Wee doe not vnderstande thereby that it is necessarie that euery one shoulde imploye himselfe to the labour of the bodily handes in the earth or any other handie woorke For as the powers are diuers so are the states and vocations and so also are the labours diuers And the mightie which imploy their might to labour either with body or with minde or with preaching according as they are called doe gather riches They get ynough for to mainteine them in this present life and are contented with that which it pleaseth GOD to sende them and thus they are riche for as it is commonly saide a contented minde is greate riches and there is no greater riches nor more commodious then is contentation But meeke men shal possesse the earth Psalm 37. 11 16. c. Againe a smal thing vnto the iust man is better then greate riches to the wicked and mightie If then wee wil get riches let vs studie for righteousnesse and thereby let vs imploy the strength that GOD hath giuen vs either corporal or spiritual vnto goodnesse euery man according to his vocation For it is not necessarie that all men occupie themselues in bodily labour For as our Lorde saieth of the ministers of his woorde The labourer is woorthy of his hyre The Lorde also hath ordeyned Mat. 10. 10. 1. Cor. 9. 14. 1. Tim. 5. 17. Act. 18. 3. 20. 33. 34. that they which preach the Gospel shoulde liue of the Gospel The elders that rule wel are woorthy of double honour specially they which labour in the worde and doctrine But some wil say that S. Paule was an Euangelist and yet hee ate his bread with the labour of his hands Againe hee saith I haue coueted no mans siluer nor golde nor apparel Yea ye knowe that these handes haue ministred vnto my necessities and to them that were with me I answere that it is lawful for them which also are aswel able as S. Paule to doe as 1. Cor. 9. 12. 2. 11. he did If others with you be partakers of this power are not we rather neuerthelesse wee haue not vsed this power Likewise it is lawful for them to liue of their calling and ministery as it appeareth by the places alledged before But when the riches are attributed vnto the mightie let vs first of al note that it is not to say that our power deserueth riches otherwise we should not neede to aske our dayly bread but let vs know that the Lord doth giue vs power and the vse thereof as by an instrument to helpe our necessitie And God is able to make al grace to abound toward you that ye alwaies 2. Cor. 9. 8. hauing al sufficiencie in al things may abounde in euery good work Secondly that in liuing ydlely we shoulde not desire to liue at the Psal 128. 62. 11. cost of other but folowing the commandement of God we should eate of our owne labour and we shal be blessed Thirdly that it is lawful for vs to possesse riches so that wee come not to them by vnlawful meanes and that wee doe not set our hartes vpon them Saint Paule also doeth not commande vs to cast away riches but that wee shoulde not waxe proude of them Charge them that are riche in this worlde that they bee not highminded and that they 1. Tim. 6. 17. trust not in vncertaine riches but in the liuing God which giueth vs abundantly al things to enioy And albeeit that our Lorde doeth say vnto his disciples Verily I say vnto you that a riche man shal Mat. 19. 23. hardly enter into the kingdome of heauen yet doeth hee not condemne riches but them that put their trust in them Children howe Mark 10. 24. harde is it for them that trust in riches to enter into the kingdome of God Fourthly when wee imploye our strength to labour according to our vocation though we do not heape together aboundance of goods and that wee doe not greatly gaine in outwarde sight yet if wee bee contented with that which it pleaseth God to sende vs wee enioy riches and obtaine greate gaine Fiftly if wee 1. Tim. 6. 6. bee poore and miserable let vs acknowledge that wee doe not bestowe our labour after the strength that God hath giuen vs but do hyde and burie the talent of the Lorde in the earth by liuing in slouthfulnesse and carelesnesse or that wee doe not faythfully and truly our woorke or that we labour excessiuely and too earnestly to gather riches together Or else let vs learne that the Lorde knoweth it is more expedient for vs to bee poore then to be riche Sixtly let vs confesse the goodnesse of GOD which is not contented to giue vs strength but woulde that the same shoulde profite vs and that it shoulde get and obteine for vs riches to keepe vs. In the seuenth place although it seeme like that the worldlinges are riche and that the faythful are tempted with their prosperitie Psal 73. 12. and to say Loe these are the wicked yet prosper they alway and increase in riches yet doe
wee shal eate the fruite of the same Likewise if wee participate with the trespasses of the wicked weâ— shal as they doe suffer violence c. 3 Hee that keepeth his mouth keepeth his life but hee that openeth his lippes destruction shal be to him There are two principal wayes of keeping the mouth and consequently of keeping the soule and life and both of them are very necessary The one is to keepe sobernesse and temperancie in eating and drinking They which haue no knowledge of GOD doe so iudge for they say Of sober life coÌ„meth long life They iudge so by a naturall light without the Scripture the which besides the saide light doeth lighten vs by admonitions and exhortations by reprehentions and threatenings If we receiue these admonitions and that wee tremble at his threatninges wee shall keepe our soules Esay 5. 11. 22. 12. 56. 10 Luke 21 34. Rom. 13. 13. 1. Pet. 4. 2. 3. not onely for a time in this worlde but also for eternall life The other manner of keepyng the mouth is too bee carefull in following the thirde and fourth commandements of the lawe Thus doeing wee shall keepe our soules for none wyll pursue vs to death but vniustly and so wee shall liue first of all in this worlde so farre as shal be expedient for our spiritual saluation afterwardes hel shal haue no power ouer vs for to swallow vs but the Lorde wil deliuer vs by his great mercy alone and not that wee can deserue it For albeit it is saide that wee keepe our soules yet must wee attribute nothing but vnto the grace and vertue of the holy Ghost which is giuen vnto vs and for this cause that which he doeth in vs is called ours Let vs then confesse that the keeping of the mouth and consequently the keeping of the soule is the gifte of the holy Ghost and let vs not thinke that Dauid doth attribute any thing to himselfe when hee saith I wil take heede to my waies c. Hee doeth shewe it well when hee saith Set a watche O Psal 39. 2 114. 3. Lorde before my mouth and keepe the doore of my lippes Beholde two kindes of keeping our mouthes the which are very harde for man to doe for wee haue bellies that cannot bee filled because they bee vnsatiable as are those of gluttons and drunkardes which eate and drinke tyl they burst and if they haue any thing too thrust into their mouthes they begin alwayes afreshe or els they are delicate desiring daintie meate and sweete drinkes as are gluttons and licorous fellowes that haue none other care but to seeke where good wine is and sweete morsels Nowe the mouthes of such bellies doe serue them to their appetites if they haue any thing to furnishe the same Thus much for the first manner As touching the second it is no lesse hard For in our mouth there is a little member which is the tongue but it is a fire euen a worlde of iniquitie c. The worlde is filled with such tongues whereof Dauid complaineth Iam. 3. 6. Psal 12. 2. 34. 14. Helpe mee O Lorde for there is not one goodly man left c. They talke of vanitie euery one with his neighbour c. It followeth theÌ„ that the number of theÌ„ which keepe their soules is very smal If we desire to be of this nuÌ„ber let vs obey the admonitioÌ„ Keep thy tongue from euil and thy lippes that they speake no guile It is of this kinde of keeping our mouth that Solomon speaketh heere as he himselfe doth giue it to vnderstande setting rashe speaking opening of the lippes against keeping of the mouth and oppression against keeping of the soule saying but he that openeth his lippes c. Heere the lyars periurers false witnesses and suche wicked men doe see what rewarde they are worthy of not only in this life but also after this life For as they which keepe their mouthes doe keepe their soules not onely for a time but also for euer euen so the wicked and the vngodly lippes ought too bee punished in this Leui. 24. 14. Deut. 19. 16 worlde The history also of Susanna doth witnesse it And if in time they come not to repentance let them looke for eternal death For the Lorde wil not holde him giltlesse that taketh his name in vaine The slaunderers shal not inherite the kingdome of God Kinges Princes and Superiours of the earth may learne a lesson whereof they make no account they haue their honour and excellencie 1. Cor. 6. 10. in most high commendations for they can wel tel howe to punishe them greuously which shall speake against them and do easily let passe the iniuries that are spoken and doone against God not doing any punishmente therefore or pay little So doing they shewe thereby that they are puft vp with excessiue pride and with a diuelishe arrogancie for they doe preferre themselues before God and doe iudge themselues more worthie and more excellent then hee but finally God shal finde them out wel enough and shal wel mainteine his honour in punishing them as they deserue euen as they are threatened therewith Diuers greate Lordes haue well prooued and shal feele that GOD resisteth Psal 2. 4. 82. 6. the proude 4 The sluggarde lusteth but his soule hath naught but the soule of the diligent shall haue plentie There are iesters and idle bodies who making no account of giuing themselues vnto good and necessary workes doe giue themselues to followe foolishe and vnprofitable desires and pleasures and yet for to seeme pleasant mery they are not ashamed to pronounce that they woulde not giue their pleasures for a great summe of money Such folke are muche vnprouided and voide of good sense and sounde iâ—dgment when against their conscience and affection they reiect by worde that which God hath created for the vse of men and contrarily doe esteeme and prayse that whiche God hath forbidden in the tenth commandement of his lawe Thou shalt not lust In this manner they doe more esteeme their fantasies which doe nothing profite then the liuing God who giueth vs all thinges aboundantly for to vse For this cause they wel deserue for to bee brought into extreeme and vtter necessitie and to haue nothing wherewith to mainteine themselues in this life but to bee in continual and miserable sorowe al the time that they haue to dwell in this worlde Solomon doth threaten theÌ„ with such misery saying The sluggarde lusteth c. Hee hath already diuers times vsed the like threates It is a thing very infamous and reprochable for to liue in idlenesse as wee doe iudge al naturally For albeit that naturally wee loue wel to doe nothing and that after the fleshe wee Pro. 6. 50. 11 10. 4. 12. 27. thinke theÌ„ happy that haue wherewithal to liue without doing any thing yet if wee haue men seruants or maide seruants or iourney men for to doe our businesse
doeth not heere speake of this raunsome whereby the soules of the faithful are eternally redeemed but hee meaneth that if a man be taken in any misdeede that deserueth corporal punishment or that hee seeth himselfe in the hands of his enimies that desireth nothing but his death hee will not spare his goods if hee thinke that by them hee may escape and saue his life That Solomon meaneth so he himselfe doeth shewe when against this hee saith But the poore cannot heare the reproche Because that in what danger soeuer hee is or what threatening soeuer that is made him hee cannot redeeme himselfe for want of riches it is saide That hee heareth not the reproch Hee answereth not vnto the desires of them which haue him in their power that doe watch and chide him Theeues and robbers doe chiefly seeke after other mens purses and for the most part the iudges of the earth are like vnto them for they wil pardon greate theeues and hang vp the smal And thus wee may knowe that by their threateninges and reproches they say bring and yee shal be absolued ye shal redeeme your life they that haue wherwith doe heare reproche but the poore which haue nothing cannot obey Let vs also then vnderstand that Solomon teacheth not the riche that they shoulde deliuer themselues by their riches from the punishment that they haue deserued for their misdoinges Hee also teacheth not the poore to be rebels neither to despise correctiō but hee declareth vnto vs what often happeneth in this worlde If any man wil vnderstande that the riche are ransomed and that the poore do feare no exaction of them there is no inconuenience And heereof wee may learne that the poore which are contented and take their pouertie and lowe estate patiently are in greater quietnes thā the rich which feele much more care pensiuenesse to heape riches together and to keepe them they are most what in feare of them and in danger of their liues except the theeues and robbers doe see that they can otherwaies come by them But againe seeing that the riche worldlings and carnal men haue their hope and trust in their riches therefore it is a great heauinesse and trouble to be in feare of ransoming and robbing Nowe for to auoide such sorow and heauinesse Let vs folowe this sentence Put not not your trust in oppression nor in robbery Psal 62. 10. Mat. 6. 19. 2◠Luke 12. 15. c. After these worldly troubles they which shal not haue obeied to these admonitions shal haue eternal sorow Luke 6. 16. 1. Tim. 6. Iames. 5. 9 The light of the righteous reioyceth but the candle of the wicked shal be put out When our Lord Iesus Christ saith yee are the light of the Math. 5. 14. 16. worlde and after doeth admonishe Let your light so shine before men c. Hee first taketh the light for them to whome the charge is committed to teache the people not onely priuately but chiefly publikely Secondly for the care and diligence of teaching and by wholesome doctrine and by honest and good conuersation Suche light ought to reioyce their hearts to whome it is giuen as Esay doth shewe How beautiful are the feete of them which bring tidinges of peace Againe O yee desolate places of Ierusalem bee Esay 52. 7. 9 glad and reioyce together c. Also our Lorde doeth shewe it when hee saith That you may glorifie your Father which is in heauen For if wee glorifie God it is with ioy and gladnesse neither can it bee otherwayes doone Such light doth not much reioyce the worlde because it is giuen to wickednesse Nowe this is condemnation Iohn 3. 19. that light is come into the worlde and men loued darkenesse more then light This remaineth not onely where Popery is but is also cōmon there where the Gospel is preached But albeit that whatsoeuer is saide conteineth trueth and serueth to edification yet neuertheles it is not in this sense that Solomō speaketh of light The natural sense of this place is that Solomon speaketh of the ease prosperitie and felicitie both of the righteous and wicked Then when Solomon saith The light of the righteous reioyceth c. wee wil take it after that sorte as wee tooke that the citie reioyced for the prosperite of the iust Solomon then would say that the people is blessed and that they ought wel to reioyce amongst the which Pro. 11. 10. honest men haue no griefe nor trouble but are in ioy rest and prosperite The holy Scripture doeth often vse to shine to lighten brightnesse and light in this sense as contrarily a man cannot long reioyce with ease prosperitie and glory amongest the wicked seeing they fall into destruction Solomon doeth nowe signifie Psal 13. 4. 34. 6. 36. 9. vnto vs this destruction when hee saith that the lampe of the wicked shall bee put out Wherein wee must note that as by the light the scripture signifieth ioy glory ease and prosperitie euen so by darkenesse it signifieth the contrary Let vs then knowe that though Esay 30. 26. 60. 1. Pro. 1. 34. 32 2. 22. 4. 19. 10. 25. 27 28. 30. the wicked haue their ease that they prosper triumph yet that al shal bee turned into misery calamitie and destruction and therfore that we haue no greate cause of ioy when we see the glory of the wicked in this worlde no more then a candle is put out in a most darke night or that the Sunne doeth loose his light at high noone tide Moreouer let vs note that if the Kings and Princes of the earth wil shewe themselues righteous as they ought they must Psal 35. 6. Esay 13. 9. 10. 60. 2. Eze. 32. 7. 8. Ioel. 2. 2. 10. 31. 3. 15. Psal 20. 21. in their triumph and prosperitie labour to make their subiects glad in mainteining good pollicie not committing any exactions for to serue their desires and lustes but to folowe what is taught them by Moyses the Prophetes and Apostles and chiefly for to reioyce the poore faithful For wicked and dissolute persons reioyce not at good order but when thinges are in confusion They loue to sinne in troubled water And as such is the duetie of Kings and Princes so likewise ought subiects to reioyce when their Lords do prosper ought to sing with their heart Finally when he saith But the candle of the wicked c. Let vs learne that we are taught how we ought not to flatter the wicked howe high soeuer they be and what prosperitie soeuer they haue nor enuie their wealth and felicitie Otherwise our Candle should be put out For they which consent to Rom. 1. 31. euil are worthie of death c. 10 Onely by pride doeth man make contention but with the wel aduised is wisedome It seemeth to ourselues that we are of so good a nature that we desire nothing more then to gouerne vs wisely
