for to folow this wel let vs obey S. Paul who saith Let al bitternes anger c. be put away frō you But now put ye away euē al these things wrath anger maliciousnes cursed speaking filthy speaking out of your mouth Thus doing we shal not commit follie but shal work wisdō The vice that Solomon placeth against hastinesse or anger is a long secrete purpose to hurt a mans neighbour the which at the last is discouered maketh a man hated who after hauing long dissembled the anger hate that he did beare to his neighbour doth declare him such as he is labouring to put his deuises in execution This is giuen vs to vnderstande when Solomon saith A busie bodie or a man of imaginations shal be hated He doeth here shew vs what reward the malicious are woorthie of that is to say that