that woorketh in vs both the wil and the deede euen of his good wil what can wee pretende Wherefore let vs humble ourselues and when it is saide that God wil recompence let vs knowe that that which is recompenced is not alwaies dewe be it good or bad as when we say hee hath paide mee yll for good and contrarily he hath done to his enemies good for euil Nowe if we speake thus we ought to vnderstand that God ought to haue this credite with vs of speaking of his gifts and graces in this manner neither ought we to thinke it strange neither ought we to waxe proude for this kinde of speeche but to acknowledge that God of his only grace and mercy doeth recompence his righteousnes in vs wherewith hee hath indued vs and whereby he hath done good workes And let vs learne that the good which God doeth vnto vs after our good workes is called reddition payement or rendring againe recompense or rewarde because it commeth after and not that our workes are the cause thereof Wee may nowe wel vnderstand that the Papistes cannot alledge this text nor any other like too it for to builde their merites and that they are deceiued through their pride First of al in this that they woulde haue good workes to make a good man as if the tree ought not first to be Mat. 7. 17. 12. 33. good before it can bring foorth good fruite Secondly in this that they attribute goodnesse and righteousnesse vnto the works which are nothing but abhomination before God and are worthy of eternal fire Thirdly in this that they woulde make God for such workes to stande bounde to giue them Paradise from the which they goe backward and fall into hel That is as if a subiect committed the horriblest iniuries that he coulde against his Prince to welcome him home and yet woulde binde him to raise him vp to honour and to make him riche 22 The good man shal giue inheritance vnto his childrēs children the riches of the sinner is layde vp for the iust It is commonly said that the third heyre shal neuer enioy those goods that are wickedly gotten And forasmuch as wee desire that our successors children cozens should possesse those goods that we shal leaue them we must if we wil get goods get them without ouermuch couetousnes without a desire to enrich ourselues If 1. Tim. 6. 6. Heb. 13. 5. we do labour for them let vs do it without desire to hurt or hinder our neighbour and let that which wee possesse bee holden with good conscience being readie to distribute gladly of our riches vnto the needie and also to forsake them where it shal bee needful for the seruice honour glorie of God to the edification and preseruation of our neighbour Thus doing our goods shal not wastefully bee consumed but both wee and ours shal haue a sufficient aboundance Solomon doeth promise vs this same saying The good man shal giue inheritance vnto his childrens children Although there is none good but God onely yet the scriptures fayleth not to cal him good which God maketh partaker of his goodnesse giuing vnto him a right spirit a sounde and perfit conscience and a good affection to his neighbours causing him to hate and abhorre al couetousnesse spoyling vsurie fraude disceit and wicked trades making him gentle liberal merciful and helpeful towardes them which haue neede The man that is such an one shal obteine this blessing of God that his children and cozins shal be his heyres The like blessing was promised vnto Abraham and vnto the other Patriarkes vnto Dauid and vnto al seruantes of God I say expresly Gene. 12. 2. 13. 15. 15. 1. 1◠Psal 132. 1◠102. 2◠that the good shal obteine a blessing of God for albeeit it is sayde He shal giue yet it is not to say that it is in his power or that hee can doe it of himselfe but because that God hath giuen him wealth and also giuen him grace to vse them soberly without wasting the scripture doeth attribute to him that hee giueth and that as a minister and instrument of GOD for that which is attributed vnto him is the gift of God Let vs not then folowe the arrogancie of the riche worldlings which boast of making their children riche but if we be rich let vs acknowledge that it belongeth vnto GOD to giue our children the possession of them after vs. If hee doeth reigne ouer the kingdomes of men much more ouer that which is of farrelesse importance And albeit that diuers children Dan. 4. 14. doe not enioy their fathers riches yet neuerthelesse ceaseth not the present promise to be true and haue his effect But forasmuch as it is saide The good man shal giue inheritance c. Let vs knowe that that which hindereth children to inherite is either that the father was not good though hee appeared so before the worlde or if hee were good that his children doe not folowe his goodnesse and so before God are not counted the seed of the good man And therefore rightly doeth God depriue them of the inheritance giuing them ouer to bee spoiled or vnto excessiue expences and vnto euil gouernement Let vs therefore folowe goodnes and we shal not want an inheritance The meeke as Dauid saieth shal possesse the earth c. The Lorde knoweth the dayes of the righteous Psa 37. 11. 18 25. 112. 1. c. Blessed is the man that feareth the Lorde c. The Lorde doeth truely performe his promises vnto his elect and faythful that they shoulde not want to perishe And by his free and liberal blessing and by his fatherly care he so prouideth for the families of his that before they haue neede hee spoyleth the wicked of the goods they occupie or that they shoulde enioy according to the world and doth giue them vnto his seruants Solomon doth signifie it when he saith and the riches of the sinner is laid vp for the iust Gene. 15. 5. 17. 8. 12. 17. 25. 23. 1. Sam. 13. 13. 14. 15. 11. 16. 12. The Lorde doeth shewe this kindnesse vnto Abraham Beholde the heauen c. After the order of nature Esau shoulde haue beene his brother Iacobs Lorde and maister and haue had the eldership but God kept it for they yongest and least Saule was elected king ouer Israel but for his foolishnesse and wickednesse hee was reiected of God and Dauid anointed king After this wee may first note that what labour or care soeuer wee take for the wel disposing and ordering of our goods and to keepe them yet is it not in our power to hold and keepe them for to giue and bestow them vpon our children and nephewes The blessing of God is necessarie required therein without the which we do but loose our labour to studie to winne any thing And therefore let vs not trust to our counsaile studie and
crowned with knowledge when wee giue our mindes and wittes vnto the worde of the Lorde following after his wil studiyng diligently and faithfully euery one in his vocation Moreouer let vs first note that albeit the state of the faithful which are discrete and wel ruled is bace and naught set by before the worlde yet before GOD who giueth them the crowne of knowledge they are in a kingly state whereof that wee may bee partakers let vs followe this exhortation of Saint Paule Brethren bee not children in vnderstanding but as concerning maliciousnes be children but in vnderstanding 1. Cor. 1420. bee of a ripe age If very constantly wee followe this exhortation and that wee ceasse not to perseuer for all the temptations which happen tyl wee come vnto vnitie of faith after the crowne Ephe. 4. 13. Iam. 1. 12. of knowledge wee shal obteine the crowne of life Secondarily let vs note that as a crowne is set vpon the head that it may bee seene euen so God crowneth the prudent with knowledge not that they should hide their talent in the earth but that they should bring it foorth to light and open shewe by sounde doctrine and 1. Pet. 2. 9. good workes for euen therefore are they crowned kings And heerein wee must perseuer what persecution soeuer is raised vp against 1. Tim. 2. 11. 12. vs. For this is a true saying For if we bee dead together with him wee also shal liue together with him If wee suffer we shal also raigne together with him 19 The euil shal bowe before the good and the wicked as the gates of the righteous It seemeth at the first sight that this present sentence repugneth diuers proofes and experiences For first of al Caine was wicked â—eu 4. 8. 13. 13. 19. 4. 2 Pet. 2. 7. 27. 41. 37. 23. 28. and so farre was it of that hee woulde bowe before iust Abel that rather hee rose vp against him and slue him Secondly the people of Sodome were wicked and they greatly stroue against Lot who was righteous Thirdly Ismael scorneth Isaack Fourthly Esau hated Iacob Fifthly the sonnes of Iacob spoyleth Ioseph their brother of his precious garment and solde him And alwaies wee haue seene the wicked after the outwarde apparance to bee stronger and higher in authoritie and to giue no reuerence to the good but to esteeme them as doung and filth to reiect and persecute theÌ„ for to kil and vtterly to destroy them And also our Lord saith vnto his Disciples Blessed are they which suffer for righteousnesse sake If the worlde hate you knowe it hated mee before you They shal excommunicate you out of their Synagogues Again In the worlde yee shal haue affliction but bee of good cheere I haue Mat. 5. 10. Iohn 15. 18. 16. 2. 33. ouercome the worlde I answere albeit for the exercise of the faithful and to trie their patience God doeth suffer the wicked to rise vp against them contemne them and molest them yet neuerthelesse at the time appointed and when hee shall see meete hee will beate downe the arrogancie of the wicked and suppresse their furie and crueltie and subdue them vnto the good and righteous Esau had surely thought to haue slaine Iacob but hee came to receiue him The king of Sodome went to meete Abraham And Gen. 33. 4. 14. 27. 42. 9. the brethreu of Ioseph came and bowed before Ioseph c. Then Pharao called Moses Aaron and saide pray ye vnto the Lord that hee may take away the frogges from mee and from my people and I willet the people goe that they may doe sacrifice vnto the Lorde Exod. 8. 8. 12. 36. Iosu 2 12. â—9 25. The Lorde gaue the people fauour before the Egyptians c. Rahab besought the spies c. And the Gebonites became the seruants of Iosuah of the people of Israel To bee shorte the people of Israel who for the most part were wicked was constrained to bow before Moses Iosua the Iudges Kinges and Prophetes Saule humbled himselfe vnto Dauid when hee confessed and acknowledged his innocencie and righteousnesse The wicked doe now also reuerence 1. Sam. 24. 1â— the good when the iudges and Magistrates know howe to humble the sworde of iustice and when by the preaching of the worde they are confounded and haue their mouthes fast stopped or els that they returne from their wickednesse by true repentance submitting themselues to the exhortations and instructions that are made vnto them by the worde of the Lorde in following that Heb. 13. 17. which is saide Obey theÌ„ that haue the ouersight of you submit yourselues Therefore this present sentence is true vpon the which let vs first note that the iudgements in the olde time were holden in the gates thither men came for to obey iustice For this cause for to declare howe the wicked are constrained to submit themselues and to giue obedience vnto the righteous Solomon saith that they bowe at the gates of the righteous Secondly forasmuche as wee must chiefly bowe vnto kinges and gouernours they are heere admonished to lay aside al malice to flie al iniustice and to Rom. 13. 13. 1. Pet. 2. 13. giue themselues vnto goodnesse and to shewe themselues truely iust in rendering to euery man c. And if any do fal away and become dissolute and rebellious as there are which wil not encline to them and wil not obey them as they ought let them then knowe either that God wil trie their forces boldnesse and whether they bee of good courage to withstande the wicked and to suppresse their insolencies either that God doeth punishe them because they apply not themselues vnto goodnesse and iustice as they ought Therefore when any insurrections are let the Magistrates humble themselues before GOD weeping and lamenting their faultes and yet for al this to loose no courage but manly to vse the sworde which is committed vnto them Thirdly wee are admonished what kinde of men wee ought to place in authoritie Fourthly albeit that the wil of GOD bee as it appeareth heere that the wicked shoulde bowe before the good yet is it not too say that wee shoulde desire men to bow and kneele before vs but so much as is required for the honour and glory of God for the common peace and for the order of pollicie For our goodnesse and righteousnesse can neuer bee so excellent that it should deserue that men shoulde bowe and reuerence vs. Fiftly sith that vnto God the king euerlasting belongeth all honour and glory and that it is before him that euery knee shoulde bowe wee must therefore vnderstande that he maketh his Maiestie shine at the gates of the righteous when hee maketh the wicked to bowe before them And for asmuch also as hee greatly esteemeth the good and righteous when he maketh them partakers of the glory which apperteineth vnto him onely it is therfore a true argument
for so farre is it of that by such troubles the number shoulde increase that rather it doeth decay and the Princes come to destruction as experience sheweth Also it is lawful for them to seeke honour and to mainteine their honour for the 3. Sam. 15. 16. 1. Kings 12. Dan. 4. 26. 5. 1. profit and sauegarde of the people and to holde them vnder feare least they shoulde fal away and reuolte And for to doe it rightly let them diligently take heede from seeking honor as did Absalom and as did Roboam Nabuchadnezer and Balthazer 29 He that is slowe to wrath is of great wisedome but he◠that is of an hastie minde exalteth follie There are diuers in the worlde which wil count a man to bee a foole and an asse and to haue no heart when as they say he dares not looke a man in the face for to bee angrie immediatly and is not readie for to bee sodenly reuenged vppon him that hath done him wrong Wherein they shewe that they knowe not God nor his wayes or else do iudge God to be but a foole an Asse for from the beginning of the worlde hee hath beene outraged by man euen in such wise as hee hath deserued that God shoulde roote him out but hee hath shewed himselfe to bee slowe to anger and not onely then but also in al ages for hee hath not punished men so soone as they haue prouoked him to wrath against them by their transgressions rebellions but hath shewed himselfe to be patient gentle pitiful and merciful looking calling mē vnto repentance The Lorde The Lorde strong merciful and gracious slowe to anger and abundant in goodnesse and trueth c. The Lord is ful of Exo. 34. 6. Psal 103. 8. Esay 55. 7. Rom. 2. 4. compassion and mercy slowe to anger and of great kindnesse They which knowe the Lorde to bee such wil not count him a foole and an asse but wise prudent and discrete and they also would esteeme them to bee of great wisedome which followe the wayes of their Creator as Solomon doth heere when hee saith Hee that is slow to wrath is of great wisedome It is not without cause that he calleth this wisedome great for first of al it is giuen of God whose gifts we must not count of smal price litle worth and contemptible for there commeth nothing from him but is of great value and excellent and ought to bee esteemed highly Secondly wee haue the lustes of our fleshe which belong naturally vnto vs by the corruption that is in vs ane for this cause are very hard to bee tamed and therefore the wisdome requireth to be great which may ouercome them and keepe them vnder subiection otherwise we should burne with impatiencie and shoulde bee kindeled with anger and wrath and shoulde be violently caried with a desire of soden reuengement vpon those which do vs wrong or which are too good in our opinion as Cain was against Abel the Pharises against our Lord Iesus Christ the carelesse and dissolute against them which seeke nothing but their saluation Now not to be like vnto suche furious felowes Mat. 5. 44. Ephe. 4. 2. Col. 3. 12. let vs obey our Lorde who saith Loue your enimies and S. Paule Thus doing wee shal giue true signes that wee are slowe to wrath and that wee are of great wisedome not that it is lawful to desire to bee praised for our wisedome but that thereby wee shoulde giue example of gentlenesse meekenesse softnesse clemencie vnto our neighbours and shoulde giue them cause to praise GOD who maketh his giftes and graces to shine in vs. And yet let vs take heede from esteeming our wisedome to bee great as though there coulde be added but let vs knowe as the trueth is that wee greatly erre and haue great neede that God shoulde mainteine vs in wisedome and encrease the same in vs otherwise wee shoulde soone bee destitute thereof and should become amased and furious and in steede to shewe foorth great wisedome wee shoulde vtter and set foorth openly folly as though it were some great vertue for which it were laweful too seeke honour and glory Solomon doth signifie it saying But hee that is of an hastie minde exalteth folly as do now these madde and bransicke men which rise vp without any cause against the seruants of God They are not ashamed to haue their folly seene They are like Lions or Wolues roaring after the poore sheepe and yet woulde haue men beleeue that they haue a good cause and doe vertuously not to suffer themselues to bee gouerned after their appetite which seeke nothing but their saluation Heerein they so exalt folly that wee are compelled to see it except wee wil close our eies as doe their fauourers and nourishers which mainteine suche mad men in their wicked and malicious folly Besides this let vs note that if our wisedome bee required to bee shewed and not to bee marked with folly let vs be slowe to wrath and to be angrie with them which doe vs wrong without cause muche lesse shoulde wee sodenly despite and murmure against our good God when he doth correct vs but let vs patiently beare the crosse he layeth vppon vs seeing hee maketh vs beare no more then we haue worthily deserued moreouer that by this chastisemēt he seeketh not our hurt as doe men but our profites and saluation for by this he calleth vs vnto repentance 30 A sounde heart is the life of the fleshe but enuie is the rotting of the bones Man at the beginning was made to liue and not to die for first God saide Let vs make man like vnto our image c. And the Gene. 1. 26. 2. 7. Lorde God made man of the dust of the earth and breathed in his face the breath of life and the man was a liuing soule Heereof was the tree of life as a Sacrament And not onely hee created him for to liue but also to bee in felicitie and ioy as appeareth by that which is saide The Lorde also planted a garden in Eden c. Againe Afterwardes the Lorde saide It is not good that man should Gene. 38. 1◠liue alone c. And also this present life is not counted a life but a very bitter troublesome death except we liue with ioy gladnesse Now as we haue been created for to liue euen so doe we desire the same naturally and woulde not die but if followe the corruption of our nature wee cannot obteine our desire but must die Wee see how God giueth iudgement and sentence of death against Gene. 6. 7. 1◠al fleshe because that malice was great vpon the earth They which perished by the same sentēce receiuing the iudgemēt of eternal fire haue beene set foorth for an example to those which shal liue without reuerence and feare of God wallowing and delighting in this 2. Pet. 2. ◠Luke 7. corruption And therefore Solomon desiring vs to
onely haue I sinned and done this euil in thy sight that thou mightesâ— be iustified in thy saying c. Wee haue sinned and haue committed iniquitie haue done wickedly c. They which neuer knew nor yet wil knowe shal fall into euerlasting shame They which persecute mee shal fal their shame shal be eternal c. 35 The pleasure of a king is in a wise seruant but his wrath shal be towarde him that is lewde Although it is a true and sure thing that God who is our high King doeth delight in that man which can gouerne himselfe with suche wisedome and prudence as is requisite for his vocation and that he which doth contrarie therto doth displease him as the scripture doth witnes both by promises threatenings and also by examples Blessed is the people O Lord that can reioyce in thee they shal walke in the light of thy countenance The Lordes delight is in Psa 89. 16. 147. 11. 2. 4. 9. them that feare him he that dwelleth in heauen shal laugh them to scorne the Lord shal haue them in derision Again Thou shalt bruise them with a rodde of yron He hath iustly shewed his wrath against Caine against the world destroyed by the flood and by other infinite Psal 32. 9. examples which ought to mooue vs to folow this exhortation I wil informe thee and teach thee in the way wherin thou shalt go and I wil guide thee with mine eye And least the riche and great men doe thinke that this doctrine doeth nothing perteine to them let them giue eare Be wise nowe therfore yee Kinges bee learned ye Iudges of the earth Serue the Lord in feare and reioyce in trembling Albeit I say that it is a thing true and sure that God delighteth in a man of vnderstanding yet we wil take this sentence for an Psal 2. 10. 11. instruction that Solomon giueth vnto the Kings of the earth and to their seruants officers Wherin first he sheweth that the affection of Kings Lords of the earth ought not to be set vpon vanitie and folly vpon pleasures pastimes vpon superfluities pomps vpon filthines and couetousnes and other worldly and carnal thinges as doe almost al Princes and earthly Lordes who thinke that al things are made for their pastime and that they ought to doe nothing els but to liue in pleasure and voluptuousnes to doe al thinges after their sensual appetite so drunken are they in their carnal sense but their heartes and mindes ought to bee giuen vnto the lawe of the Lorde For if they be not wise nor learned they can not delight in wise seruantes and learned officers as Solomon hath warned them Deut. 17. 1â— 19. heere saying The pleasure of a King is in a wise seruant and doeth shewe them that they ought to take example of Dauid Secondly he sheweth that a King ought not himself alone to gouern Psal 101. 2 and guide the people committed vnto him but ought to haue seruants which may serue and helpe him to set order in the pollicie after the counsel of Iethro and as did Iosaphat Thirdly that Kings and Princes ought not to gouerne after their fantasie but according Exo. 1â— â—â— 2. Cor. 1â— â— 6. 7. to the counsell of their learned and wise seruantes And then they shal shewe that they delight in them and esteeme and honour them Contrarily if they haue none other lawe but their wil and wil not yeelde vnto the counsel of wise and learned seruantes they doe plainely shewe that they doe not delight in wise seruants Nowe if kings must followe the counsel of such as are learned and wise in the ciuill gouernment by a greater reason they ought very diligently to beleeue the true and faithful Pastours of the Church which beare the word of the Lorde and to attempt nothing in the Ecclesiastical pollicie without the aduise and counsel of those which Deut. 17. 18 are appointed to feede the flocke of the Lorde This is wel shewed them when it is sayde that the king shal write out this law into a booke for himselfe by the Priestes of the Leuites For the Priestes lips should preserue knowledge as they should seeke the law at his mouth for he is the messenger of the Lord of hostes Fourthly that offices and administrations of kingdomes principalities and Lordeships Mala. 2. 7. ought to be committed vnto wise and learned men and not vnto suche as are ignorant Beholde this is it which is shewed to vs by the first parte of this present sentence vpon the which let vs note that delight is here taken for a louing and fauourable affection and a wise seruant for him which can so wel gouerne in the administration committed vnto him that his Lord reioyseth thereat and praiseth it and is not ashamed to commend the same Solomon doth so teach it vs when agaynst delight hee setteth wrath and against a wise seruant him that is lewde saying But his wrath shal bee towarde him that is lewde Let vs note sith that the lewde seruant or that hee worketh confusion is set against a wise or learned seruaunt we must vnderstand that he is a lewd seruant which is voyde of a right affection of sounde iudgement and despiseth wisedome and vnderstanding and careth not too labour in the charge and administration committed vnto him except he labour to set all in disorder and confusion and yet notwithstanding would be counted a good and faythful seruant The kingdomes principalities dominations Lordships haue but too many such seruaÌ„ts as experience techeth But we must not maruel thereat for if the kings Princes Lords of the earth doe disobey rebel be vnfaithful vnto their Soueraigne Lord king they doe wel deserue to haue such seruantes officers stewards or rather scatterers destroiers also suche men are coÌ„monly best welcoÌ„e receiued into the courts houses of great men because they can beare good face goe braue and gay flatter slaunder Wherin we may wel know that such administrations are disordered and haue yll successe for they which are the best welcome and receyued ought too bee reiected driuen away and rooted out if the Lordes did their duetie Solomon doeth wel shewe it vs when he saith heere that the lewde seruant shal be vnder the wrath of the king For when hee speaketh heereof wrath let vs not onely imagine some euil vse and custome some crooked looke or some blunt speech or sharpe threatninges But as the king ought to maynteine a wise seruant in dooing him good and preseruing him from euill so much as possiblie hee can Psa 101. 8. Rom. 13. 4. 1. Pet. 2. 14. Psa 101. 11. otherwise he should not delight in him eueÌ„ so the office of a king requireth such anger against a lewde seruant that hee shoulde make him to feele it in punishing him as the confusion and lewdnes that he hath done deserueth according to the
or likenesse for to represent God forasmuche as his eyes are in al places 4 A whole some tongue is as a tree of life but the frowardnesse thereof is the breaking of the minde Forasmuche as wee al desire life and chiefly that which lasteth longest and if wee bee gentle and merciful vnto our neighbours we desire their health and are very glad to bee the cause of the sauing of their life we delight therein Forasmuch as it is so I say we must not be negligent of that which is proper and meete therevnto but diligent to seeke it and hauing obteined it to keepe it and to practise it as it shal bee expedient The worldlings thinke that there needeth nothing but abundance of temporal wealth for to liue to bee at our ease to haue our delightes and pleasures of the fleshe to auoide sorrowe and Melancholie and to bee mery and therefore with al their desires and affections they giue themselues vnto gathering and seeking al the pastimes they can imagine but the life consisteth not heerein as hath been handeled The children of God must not stay at these worldly things and carnal for to liue but must seeke other meanes amongest the which is an wholesome tongue as Solomon doeth teache vs saying A wholesome tongue is as the tree of life There is health in the tongue when the hearte is not double and is not infected with lying deceit and other wickednesses but is indewed with simplicitie and vprightnesse and is filled with trueth and other vertues by the abundance whereof the mouth speaketh Then the tongue which is wholesome is as a tree of life For as the tree of life planted in the midst of the garden of Eden brought foorth fruite of the which if man had eaten hee had liued for euer euen so a wholesome tongue bringeth foorth 2. 9. Gene. 3. 22. the fruite of trueth the which quickeneth those which are partakers thereof For to be partakers thereof wee must drawe neere to the wise not with our bodies but by consent agrement The tongue of the wise is health The instruction of the wise is as the spring of Pro. 12. 18. 13. 14. life Wee must thus drawe neere to them and not to draw back for by them doeth Iesus communicate himselfe vnto vs whome wee must heare in whome onely we must beleeue and say to him with the Apostles Lorde to whome shal wee goe Thou hast the wordes of eternal life of the which al they are partakers which in faith and obedience receiue the Gospel by the mouth of those which preache Iohn 6. 68. it purely By them doth the tongue of the Lord sound foorth which hath said He that heareth you heareth me Behold the chief helth of the tongue and also the doctrine which proceedeth thereof is called wholesome doctrine and they which receiue it are sounde in faith by the which wee obteine life And therefore wee must all learne of this tongue to frame ours so doing wee shal bee by our tongues health a tree of life both to ourselues and to our neighbours Mat. 12. 37. Pro. 12. 6. 14 Pro. 4. 20. 21 22. 23. 24. Thou shalt bee iustified by thy wordes Let vs then drawe neere vnto an wholsome tongue and let vs hearken diligently thervnto as wee haue beene admonished If we worke after this sort it shal come to passe that as wee drawe neere truely vnto the wise euen so shal wee bee endued with wisedome the which is the tree of life to them which lay holde vpon it But if wee despise to haue an wholesome tongue there is no life in vs neither for vs nor for Pro. 3. 18. our neighbours but destruction Solomon doeth shewe it saying But the frowardnesse thereof is the breaking of the minde Therefore when we care not to speak wel and that we breake forth into the wicked and dissolute wordes wee loose our soules Thou shalt be condemned by thy wordes The foolishe in talke shal bee Mat. 12. 37. Pro. 10. 8. 12. 13. 13. 17. beaten The mouth of the foole is a present destruction The tongue of the froward shal be cut out The euil mā is snared by the wickednesse of his lippes A wicked messenger falleth into euil Also we destroy as many as doe heare vs so much as in vs lieth Euil wordes corrupt good manners Faire wordes and sweete sayings deceiue 1. Cor. 15. 33 Rom. 16. 18. the heartes of the simple Wee are heere then taught to bee attentiue to heare those which speake wel and honestly and also to accustome ourselues to vse our tongues as wee ought And because that the tongue should be guided after the disposition of the hearte wee haue neede to aske a cleane heart c. According to Gods promise Psa 15. 12. Eze. 36. 25. Psa 51. 17. I will powre vpon you cleane water and wash you cleane c. In this sort the Lorde wil open our lippes and our mouthes shal shewe foorth his praise 5 A foole despiseth his fathers instruction but he that regardeth correction is prudent We al naturally doe iudge that a childe ought to receiue the commandements of his father and to submit himselfe vnto his correction and chastening otherwise hee is counted a foole and without discretion And sith that our iudgement is such and that wee woulde not bee counted fooles and without discretion let vs heare our father who doeth teache vs exhort vs to receiue his corrections If wee wil doe this same as we ought we must neither behold the earth nor the worlde but forasmuch as we haue one onely father in heauen wee ought for to lift vp our inwarde eyes thither that is to say our heartes and mindes and to bee diligent too heare Mat. 23. ◠what it pleaseth him to commande vs for to obey him and patiently to beare the corrections that hee shal sende vs. Yet neuerthelesse we shold not ceasse to submit ourselues vnto mē which haue superioritie authoritie ouer vs which haue taken the charge to teach vs to guide and rule vs and haue power to chasten and correct vs otherwise we should be fooles as Solomon declareth saying A foole despiseth his fathers instruction For al such worthie men are our fathers and for such ought we to esteeme them as also the Scripture doeth attribute this name of father vnto them because it hath pleased God to impart his honour and his power and authoritie vnto them If then we wil not be disobedient vnto our father and be counted fooles let vs not refuse the instruction of those fathers that God hath appointed for vs in this world but let vs honour them and yeelde vnto them obedience after the degree wherein God hath placed them Let children honour father and mother then Let euery man be subiect vnto the higher powers Giue vnto Exo. 20. 12. Ephe. 6. 1. Rom. 13. 1. 1. Pet. 2. 13. Mat. 22. 21. Ephe. 6.
thinke speake nor doe any thing that shoulde displease him The which we shal do if wee feare him and trust in him folowing his commandements Hee delighteth not in the strength of an horse but the Lords delight is Psa 147. 1â— 11. 149. 4. in them which feare him with lowlines of minde For the Lord delighteth in his people and helpeth the meekeharted Let vs then proceed after this sort trusting in the Lorde that wee may protest Lord I lift vp my soule vnto thee in thee my God doe I trust Thus doing our wayes shal please the Lorde and so much as shal bee expedient Psal 25. 1. 2. he wil quiet our enemies as he hath done Laban towardes Iacob and Esau towards Iacob Pharao towards Moyses Saule towards Dauid euen as we may see by the holy histories Let vs then walke in humblenesse of minde fearing our God depending vppon him and giuing ourselues to obey him then may we say The Lorde is my light and my saluation whom then shall I feare the Lorde is Psa 27. 1. 118. 6. the strength of my life of whome then shal I be afrayde The Lord is on my side therefore I will not feare what man can doe vnto me We must thus thinke speake and woorke with patience Cast not away your trust the which hath great recompence of reward Truely Heb. 10. 35. â—6 ye haue neede of patience that after hauing done the wil of God you may obtaine the promise 8 Better is a little with quietnes then great reuenewes without equitie Solomon willing to leade vs to sobrietie contentation softenes and goodnes to reuerence and obedience towardes God vntoo peace vnitie and amitie towardes our neighbours doeth set before vs that Better is a little with quietnes c. Wherin he agreeth wel with twoo former sentences But what care soeuer hee hath to Pro. 15. 16. 17. teach vs wel and to shew vs how we shal make our profit of the riches that God giueth vs. Neuertheles those which thinke and say that we must turne our backe vnto God for to become rich as doe the couetous vsurers they which occupie with wicked trades do pille extort theeues robbers al kind of people which haue their hearts so much in the world that they feare the earth shal faile wil mocke at his doctriue euen so will the gluttons and drunkardes which haue vnsatiable bellies and al they which knowe not the prouidence of God and stay not themselues therevpon but thinke that fortune which is nothing doeth rule and that riches doe happen to those whom fortune fauoureth or which taketh care and haue cunning to get them Al such kinde of people wil mock at this doctrine as the Pharisees which were couetous did mocke our Sauiour Iesus Christ when he sayd Make you freendes with the riches of iniquitie Luk. 16. 14. 9. But what contempt and mockage soeuer they vse the former sentences cease not to be true we haue not only Solomon which giueth witnes hereof but before him Dauid also A smal thinge that the righteous hath is better then great riches of the vngodly And Psa 37. 16. also experience hath shewed it and doeth still shewe it Abraham being the land of Canaan as a stranger was not after outwarde appearance to be compared in worldly wealth with the Kings Princes of the earth but the people that he had in respect of them was better theÌ„ their great abundance was for with this that he was coÌ„tented had enough possessed in a sounde conscience without doing wrong to any man that which hee had hee had obteined the great heaueÌ„ly riches which he looked for CoÌ„trarily the great men Heb. 11. 10. of the earth aspiring continually vnto greater riches hauing neither contentation nor enough but hauing committed much wrong and violence being at continual strife in the ende perished most miserably Sodome is a feareful example thereof Moyses did so vnderstande Gene. 18. 20. 19. 24. Eze. 16. 49. Heb. 11. 24. 1. Kinges 17. 10. Luk. 12. 16. it when hee denied to bee the Sonne of Pharaos daughter Elie and the widowe which nourished him did prooue it true For the reprouing and condemning of wicked riches we may bring examples out of Saint Luke And for the time present we may see if wee haue eies that the poore which are contented with a little liue more at their ease then they which aspire vnto greater riches I say expresly the poore which are contented for the poore worldlings and carnal minded men which thinke they serue for nothing but to get are in a most miserable state because that first of al they are neuer contented but doe murmure and grudge euen against God who seeketh to kil them as they holde in their fantasie and minde as by impatience they dare spue out Secondly they liue in an euil conscience for being discontented with their pouertie they perswade themselues that riches are common and that they may take them where they finde them and indeede where they are not seene they pille poule and steale whatsoeuer they can meete withall Thirdly as they are in paines torments in this world euen so after this life they shal remaine for euer for they haue bin iniurious both to God to their neighbors in that they haue not bin conteÌ„ted with the things which God hath giuen them though they were smal but murmured waited not vpoÌ„ his prouideÌ„ce in this that they haue rauished the goods of their neighbours against the commandement of God Thou shalt not steale against loue Let vs theÌ„ looke to folow our Lord Take heed be ware of couetousnes lay Luke 12. 15. Math. 6. 19. not vp your treasures on earth but make you treasures in heauen And Saint Paul agreeth herewith teaching vs to help the necessitie 2. Cor. 8. 7. 9. 6. Heb. 13. 5. of the poore The Apostle likewise saith Let your conuersation bee without couetousnes c. Thus doing wee shal possesse our goods in righteousnes the which as concerning our present purpose consisteth in this that we put our trust in the prouideÌ„ce of God that we be good faithful stewards of the riches that he hath committed vnto vs. In this maner when wee shal haue but a little after the feeling of the fleshe it shalbetter profite then if wee did otherwise possesse great wealth For they that are riche without righteousnes and equitie shal perishe with their goods When Solomon speaketh thus Hee condemneth not absolutely great reuenews Mar. 10. 22. 23. but those which are wickedly gotten possessed which consisteth touching the present matter in distrust of the prouidence of God in vnsatiable couetousnesse and in contempt of the poore 1. Timo. 6. 9. 9 The heart of man purposeth his way but the Lord doeth direct his steppes As we beleeue that God hath created the heauen and the
they do not only close shut their eyes and that they do not only moue their lippes but that they haue as it were an innumerable wayes of doing by the which they faine for to hurt openly The Deuil is a subtil Doctor and as he hath diuers knackes in his budget euen so doth he teache them vnto his disciples for to make thē maisters of art Among the which they are not the worst which seeke our goods and take away our good name and hurt our bodies but they are the worst which lye in waite to destroy our soules 31 Age is a crowne of glory when it is founde in the way of righteousnesse Albeit that men naturally desire to liue long in a flourishing state of meane age and to continew stil in the same power strength as we may know by old men who lament their youth past gladly woulde that the youth had tenne or twentie of their yeeres and haue no pleasure to thinke nor to heare speaking that they are old except it be that for their age they thinke that they shal obteine some office aboue and before the youth yet for al this there is none but doeth desire to attaine vnto a very olde age the which desire is not to bee blamed so that it is not for feare of death nor for doubt of what shalbecome of vs after this life as doe the infidels and faithlesse but let our desire beholde the promise that GOD Deut. 4. 4◠5. 33. 30. 16. hath made vnto them which shal obey his woorde to witte of prolonging their daies vpon earth Likewise when a man hath liued past seuentie or foure score yeeres hee boasteth often of his olde age and doeth reioyce therein and hee looketh that some shoulde reuerence him as a thing very honourable euen as at al times and amongst al peoples it hath beene except towardes wanton and shamelesse youths For it is a natural and very reasonable thing that folkes shoulde honour their elders and also God doeth commande Leui. 19. 32. it Nowe wel to obey this commandement the youthes must behaue themselues towardes their elders as children ought to behaue themselues towardes their fathers and mothers and chiefly to folowe their counsel so farre as they labour to leade vs according as GOD teacheth them by his worde otherwise age is no crowne of honour euen as Solomon doeth signifie when hee addeth When it is founde in the way of righteousnesse It is not age then which maketh the olde man to bee crowned with glorie as they which were destroied by the flood haue wel shewed and they of Sodome and Gomor and other olde doaters filled with foolishnesse ignorance and iniquitie but it is wisedome which maketh the crowne glorious Therefore if wee wil bee honorably crowned for our age let vs not aske to bee praised for our great age but let vs folowe that rightly which God requireth of vs euery one of vs according to the state wherein God hath called vs. Thus doing though wee bee no old men yet shal we haue age which shal bee a crowne of glory vnto vs. The scripture also speaking of the Elders hath not respect to the age but to their duetie office neither is it required that a man shoulde be olde in yeeres for to beare office but in manners And forasmuch as the aged ought to be of more experience and more wise that rightly they may gouerne others therefore for this they which beare office either in the common wealth or in the Church are called Elders and although they bee young yet if they behaue themselues as they ought they haue age which is to them a crowne of glorie Thus age doeth not make men honourable and glorious but righteousnesse 32 He that is slow to anger is better then the mighty man and he that ruleth his owne minde is better then he that winneth a Citie The mighty or rather the hastie furious are esteemed very excellent winne great fame in the world as we see also the holy scripture doth giue vs examples thereof At this time were the giants Gene. 6. 4. 10. 8. 91. dwelling on earth Those were the mighty ones which in al ages haue bin men of fame Nemrod became mightie on earth c. And as such mightie men are esteemed euen so do they also make account of themselues thinke they do profit that they are not cowards but haue a couragious heart because they suffer none to deuour them but can soone deuoure others Notwithstanding they which proceed with al gentlenes humanitie lenitie modestie clemencie which suffer with al patience that rather other should do them iniurie wrong violence then to hurt any person are coūted dizzards cowards nothing worth vnworthy once to talke with men of honestie worthy to be despised reiected of al honest men which wil suffer at no mans hand any molestation This is the iudgemēt of the world that is to say of al those which are not made newe creatures by the regeneration and sanctification of the holy Ghost But they which are lightened sanctified regenerated doe iudge otherwise pronounce with Solomon he that is slow to anger is better then the mighty Here Solomon doth first set and preferre the slowe to anger before him that is mightie not for to condēne the strong mighty except that through their force they take leaue to do iniurie outrage to their neighbors without cause the which cannot be done without anger hatred wrath furie And it is in this only point that the mightie ought to bee condemned for strength is the gift of God wherwith diuers of the elect children of God haue bin indued haue vsed the same in anger wrath against the enemies of God his people as Moses Iosua and other gouernours of the people of Israel as al the iudges mighty rulers ought to vse against thē which do euil We wil then with Solomon preferre the slow to anger before him that is mightie because that he is of great wisdom whereby he can temperate his passions and patiently beare the iniuries outrages that are done to him as he knoweth to be expedient the which is no smal vertue seing that Exo. 34. 6. Psa 103. ◠Esa 55. 7. Rom. 2. 4. in the same he is a folower of his God of whome the scripture witnesseth that hee is a God of pitie of clemencie and slow to wrath c. And as it is not for want of might that God is thus patient as hee can and coulde wel shewe taking vengeance of his enemies in conuenient time euen so God doeth not take force for him that is slowe to wrath but that hee may ouercome his enemies when the time is come whereas the mightie for his arrogancie is often depriued of his enterprises and his violence lighteth vpon himselfe by the iust punishement of God Loe this is the first
when they folow the way of their fathers for their fathers faults iniquities are laid to their charge by the Prophets saying they are like their fathers The Scripture is ful of suche reproches And if the children haue had good fathers and that they be wicked their fathers also are not honoured by thē Iohn the 8 Chapter 37. verse 7 High talke becommeth not a foole much lesse a lying talk a Prince There is none so foolishe in the worlde but persuadeth himselfe that when hee speaketh none could speake any thing better and the most foolishe doe thinke they speake goldenly after a kind of speaking and yet they neither saye neither can or they wil not speake any thing woorth nor wherein they which are truely wise may be delighted therewith Solomon doeth signifie this same saying High talke or the lippe of excellencie c. The foole can not haue the lippe of excellencie and therefore let vs vnderstande that Solomon doeth not speake of that which the foole hath but of that which he thinketh to haue or that would that other should giue it him Now forasmuch as there is no word of excellēcie but the pure trueth it foloweth therefore that by the lippe of excellencie Solomon vnderstandeth the mouth which speaketh agreeably accordingly vnto the worde of God Hee shewerh this same when against the lip of excellencie hee setteth a lying lippe or lying talke saying Much lesse c. For the contrarie of lying is trueth Herein hee sheweth that the foole hath nothing more proper to him then lying and that hee is so filled therewith that trueth cannot agree with him neither can hee delight in it but doeth hate it For the foolishe whereof Solomon speaketh are the children of the Deuil Iohn 8. 44. who is the father of lying They are like vnto him of whome Dauid speaketh in his 52. Psalme and 4. verse Hee sheweth also vnto kings and Princes of the earth that they ought not to be fooles to speake leasing in peruerting of iudgement in making wicked lawes and pronounce vnrighteous sentences against the trueth right and equitie for seeing that they doe not exercise the iudgement of men but of God and that the scripture calleth them Gods God is truth therefore they ought to vnderstande that it is more vndecent for 2. Chro. 10. 6 Psal 82. 16. them to pronounce and to doe any false matter then it is for the foolishe and wicked to counterfaite honest and wise men Notwithstanding if the worlde bee replenished with those which sit in the thrones of Kings and iudicial seates which commit either indeed or in woorde greate falsnesse in such wise that wee may almost Psal 82. 2. Esay 1. 23. Iere. 5. 26. Za. 7. 9. complaine of al superiours and gouernours and say to them howe long wil yee giue wrong iudgement and accept the persons of the vngodly And so there are but a fewe which are worthy of such seates but rather to bee placed in the order of fooles Wherefore they ought to looke for an horrible and feareful vengeance If they Psa 2. 4. 5. Esay 1. 24. Deut. 17. 18 Psal 2. 10. which haue any knowledge of God wil auoide it let them dayly growe and goe forewarde in the same knowledge by the continual studie of the diuine doctrine 8 A reward is as a stone pleasant in the eyes of them that haue it it prospereth whither soeuer it turneth Wee doe naturally iudge that it is a foule and wicked thing for magistrates superiours of the earth which haue the administration of iustice to loue gifts rewards and to take them and euen they also which receiue them coulde wel condemne others which shoulde doe as they doe but couetousnesse hath corrupted and doeth so corrupt the nature and blinde the wits and peruerte iudgement in such wise that men delight to forget natural honestie and finde nothing more faire nor more delectable then to enriche themselues by the cost of other they loue wel to receiue and take that which doeth cost them nothing but onely to doe them pleasure which haue rewarded them for to doe wrong and iniurie vnto other Solomon doeth discouer this corruption and wickednes saying A rewarde c. Hee doeth first compare the giftes and rewards that are giuen vnto iudges vnto precious stones the which wee gladly beholde because wee esteeme them and find them faire and thus he expresseth the greate affection that the wicked iudges haue to take rewards and giftes Wherein let vs note that hee saieth not what they ought to doe but he toucheth the great actiuitie wicked couetousnesse of the iudges of the earth which are very glad and ioyful that men wil blinde their vnderstanding by force of giftes and rewards And thus hee sheweth that the worldly and carnal wisedome which wee commonly desire to bee in iudges and gouernours of countries for oftentimes for the gouernement of the pollicie and iustice we ordeine worldly wise men doeth holde vs backe to forget natural honestie and to bee fouly corrupted Wherefore wee ought to knowe that the rulers of the earth haue neede of another wisedome the which is mentioned before in the Pro. 3. 13. 8. 14. Exo. 18. 21. 1. Sam. 12. 3. 2. Chro. 19. 5. Exo. 23. 8. Leui. 19. 15. Deut. 1. 16. 16. 18. Esay 1. 21. 5. 23. Iere. 5. 26. Eze. 22. 27. Miche 3. 9. Sopho. 3. 3. 8. chapter and 14. verse Iethro the father in lawe of Moyses did knowe that this wisedome was fit and meete for iudges and therefore hee saide vnto Moyses Do thou seeke out amongst al the people men of courage fearing God men dealing truely hating couetousnesse and appoint such ouer them to bee rulers ouer thousands c. Samuel was indued with this wisedome Iosua requireth the like of iudges These twoo personages and such like had respect vnto the lawe of the Lorde And because that GOD hath giuen this lesson vnto iudges the Prophetes doe crye out sharply against those which doe the contrary calling them theeues and murtherers Secondly when hee saieth Whither soeuer hee turneth c. Hee compareth the giftes and rewardes vnto men to whome al things come as they woulde and wish of what side soeuer they turne them they obteine whatsoeuer they desire Wherein hee sheweth that they which take rewardes doe neither regarde right nor equitie but peruert iudgement and folowe the ende for the which they haue receiued the rewardes And as it is not lawful to take rewardes for iudgement so also ought no man to giue them howe good right soeuer they be assured to haue For in thus doing they shoulde bee an instrument of Satan for to accustome the Iudges vnto theft and polling and they were farre better to loose their cause howe good soeuer their matter bee then to induce the Iudges by giftes to giue sentence forsomuche as in vs lieth we make them to breake the lawe of God and to forget honestie and
perfect for the remission of their sinnes whereat they were sore agreeued and displeased And then when hee gaue the tenne commandementes hee ordeined sacrifices which is a good argument that they were acceptable too him as is seene in Leuiticus I haue spoken specially of the faithful which are neither hypocrites nor ambitious nor theeues nor murderers For although the faithlesse full of al iniquitie violence extortion did offer oblations and sacrifice which had great apparance of holynesse and religion and that they shewed by Ceremonies that they had a meruellous great zeale to the seruice of GOD neuerthelesse their sacrifices pleased not the Lorde but rather prouoked him to wrath and anger and he despised them as thinges abhominable but hee willeth that the wicked shoulde turne from his euil wayes refraining to doe iniurie and violence and giuing himself to al right and equitie in restoring to euery man that which belongeth vnto him helping the oppressed and afflicted Psa 40. 7. 50. 7. and deliuering them from the handes of those which doe them wrong which thing apperteineth principallly to kinges and superiours of the earth but it is meete also that euery one apply himselfe therein as much as is possible And so his workes shal be agreeable to the Lorde more then al the oblations of beastes or fruites of the earth Solomon pronounceth it thus in briefe saying To doe iustice and iudgement c. Hee sheweth vs in one worde that which wee haue principally to doe to the ende wee studie not on thinges which haue a faire apparance outwardly and bring no profite aide nor succour to the poore afflicted Also he reproueth in briefe the kinges and gouernours of the earth which are hypocrites as were the Scribes and Pharisees which are oppressours Hee reprehendeth likewise all hypocrites which loue to bee seene and praised and in the meane while haue no care of their Mat. 22. 23. 25. Esa 1. 10. 23 neighbours as are in the Papacie the eaters of the crucifixe as also are they which come to sermons of the worde and communicate the Sacraments and yet sticke not to bee replenished with fraudes deceites in humanitie and crueltie Wherefore let vs not thinke that Solomon reproueth sacrifices vnder the which he comprehendeth al the works commauded in the first table but onely the abuse committed therein neither is he contente that one doe iustice and iudgement for one ought principally to mainteine the honour and glory of God and to obserue true religion which is commanded vs in the first table But by the workes of the seconde Table the obseruation of al the lawe is set downe for if wee abstaine to doe iniury to our neighbours if in asmuch as in vs lyeth we doe succour them which are oppressed and deliuer them if finally wee imploy ourselues to doe the workes of charitie we giue signification of the feare of God by the which the fruites of iustice iudgement charitie are brought forth And therfore although one cānot loue god vnles hee loue his neighbour notwithstanding this is not to say that the loue of God proceedeth of the loue of his neighbour But if wee loue God truely it is necessarie that we loue our neighbour As also wee haue the commaundement of him That hee that loueth God loueth also his neighbour It is true that if we loue our neighbour we giue a signe that wee loue God for the loue that we 1. Ioh. 4. 20. 21. Rom. 13. 10. beare towardes our neighbour is the fruite which bringeth foorth the loue which wee haue to God warde And so when Saint Paule saieth That hee which loueth his neighbour hath fulfilled the lawe hee exempteth vs not from the workes of the first Table for his intent was to speake in this point of the duetie which the lawe commandeth vs to doe to our neighbours whereto wee woulde not applye ourselues if wee did not loue them but louing them truely we doe to them al duetie And meane while it is true that the lawe is accomplished by charitie towardes our neighbours the which proceedeth not but of the loue that wee haue to God and therof yeeldeth testimonie as the effect doeth of the cause 4 An high looke and a proude heart which is the lanterne of the wicked is sinne When the wicked allowe of themselues in their owne hearts and that they think they are somewhat more excellent then others they cannot guide themselues but they must giue some outwarde signe of this pride and arrogancie and persuade themselues that in so doing they doe wel and by this meanes keepe their credit and come to the ende of their attemptes gallantly but in suche sorte of dealing they abstaine not to do iniurie and violence to their neighbours against whome they lift vp themselues fiercely and take ioy and delight therein And so there is great wickednesse in their proceedings estate and ioye Solomon sheweth it by this worde sinne when he saith An high looke and a proude heart c. Wherein we haue to note first of al That an high looke as al other brauities and pompes of the bodie is a signe and token of the pride which is in the heart And therefore one calleth it pride and it is sinne as it is iudged naturally to bee without the scriptures for men wil say Beholde a great pride to wit when one seeth any to bee very glorious and beare his head on high or vse any other gesture contrarie to humilitie and lowlinesse And they wil say hee hath a stoute and loftie heart Therefore with nature the Scripture imputeth this to pride and blameth and condemneth it and threateneth to destroy it as hath beene seene to happen to some who haue bene destroyed for their pride which they shewed by outwarde gesture And because wee wil not be so beaten downe by the wrath of the Lorde it be hooueth vs to humble ourselues as wel in our hearts as in our gesture and dooinges so that wee may protest Lorde I Esa 2. 11. 3. 15. 5. 14 Dan. 4. 26. 5. 22. Psa 131. 1. am not high minded I haue no proude lookes c. Thus dooing humilitie shal be deemed a vertue in vs and we shal be exalted of our God Note secondly that the pride which is betokened by high lookes and a proude heart is called the Lanterne of the wicked because they guide themselues by the same and therein place their ioy and pleasure for they think they should not doe their businesse halfe wel if they shoulde not seeke by pride to extoll themselues aboue others Note we thirdly that of the proude heart proceedeth the high looke with al the other fruites of pride which are in great number which we ought to take to be comprehended heere vnder one kinde Let vs note finally that seeing the lampe of the wicked is imputed as sinne to them they make of vice vertue so contrarie Esa 3. 20. 5 The thoughts of the
enuiron the citie with good walles it is open to the enimie easily destroyed for the enimies which craue but the ruine of the same enter in as they wil and pul it and sack it at their pleasure and so the citie is dispatched for lacke of walles which is a miserable thing Solomō compareth to such a citie the man that refraineth not his appetite and so approoueth him very miserable And therefore that we may knowe how to eschewe such miserable destruction wee ought to vnderstande what it is that wee haue to doe to refraine our owne appetite and to be able to attaine to the same wee haue to note that the appetite is taken diuersly in the Scripture First for the inwarde part of man in the which are resident vnderstanding thoughtes affections willes determinations and counsels And because this part is corrupted by sinne it is mooued sooner to euil then to good wherefore it hath neede to bee restrained otherwise it bringeth foorth the destruction of the man Solomon hath shewed vs this Contrariwise if the appetite be refrained Pro. 16. 18. 19. 32. Mat. 12. 35. 36. 37. the man is preserued as Solomon sheweth also Secondly it is takē for the spirit that is the blowing or breathing of the mouth the which followeth the inwarde disposition for of the abundance of the hearte the mouth speaketh if the breath bee good good commeth to the man but if it be euil there followeth destruction Let vs vnderstande therefore that it is very necessary for vs to refraine both our inwarde and outwarde spirite or appetite As also Saint Iames admonisheth vs to do Iam. 1. 19. 20. The xxvi Chapter 1 AS the snowe in the Sommer and as the raine in the Haruest are not meete So is honour vnseemely for a foole AS there are seasons wherein snowe and raine are profitable as proofe sheweth it so there are persons who are fit to bee exalted in honour because they can wel vse the same as doe the vertuous fearing God prudent sage discrete careful and diligent to doe their duetie in all vprightnesse and integritie without any lifting vp of their heartes or rising vp aboue others to despise them molest them or oppresse thē Honour was very seem ely for Abraham Moses Dauid Ezechias Iosias Daniel and other holy personages Contrariwise there are seasons wherein snowe doeth great hurt as when it commeth is Sommer when al the thinges of the earth haue neede of heate for to growe and to waxe ripe the snowe that falleth letteth them to prosper for it cloieth the earth the thinges that she beareth Likewise the rayne which commeth in haruest rotteth the corne grasse which are cut downe lying yet on the fielde Nowe if wee feare the snowe in sommer and the rayne in haruest it behooueth vs greatly to feare lest fooles be placed in honour and glorie For as Solomon saieth Honour is no more seemely for a foole then snow in the sommer and rayne in the haruest If fooles be placed in honour they cloye the earth for as much as in them lieth they take the courage from them which otherwise would giue themselues to wel doing They freese the goods for they hate them which seeke to prosper and increase they rotte the grasse and corne for as much as they can they corrupt and destroy al good order and good pollicie and set and shew foorth slaunders dissolutions wantonnesse wickednesse infamie filthinesse villanie and abhomination as the wicked Kings and gouernours and the false Prophetes haue done And also nowe a dayes the Emperours and Kinges the Pope his Adherentes doe which tende onely to destruction Here we haue to note first of al that Kinges and al they which are in any preheminence or which haue any honourable gouernment ought to be careful to refraine from al follie and wickednesse and to giue themselues to prudence and sapience and to doe their diligence to abase and bring downe yea to roote out the foolish which are so vnprofitable and hurtful that if they be exalted and once crept into credite and authoritie they serue but as snow doeth in sommer and Leuit. 26. Deut. 28. rayne in haruest Secondly as snow and rayne which commeth not in season are the scourges of God and his curses euen so let vs vnderstand that God is angrie against vs that he chastizeth vs when Esa 3. 2. 29. 14. Osee 13. 11. we haue fooles for rulers and gouernours as also hee giueth it vs to vnderstande by his Prophetes Thirdly that the worlde asketh but her owne ruine and destruction For as we see commonly men seeke not to haue wise men to rule and gouerne them but rather giue the authoritie thereof to fooles 2 As the Sparowe by flying and the Swallowe by flying escape so the curse that is causelesse shal not come Men set nettes and prepare snares for birdes who haue not deserued it and it comes to passe often times that they loose both their time and their labour and the birdes haue no harme but saue themselues and scape away by flying and flye away and so the bird-catchers obtaine not alwayes that which they desire but are often frustrate of their intentes Likewise mouthes that are ful of curses striue to hurt the innocent without cause who neuer offended thē but the goodnesse of God which is verie succourable serueth for feete and winges to them whom we curse wrongfully and without cause Insomuch that the curses which one casteth out against them neuer touch them for God turneth it away Solomon teacheth vs this saying As the Sparowe by flying and the Swalowe by flying escape c. Dauid had no euil through Goliah his curse nor for the malediction of Semei Also the children of God feele no euil for 1. Sam. 17. 43. 2. Sam. 16. 5. Mat. 5. 11. 44. the curse of the wicked as Iesus Christ sheweth vs wel but their curses returne rather vnto themselues and they beare the paine thereof by the iust iudgement of God as Goliah wel prooued it for Dauid cut off his head with his owne weapon Semei also prooued it And in many places God hath threatned malediction and punishment to them which curse without cause Those therefore 1. King 2. 42 Gen. 12. 3. 27. 29. Exo. 21. 17. Leuit. 20. 9 Pro. 20. 20. Psal 109. 17 2. King 19. 6 which at randon and without iust occasion curse their neighbours curse themselues and hurt not them awhit whome they curse neuerthelesse they force not of it wherefore they well deserued punishment And thus while we are taught not to feare their curses as the Prophete Esai admonisheth King Ezechias and his folkes And note wee that it is not saide in general that the curse shall not happen But the vnreasonable curse or the curse without cause for if one curse vs iustly it is to be feared that wee shal feele the hurt of it yea by the iust vengeance of God which wil
That he doth al things and blameth the foole which hireth folkes to doe his businesse It may seeme at first view that Solomō reputeth thē fooles that haue hired seruantes vnder them to doe their woorke in the house or in the towne or in the fielde and herein hee should blame the good antient Fathers and good Kinges which haue had a multitude of persons in their wages and himselfe also for hee had no smal company to serue him as the holie historie reciteth But Solomons intent was not suche For also it is lawful yea necessarie that they Eccle. 5. 10 Exod. 18. which haue much to do set many about it to helpe and aide them For what force vertue or sufficiencie soeuer they haue they cannot perfourme al. And chiefly when a man hath store of goods he vseth deedes of charitie when hee hyreth poore folkes to let them gaine their bread paieth them their wages faithfully It behooueth also as there where are many goods are many eaters so there where are many things to doe must be many workers as Iethro sheweth it to Moses Solomons intent therefore is to praise them which are so growne and augmented in vertue that feeling their ablenes they wil not be idle but rather of free courage employ themselues to do al things which are for their calling and duetie and so they put the talents of the Lorde to profite And contrariwise his meaning is to blame the foolish naughtipackes which despise al vertue also are void therof and therfore they neither can nor wil apply themselues to their worke but rather hire folks for wages not regarding if they be sufficient or if they haue courage to do wel As Solomō marketh it when he saith That the foole giueth wages to the transgressors That is to them which passe ouer or aboue that which is their duetie despising it and rather giuing themselues to doe the contrarie And heerein is accomplished the common prouerbe Like maister like man Vnderstande wee therefore that it behooueth vs to increase daily in vertue to the end we may need no Vicar Suffragan nor Liefetenant but that hauing negligence sloath in disdaine despising al ease delight and pleasure of carnal rest wee may giue ourselues carefully to doe our duetie yea when for the same wee must endure afflictions and calamities iniuries and wronges reproche and ignomie Let vs folowe Moyses who carefully and faythfully did his duetie what difficulties soeuer came as one may see it in the scriptures Now although such care appertain chiefly to greatmē of the earth as likewise the first worde of this sentence signifieth it the which we haue expounded mightie and one may terme it Maister Lorde Num. 12. 7 Hebr. 3. 2. 5. 11. 24. excellent and vertuous and that it apperteineth also to al thē which haue any gouernment or superintendance for they ought aboue al men to acknowledge the honour wherein God hath placed them and not to be vnthankful for the same as Kinges and Princes of the earth which are falne a sleepe in their owne delightes drunk with worldly pleasures pleasing themselues in their owne loftines and meanewhile make no account to doe their duetie but hyre men for wages yea negligent men who most commonly ouerturne right And although the Pope and his great Minions Cardinalls and Bishoppes bee not so exalted by God but rather by the Deuil whome they serue and doe homage too yet neuerthelesse because they vaunt themselues to be Vicars of Iesus Christ and successors of the Apostles which were men sufficient enough to doe their office and applied it for this cause we wil put them in the ranke and number of fooles which do nothing but haue their Vicars suffragans the which they hyre for benefices take no care if they be honestmē or no for why they wil haue thē no better thā thēselues and if they were honestmen they would not be serued with suche but rather would burn them Although I say that greatmen aboue al others ought to be careful to do their duetie themselues yet neuerthelesse it is meete that al they that are called to the knowledge of the trueth make profession to be Christians be careful to imploy themselues faithfully to do al things which are for their estate duetie and office as wee are wel taught the same in the similitude of talents Meanewhile let vs take heede of such pride and presumption Mat. 24. 25. 2. Cor. 3. 5 Phil. 2. 13. not to esteeme ourselues so mightie that of ourselues we may fulfil that which is our duetie seeing wee are not able enough to think any thing of ourselues as of ourselues but our ablenesse and might is from God It is also he which woorketh in vs both the wil and the effect according to his good pleasure Also when Solomon saieth That the mightie man doeth c. Hee wil not establishe free wil but that wee should giue ourselues to worke without trusting to our neighbours For God appointeth vs not making vs vertuous and able to liue without doing any thing passing away the time pleasantly but that we labour al our time 11 The foole which beginneth his follie afreshe is lyke a Dogge returning to his owne vomit By the corruption and wickednesse of our nature wee are despoiled of the true knowledge of God without the which we haue neither religion nor reuerence nor feare of him so that wee are depriued of al wisedome and are fooles without sense reason and vnderstanding And there is none but of himselfe is suche a one what worldly wisedome soeuer he haue for al the imagination of the thoughtes of the heart of man are onely euil at al times and Gen. 6. 5. 8. 21. Psal 14. 1. 2. 3. the conceiuing of the heart of man is wicked from his youth vp And therefore Dauid maketh great complaintes thereof and so of ourselues we are ignorant blinde wicked and naughtie and can not bee otherwise vntil suche time as God lighten and regenerate vs giuing vs true intelligence of his worde and reforming our heartes to the ende wee may liue after the same for this word is our vnderstanding and wisedome and therefore we ought to receiue it and imprint it in our heartes to the ende it may make vs vomit al the follie of our natural corruption and that we may bee wel purged from our filthinesse and infections and that we vomit it in suche sorte that wee neuer returne theretoo againe but that we haue it in horrour and disdaine and that wee flye it as poyson and feare it as a mortal pestilence otherwise our later condition woulde be farre woorse then the former and we should giue Satan a more easie accesse then he had afore Solomon marketh vs out Mat. 12. 43. 2. Pet. 2. 20 the corruption and returne to the same when he saieth The foole which beginneth his follie afreshe And after hee noteth the miserable condition saying
doe runne away from vs as doeth water yet shal wee not remoue For they that trust in the Lord are as mount Sion which cānot Psal 125. 1. be remoued but standeth fast for euer Contrarily if forsaking our God we put our trust in men we shal be frustrate and voide of our hope and shal be accursed Albeit then that God hath created set vs in this worlde for to serue one another yet for to haue a sure Iere. 17. 5. Psal 129. 1. helpe we should looke to the Lord as Dauid teacheth vs. 20 The graue and destruction can neuer be ful so the eyes of man can neuer be satisfied At the beginning man was created after the ymage of God after the which he was exempted from death and destruction into the Gene. 1. 27. 2. Pet. 2. 4. Iude. 6. which the Angels fel to wit those that sinned Now the Deuil seeing himself thus depriued of glorie and felicitie and to bee damned for euer did enuie the glory blessed estate wherin mā was placed therfore from the beginning he hath made his batteries that he might throw man headlōg into the same damnatiō Now man hath Gene. 3. not resisted the assaultes of the Deuil but hath easily yelded vnto him by his rebellion disobediēce hath put out this ymage introducing sinne into the world and by sinne death And as the Deuill Rom. 5. 12. Iohn 8. 44. 1. Peter 5. 8. Ephe. 6. 10. Mat. 12. 43. Iohn 8. 44. from the beginning hath beene a lyer and murtherer euen so doeth hee not cease to pursue his worke S. Paule doeth wel signifie the same And thus the Deuil is neuer filled nor satisfied with the damnation of mankinde as also Iesus Christ our Lorde doeth signifie it wel And forasmuch as by the continual enuie of the Deuill and by the sinne of man who hath consented to the Deuil al humaine creatures tende to death and goe to the graue and that in mans iudgement and outwarde experience the sepulcher or graue corrupteth and bringeth al the body which it receiueth to nothing and neuer refuseth any nor neuer yeeldeth any backe againe but consumeth them without any remedie as the worldlinges and carnall men esteeme and as it is seene before our eyes and by experience in al worldes for this cause that which is proper to the Diuel is attributed vnto the graue and is called destruction that neuer can bee ful For when Solomon hauing named the graue setteth afterwards destruction this is by Repetition or expositiō For it is as if he said the graue which consumeth and swalloweth what soeuer is giuen too it is neuer wearie of receiuing corrupting al that is brought vnto it Nowe that which Solomon pronounceth in this place is seene by experience to the eye and therfore Solomon tendeth not to teache vs the nature of the graue the which is knowne but rather he wil set before vs our miserie and partly shewe vs the fruites of our sinnes which are death and destruction For if there had beene no sinne we had had no neede of graue and without sinne there had bin no temporal nor eternal death but because of sinne Iohn 11. 25. 26 we must dye and be buried Notwithstanding if we dye in the feare of the Lord being assured that he is our resurrection our life the graue shal not be our destruction but as a rest wherein our bodies doe sleepe looking for the blessed resurrection and our death is a ready passage from death to life Contrarily to the vnfaythful the graue and temporal death are their entrance vnto eternal destruction For albeit that at the last they shal rise againe yet shal it not bee to liue but to be tormented in paines euerlasting the which is a very sharpe hard death which neuer shal haue end Solomon thē Dan. 12. 2. Ioha 5. 29. doth rebuke mē for their vnsatiablenes cōparing their greedy desires vnto the graue and destruction as he doth shewe when he addeth So the eyes of man can neuer be satisfied Wherin we haue to note that hee speaketh of the man that is left in his natural corruption who suffereth himselfe to be transported by his euil concupiscences and disordinate affections For they that are regenerate and made newe creatures by the holy Ghost are satisfied and craue nothing further but onely that the good wil of God should be done and fulfilled And for to conserue this satisfying wel they fight labouring for to destroy and kil the relikes of sin which are stil in their fleshe the which because of the same relikes lusteth against the spirite And so Solomon speaketh not of the eyes of the children of God but of the euil affections of the children of Adam which also Gal. 5. 17. are the children of the Deuil And as the Deuil is not filled nor satisfied to see to pursue the decaie and destruction of men euen so his children haue neuer satisfied enough their affections but doe daily growe as we prooue it by experience in many as in the ambitious couetous vsurers Solomon calleth such affections eyes and not without cause for whatsoeuer is set before mans eye hee stil desireth to see more Euen so wee can neuer satisfie our affectiōs and chiefly when they tende to ruine and destructions wherunto they which tende thither are like vnto their father the Deuil who is neuer satisfied with the destruction of men 21 As is the fining pot for siluer and the furnace for gold so is euerie man according to his dignitie Wee haue alreadie had this same sentence sauing that in place of So doeth the Lorde trye the heartes we haue heere So is euerie Pro. 17. 3. man according to his dignitie This is not to say that man of himselfe hath any dignitie or excellencie wherby he should deserue to be so handled or thus or to haue suche and suche reputation for al men of themselues are nothing worth they are nothing but earth and durt filthinesse and corruption and are filled with malice and wickednesse and so they deserue not to be esteemed nor praysed But as the gold is more precious then the siluer not of it owne selfe for it is a dead creature and serueth to no vse except because that we trimme and dresse it for to serue vnto profite S vnto delight euen so one man shal be more woorthie and more excellent then an other because that God by his fauour esteemeth him and dresseth him for to make him serue as he shal thinke good as Saint Paul saith For who separateth thee and what hast thou that thou 1. Cor. 4. 7. hast not receiued c. And daily the more that God esteemeth and setteth by an humane creature so much the more doth he examime and trie him the more narrowly exerciseth him by great assalts as our holie auntient fathers haue alwayes tried by experience and aboue al Iesus Christ our Lorde who of
commeth of the grace and mercy of God which changeth our nature and imputeth the righteousnesse of his Sonne Iesus Christ vnto vs euen so of ourselues wee shoulde fly as wicked but by the free promises he assureth and maketh vs bolde printing them in our heartes by his holy spirite And this is the cause for the which we see the poore faithful to bee so constant in bearing the persecutions with ioy and patience And as the Lyon according to the nature hee hath receiued of God knoweth wel how to vse his strength to assure himself and be bolde euen so the righteous trusting in the righteousnesse of Iesus Christ the which is imputed vnto them doe feare no power whither it bee earthly or hellish carnal or spiritual but say with Dauid The Lorde is my light and my saluation of whome shal I bee Psal 27. 1. 2 3 afraide c. And thus it is not in their owne power that the iust doe trust assure themselues are bold but in the power might of GOD in his grace and mercie For as of themselues they are bare and voide of righteousnesse as they knowe wel enough euen so also they knowe wel that they want al strength except that the almightie doeth vpholde them and worke in them both the wil and the deede Notwithstanding let vs vnderstand that albeit none of himselfe is iust but that of our own nature we are wicked vngodly yet doeth the holie scripture cal vs righteous when we referring giuing vnto the grace mercy of God by the meanes of the obedience that Iesus Christ hath rendred for vs and trusting that he is our righteousnesse our satisfaction redemption we mourn and lament our sins striuing to bring foorth fruites worthie of repentance in loue vnfained For the principal fruites that God requireth that we should bring forth towardes our neighbours is that whatsoeuer we would that men should do vnto vs we should doe vnto them the like And the scripture calleth those wicked which vtterly despise these things scorn thē delight in al kind of wickednes 2 For the transgression of the lande there are many Princes thereof but by a man of vnderstanding and knowledge a realme likewise endureth long If we diligently read the holie scriptures wee shal finde that the children of Israel in smal time haue had many Gouernours Iudges and Kings And if we ouerlooke the profane Chronicles we shal see that in al nations there hath beene often mutation and changing of gouernors Princes Kings The worldlings carnal do not think from whence these alterations come but doe chiefly attribute them vnto fortune yea when a King hath bene ouercome by his enemy we wil say That fortune was against him But the holie Ghost by the scripture doeth teach vs farre otherwise to wit that it is God who changeth Kinges and kingdomes as seemeth him good and albeit that hee doeth change them after his wil yet is it not without Dan. 2 4. good cause Sometimes he doth remoue take away Kings because they be wicked as he tooke away Soul others sometimes because the people was vnwoorthie to haue good Kings as hee tooke Iosias the King of Israel from the children of Israel in the 18. yeere of his reigne or there aboutes for he was verie angry against Iuda because of their iniquities And this is the cause that Solomon 2. King 23. setteth before vs when hee saieth For the transgressions of the lande there are many c. And because that oftentimes we see it happen that the people followe the maners of their King and of his gouernours wee ought to bee verie careful diligent to pray vnto God that it would please him not to giue vs a King in his wrath but that hee woulde place ouer vs suche rulers as are of a sounde and perfect conscience and that wil walke honestly and religiously iustly and vprightly before vs to the end that after their example we might liue holily and chastly vnder them separating ourselues from al iniquitie foolishnesse and wickednesse Thus doing the Lorde wil not sodeinly change our gouernours after he hath giuen vs good for to punish our iniquities but because that through vnderstanding and knowledge we haue bene turned from al offences dissolutenesse and insolencie from al maliciousnesse wrong dooing and crueltie the Lorde wil haue pitie vpon vs and hauing giuen vnto vs by his grace good Superiours and vpright Magistrates he wil continue his grace towardes vs in prolonging and making their kingdome and gouernment long to endure This is it that Solomon meaneth when hee sayeth And by a man of vnderstanding c. Albeit that Solomon speaketh in the singular number yet because of the Antithesis we must vnderstande that he speaketh of many men by whose wisdome and good counsel Kinges and Rulers are confirmed and stablished and are not sodeinly changed True it is notwithstanding that whatsoeuer commeth to passe by the vnderstanding knowledge of many may also be done by the wisedome and good counsel of one as the Ecclesiast declareth We may also say that a King Eccle. 9. 13. 14. 15. of vnderstanding and knowledge may long vpholde and mainteine himselfe in his estate and to let and stop his enemies from stealing his Empire and kingdome from him as it happened in the dayes of Dauid Solomon and Ezekias But howe soeuer we take this sentence yet haue Kings Princes Gouernors and Iudges of the earth their lessons therein by the which they are admonished to bee attentiue Deut. 17. 18 19. 20. Psal 2. 10. 11. 12. Psal 20. 21. and diligently to heare the lawe of God as it is appointed them and that they should not be ignorant but learned in the feare of the Lord as the holie Ghost doeth counsel them So doing they shal not perish in the wrath anger of God but he wil giue vnto them their desires raise them vnto glorie dignitie as the faithful doe craue and require the same as they affirme confesse it And as they should be thus ruled by the word of the Lord euen so also ought they to be diligent careful in nourishing and mainteining of their people And for to finish this wel they must be diligent to mainteine defende the good quiet to roote out the wicked seditious as Dauid doth teach them by the protestation hee maketh as S. Paul doth teach them The people also haue therein Psal 101. Rom. 13. Esai 3. 2. 3. Osee 13. 10. 11 their lesson to wit that they are admonished to liue holily innocently not to prouoke God to wrath by their iniquities least God giue them a King in his wrath as hee hath threatned before this time the children of Israel 3 A poore man if he oppresse the poore is like a raging raine that leaueth no foode It is a verie euil thing that is daily committed in the
the goods and waxing poore as the prodigal sonne And after this sense a man doeth reioyce his father when hee behaueth himselfe honestly in his hoshold and Luk. 15. that he is contented to spend sparingly and where it is lawful necessarie and profitable For also fathers and mothers are naturally glad when they see that their stocke keepeth a good house and do prosper and moreouer the fathers and mothers help forward their children so much as they can to make them grow prosper are more careful therof then to teach them the feare of God and loue towardes their neighbours the which notwithstanding is the chiefest point for to lead them to loue wisedome Furthermore let vs learne that if the fathers and mothers wil haue true ioye of their children they ought to be careful to nourish them to bring them vp in the doctrine and learning of the Lorde as Saint Paule doeth admonishe them thereto If the Magistrates also wil reioyce of their subiectes let them not suffer dissolutenesse and wastful spending Likewise if Ministers wil reioyce of the people that is committed Ephe. 6. 4. vnto them let them not dissemble their follies 4 A King by iudgement mainteineth the countrie but a man receiuing giftes destroyeth it They that haue kingdomes rule and Lordship that haue credite authoritie and power that haue administration preheminence and gouernment in their countries and ouer any people doe much desire that their subiectes should not breake foorth and rebel but to liue peaceablie vnder their iurisdiction would that their countrie shoulde flourishe and prosper vnder their obedience But there are verie fewe Lordes that knowe howe by what meanes to mainteine their countrie in such estate Some thinke that by haughtinesse and pride by crueltie and oppression they should reigne ouer their subiectes and hold the countrie in their obedience Some labour to gather riches and to take of al hands to be wondered at of the people because of their great substance and to the end that none should dare doe any thing against them and they thinke that being riche they haue enough wherewith to reuenge and to defend their countrie against them that woulde inuade and assault the same and also to tame and order them who by rebellions vprores seditions and treasons would reuolt from their obedience subiection And in the meane while they passe not though the weake bee oppressed as fatherlesse children widowes strangers they neither reuenge nor mainteine their cause but are giuen to flatterers to mealemouthed men to players to iesters and to suche as can make them passe their time merily and also to them that labour too corrupt them by giftes and by presentes And so dooing they will in no wise yeeld vnto them which in the name of the Lord and by his word do declare that they ought to do iustice and iudgement And because that in this maner they are rebels not to men only but to God also who commādeth thē to iudge iustly for this cause in steed of mainteining Exod. 23. 2. Leui. 19. 15. their countrey they destroy it For because of their wickednesses the Lord who is Iudge of the worlde whō no man can resist doth take vengeance of them spoiling and destroying their country as in the time of Noe the earth was corrupted before God and filled Gen. 6. 11. with extortion and for this cause hee destroied the worlde by the flood In the time of Lot Sodome thought to defende herselfe with pride oppression and other abhominations but God knew wel enough howe to take vengeance The children of Israel were defiled with like iniquities yea more horrible as it is reproched vnto Gen. 18. 19. them by the Prophetes that they exceeded the abhominations of the Gentiles and Infidels and amongst other places they are sharply rebuked in the 1. Chapter of Esai and in the 16. Chapter of Ezechiel Eze. 16. and in the 5. Chapter of Ieremie Euen so could God wel destroy them as it is seene by the holie histories Nowe forasmuche as God is righteous and doeth iudge the worlde hee wil not therefore spare that people from punishment wherein there is no iudgement albeit he seeme to prolong the time dissemble the matter Wherfore let the Lordes Rulers of the earth which desire to mainteine their countries yeelde themselues obedient vnto the lawe of God let them submit themselues to the Lorde let them doe iustice and iudgement in rendring the right to whom it belongeth and deliuering Deut. 17. 18. Psal 2 10. 82. 3. the poore weake from the violence of their oppressours Solomon in fewe wordes doeth teach them this same saying A King by iudgement mainteineth the countrie Hee sheweth also what people we ought to place in the gouernment of a countrie and that they which labour by giftes and presents to win the fauour of their Superiors and Magistrates are deceiued and beguiled for by suche meanes they thinke to make their profite but because they labour to hurt their neighbours and to destroy them their owne wrong shal light vppon their owne heades and thus they destroy themselues as they shal one day feele come it early come it late Furthermore let vs note that the Kinges Princes and Superiours of the earth ought to offer themselues to defende those that are iniured and oppressed and to deliuer them otherwise they doe no iudgement and that they which suffer oppression ought not to reuenge themselues but to haue their refuge vnto iudgement and without being ledde with desire of vengeance For it is not lawful to aske the helpe of superiours for to hurt our neighbours but to the ende that we may liue in peace obteine that which is ours 5 A man that flattereth his neighbour spreadeth a nette for his steppes They that vse sweete and flattering words to their neighbors and vphold them in whatsoeuer they say labour by this meanes to be welcome vnto them to gaine something by them not caring whither they doe any pleasure or seruice to them whom they flatter or is profitable for them yet neuerthelesse they persuade both themselues them whom they flatter that whatsoeuer they do and say flatteringly they doe speake it for their pleasure seruice But whē they know wel they lye they are conuinced in their conscience that they goe about nothing els but to beguile deceiue thē whom they flatter euen with a most dangerous deceite which bringeth death as Solomon doeth signifie By the nettes that they spread for his steppes whom they flatter For as the bird that is taken in the net is in danger of death euen so they also which beleeue flatterers fal into great perils to wit either into shame reproche and euill name or into losse of goods or friendes or losse of life Our first father Adam beleeuing and obeying the flattering speeches of the deuil fel not onely into reproche and losse of goods but
of thy trouble and I wil deliuer thee And as hee hath promised so wil hee also perfourme the same faithfully as diuers Saintes haue tried it by experience Nowe both folowing of the promise and also experience Solomon pronounceth But hee that trusteth in the Lorde shal be exalted Hee compareth trust in the Lorde vnto a strong and high Tower or vnto so sleepe and so high a rocke that no man can ascende vp to the same so that if a man can come thither hee shal be out of the dangers of his persecuters And heerein hee doeth welshewe vs that it is in God that wee ought to put our trust and confidence if we wil be deliuered from feare and set out of daunger and be in safetie And it is not in this place onely that the scripture vseth this comparison to teache vs where we ought to put our trust but also in diuers other places it calleth God Psal 18. 3 31. 4. 71. 1. Pro. 18. 10. a strong and wel fenced Citie a strong Tower a Rocke an high place and suche like names The name of the Lorde is a strong Tower the righteous flyeth vnto it and is deliuered And also without comparison the scripture doth openly declare vs that if we put our trust in God we shal not perishe but shal be deliuered from al dangers And albeit that in trusting in the Lorde we Psal 33. 34. 91. haue cause to be assured and to be farre from feare because we haue an Almightie Sauiour yet distrusting ourselues let vs worke out our saluation in feare and trembling Phil. 2. 12. 26 Many doe seeke the face of the ruler but euerie mans iudgement commeth from the Lord. The Kinges Princes Rulers and Superiours of the earth are of a great Maiestie as wee ought to vnderstande when God placeth them in his throne and that hee calleth them Gods and sonnes of the most highest And therefore we must take good heede from making Psal 82. 6. the rest of men his companions for besides this that we shuld sport and iest with God the which is in no wise lawful but ought chiefly to be auoided we should be in danger to be consumed For as a litle whelpe thinking to playe with a Lyon would at the last anger him hee should be deuoured by him euen so a King or a Ruler wil not long delight to haue a person of a meane and lowe state to be his familiar and as it were his companion Yea also though for a certaine time a King hath counted a man for his father and shal so haue called him at the last hee wil be grieued and cause him to be taken as we haue seene in our time the example therof The Kings and great Lordes of this worlde are like vnto wilde beastes and are Pro. 16. 14. 19. 12. 20. 2. compared vnto Lyons and vnto such as bring the message of death But albeit they are such and that there is but too much experiences thereof yet forasmuche as they counterfaite the magnifical and liberal in giuing great giftes presents vnto their whores bawdes flatterers and tale bringers and where there is no neede for this cause many desiring to goe forwarde and make their profite and to waxe riche labour to come neere vnto them and to please them And as wee haue seene many doe bowe before the face of the Prince and euerie man is friend to him that giueth And according Pro. 19. 6. hereunto Solomon saieth nowe Many doe seeke the face of the Ruler c. Thus dooing they thinke to belitle Kinges and to be raised vp but forasmuch as the Kinges heart is in the handes of the Lorde and that he turneth it as best pleaseth him wee must not therefore thinke to make our state better yea though the Kinges and Rulers did beare vs the best face and countenance in the worlde for the Lorde turneth the heart of Pro. 21. 1. the King to whatsoeuer pleaseth him And according thereunto hee saieth now But euerie mans iudgement commeth from the Lord. And thus hee can obteine nothing of the Ruler whose fauour hee desireth but what God hath giuen him The iudgement then in this place is taken for that that God hath iudged and sent to euerie man as it is so taken Deut. 18. verse 3. What fauour soeuer the great mē of the world do beare vs let vs take heed vnto the prouidence of God and let vs depende wholly vpon this same and so dooing he wil iudge vs and sende vs suche so prosperous state as hee shal knowe to be expedient for vs. 27 A wicked man is abhomination to the iust hee that is vpright in his way abhomination to the wicked Albeit that al men are of one flesh and of one blood and that more is al are created and made like to the image and likenesse of GOD the which wee ought to haue in great reuerence and to holde it deare and for this cause doe wee beare honour one vnto an other and doe not contemne no man howe vile and lowe soeuer he be before the world yet there are some which of set malice and of a shameful obstinacie do drowne themselues in al dissolutenesse leaudnesse are delighted to despight God by their misdeeds and transgressions and to oppresse their neighbours by wrong dooings and cruelties by polling and pilling by lying and slaundering false swearing and false witnesse bearing and chiefly rise vp against the weake and feeble against the simple and innocent And in this manner so muche as in them lyeth they corrupt and put out the image of God in them and also in their neighbours whom they labour to loose destroy And so they shew themselues wicked and vngodly and vnworthie of that image and therefore they are abhominable before God as hee hath wel shewed when hee cursed Caine destroyed the world by the flood ouerthrew Sodome and Gomorrhe and drowned Pharao al his armie in the red sea and that he rooted out the inhabitants of the land of Canaan before the face of his people and when by the infidels he tormented the children of Israel and sent them into captiuitie amongst the idolaters and that nowe they are stil in an horrible confusion And as we see this same by examples euen so also may wee knowe it by the testimonies of the scriptures amongst other places by the curses that God pronounced and by the threatnings that he maketh in diuers places by his Prophetes We haue had diuers sentences also thereof in this booke of the Prouerbes And as such wicked men are abhominable before God the Lord euen so are they which giue themselues to walke in the right wayes of the Lorde and delight and take pleasure therein not wel pleased with these wicked men but as Solomon saith A wicked man is abhomination to the iust And this commeth chiefly because that the wicked are enemies of God as is shewed vs. For
allurements man is defiled though he hath not once touched the virgin euen the adulterers eate that is to say delight in their whoredomes And then as gluttons and drunken seruantes when in the absence of their maisters haue spent the time in eating and drinking if they feele perceiue their maisters to draw neere doe wipe their mouthes to seeme that they haue neither drunke nor eate euen so the adulterers after hauing committed whooredome doe wipe their mouthes they counterfait and dissemble to be honest men they think they are not known and that they can not be conuinced and ouercome their wayes to be as sealed letters And therefore as if they were pure and cleane holie and righteous they boldly say they haue done none euil yea and though Htb. 13. 4. they be taken in the deede doing yet would they haue men to think that suche abhomination were natural thinges and not to be regarded the which is as much as if they saide that they are not giltie But at the last they shal feele that that which they eate is bitter For God wil condemne whoremongers and adulterers 21 For three thinges the earth is mooued yea for foure it can not sustaine it selfe 22 For a seruant when he reigneth and a foole when hee is filled with meate 23 For the hateful woman when shee is maried and for a handmayde that is heyre to hermaistresse It is amost certaine thing that the earth remoueth neither higher nor lower neither on the right side nor on the left side but remaineth stedfast in his place that God hath ordeined for it except he himselfe doe remooue and shake it Now that it remaineth sure the scripture doth witnesse it And therefore when it is saide The Iob. 9. 5. 6. Psa 18. 8. 1. Chro. 16. 30. Psa 93. 1. earth is mooued we wil not take it for this earthly Element but for thâ—â—â—habitants therof as it is so taken in diuers places of the scripture And also the worde that is translated moued in the wise mans tongue doeth not signifie the remoouing of one place vnto an other but to tremble to be angrie and to be stirred vp and troubled Eccle. 1. 4. 1. Sam. 27. 0. Esai 11. 4. 9. for feare or for wrath And so as touching the 21. verse the wise man meaneth that by the worlde the inhabitantes of the earth are troubled grieued sorowful feareful and angrie for the comming of foure thinges and that also they can not holde but be in feare or to be angrie it is not for vs to teache these thinges for the troubles and vexations that happen are but too much knowne when the vile and abiectes are exalted when the foolish wicked are made riche when riotous women are maistresses in the house and when maydes become dames Nowe forasmuche as we desire not to bee troubled with suche thinges let vs knowe that the wise man doeth admonishe vs heere that wee should be careful to looke narrowly and straighly what persons wee ought to preferre and exalt And as we desire not to be troubled euen so when wee are exalted to an higher degree let vs not trouble any man by our pride malice rigour and chorlishnesse as doe they commonly which are exalted from a lowe and miserable state In the which number the wise man doeth first of al set the seruant and slaue saying that when suche a person commeth to be raised vp to honour and power hee is so proude and high minded so churlishe and sharpe so vnmerciful and cruel that none can continue with him And whatsoeuer is said of the seruant we must also vnderstande it of euerie vile man and abiect person who hath not the feare of God and is not contented with his state wherin God hath placed him In the which order we may set Saul who was of the lowest trybes and of the least familie 1. Sam. 9. 21. 15. 17. of Beniamin I say expresly of the seruant who hath not the feare of God for Ioseph indeede was a seruant in Egypt but the people were mooued neither with feare nor with anger when he was exalted and ruled the countrie Dauid was a shepheard in the house of his Father and when he had obtained the kingdome he wrought no trouble nor sorowe to the people Secondly he placeth A foole when he is filled with meate that is to say the wicked foole that feeleth himselfe riche and at his ease of set purpose doeth despise his neighbours and desireth more to hurt them then to helpe them as did Pharao King of Egypt Nabal the Carmelite and others 1. Sam. 25. Thirdly the hateful woman who is of so straunge and troublesome manners and of so vnmerciful and cruel conuersation that she Gen. 39. 1. King 16. 31. 18. Mat. 14. is feared or rather that men are compelled to hate her as she deserueth In the which number wee might also set the wife of Iosephs maister Iezabel Achabs wife through whome the lande of Israel was mooued and prouoked Then Herodias Fourthly hee setteth A handmayde who of her selfe is miserable when shee commeth to succeede her maistresse when from a vile and low degree shee is raised vp to honour from riches to pouertie from labour and payne to rest and pleasures Most commonly such handmaydes keepe no modestie nor humilitie but are so arrogant and proude so churlishe and sharpe that no man can abide them To the ende therefore that we stirre not nor mooue the earth let vs be careful to behaue ourselues lowlie and gently though we be exalted and lifted vp 24 There be foure smal things in the earth yet they are wise and ful of wisedome 25 The Pismyres a people not strong yet prepare they their meate in sommer 26 The Conies a people not mightie yet make they their houses in the Rocke 27 The Grashopper hath no King yet goe they foorth al by bandes 28 The Spider taketh hold with her hands and is in Kings Palaces The wise man continueth stil to teach vs by parables setting foorth vnto vs foure of the least and smallest beastes of the earth to be our teachers and guides that wee should learne instruction of them And to the ende that although it ought to shame vs that we must be taught by such litle beastes yet that we should not refuse their instruction hee doeth attribute wisedome vnto them and least we should despise this wisedome he sheweth that it is not fayned by them when he saieth Yet are they wise and ful of wisedome Whereupon foloweth that it is God who hath created them in a wise nature the which they haue not lost nor yet forsaken as man hath done abolishing by his transgression and rebellion the image and likenesse of God wherein he was created And is so spoyled of wisedome and become so ignorant dul and blockish that the least beastes must teach him his lesson and shewe him howe hee must gouerne himselfe Nowe albeit we
to draw her sonne vnto obedience and to teache him what is his duetie that hee shoulde not bee vnthankeful nor rebellious 3 Giue not thy strength vnto women nor thy waies which is to destroy kings God by Moses taught kinges their lesson and what they should Deut. 17. 16 17. doe Nowe Dauid had sworne vnto Bethsabe the mother of Solomon that her sonne shoulde reigne in his steede after him for this cause she teacheth her sonne the same lesson In the which GOD saith that the king shal not take vnto him many wiues According to the which lesson she saith vnto her sonne Giue not thy strength c. That is to say Giue not thy minde to followe and delight in many women for to weaken thy selfe both body and minde with them and to consume thy substance in mainteining them and to entertaine them in pleasures pompously voluptuously as whoores doe dayly desire and are as vnsatiable as graues the which is the ouerthrowe and destruction of the rich and mightie as the Giants Gen. 6. 7 Iudg. 16. and Sampson haue prooued by expreience and now Bethsabe doth declare vnto her sonne when she addeth Nor thy wayes which is to destroy kings For this is as much as if she said howe great and mightie soeuer men be yet if they be giuen vnto women they seeke their ouerthrowe destruction the which also faileth not though it belong before it come as Dauid hath tried it for a certaine time in the persecution of his sonne Absolom as God had threatened him And with the same destruction is Solomon threatened And the executiō thereof was doone vpon his sonne Roboam We might also say that she saying Giue not thy wayes c. doeth admonish him that by his manners and conuersation he should not giue 2. Sam. 12. 10 1. Kin. 11. 11 12. 16 any euil example the which woulde sende such kinges vnto destruction as shoulde followe it or that woulde more ouerpasse him as wee may see in Roboam After some mens iudgement this mother doeth exhort her sonne to be well contented with the kingdome that God hath giuen him and that he shoulde not striue to subdue the other kinges for to get their countries and further to enlarge his dominion Al such exhortations are very fit and necessary to frame the manners of kings they do agree very wel vnto the lesson that is giuen them neuerthelesse the most apte Deut. 17. sense in my iudgement is that this mother doeth exhorte her sonne not to apply himself to any thing that might worke his ouerthrow when hee should be king for the custome of the Hebrewes is to vse the singular for the plural and plural for the singular And so it shoulde bee as if shee saide giue not thy wayes while thou art a king to destroy thee 4 It is not for kinges O Lemuel it is not for kinges to drinke wine nor for princes strong drinke Wine is created in differently for al men Al creatures of God are Psa 104. 15 1. Tim. 4. 4 Rom. 14. 21. good and nothing is to be refused when it is receiued with thanks giuing Wherevpon wee may knowe that although it is good neither to eate fleshe nor to drinke wine yet neither the vse of wine nor of other sweete and pleasant drinkes ought to bee forbidden kinges and princes of the earth seeing also that kinges are commonly better able to furnishe themselues with delicates then other And therefore let vs vnderstande that the vse of wine is not heere forbidden to kinges but onely the ouermuch pleasure that is taken therein and the excesse that is committed in it though nothing els is spoken of but drinking for the scripture in diuers places to expresse Gen. 19. 31. Psal 69. 13. Mat. 24. 8. intemperancie and drunkennesse doth speake but of drinking And wee also in our language when wee woulde expresse the intemperancie of some men doe say plainely and simply they drinke or that they are drinkers The which is much to be blamed in al persons for the scripture forbiddeth excesse to all men and depriueth al drunkardes of the kingdome of God But mention is made heere of kinges and princes for diuers causes The first is that this exhortation is directed vnto Solomon the sonne of king Dauid who was ordeined king after his father whose mother did onely priuily exhort him for being a woman shee had not the publike administration The seconde is that the kings and gouernours aboue al other shoulde bee temperate and sober for seeing it belongeth to them to punishe excesse dissolutenesse riotousnesse and offences therefore they shoulde serue for an example vnto the common people so that they may not be checked Awake ye drunkardes Esay 1. 5. Esa 56. 12 5. 11. 12. and weepe c. And forasmuch as they are iudges they ought so to guide themselues as that in iudging other they condemne not themselues and that it should not be reproched them cast in their teeth Why seest thou a mote in thy brothers eye and considerest Mat. 7. 3 not a beame in thine owne eye The thirde is that the kinges and great Lordes because of their great riches doe liue for the most Rom. 2. 1. part carelesly and idlely and for to passe away their time ioyfully and merily keepe good cheere making feastes drinkinges bankettes suppers and reare suppers superfluous excessiue and drinke and Esay 28. 7. 8 eate almost til they bee ready to burst and to spue as they are blamed for it 5 Least hee drink and forget the decree and change the iudgement of all the children of affliction The mother of Solomon doeth not set downe the former reasons but to auoide prolixitie and tediousnesse shee toucheth the chiefest and principal that is that if kinges be giuen to wine there is danger that they making no account of the lawe of God shoulde ouerthrowe the right of the poore Wherevpon we must first note that which is written When the king is placed in the throne of his kingdome then shal he write out for himselfe a booke of this Deu. 17. 18. 19 lawe wherein there is shewed vnto him that hee ought not in any wise to turne away from the lawe of God neither by contempt nor by forgetfulnesse much lesse by scorning or mocking And for to auoide these thinges he ought to take heede and beware of wine Pro. 20. 1 Osea 4. 11. Esay 28. 7 Esay 1. 23. Psa 82. 5. 6. 7 For wine is a mocker c. Whooredome wine and new wine take away the heart But they also haue failed by wine and haue gone astray by drunkennesse Secondly let vs note that the great men of the earth despising the decree and scorning thereof doe giue themselues vnto corruption as they are blamed therewith Wherevpon God complaineth of them with threatening them And this is that which the mother exhorteth her sonne to do fearing least by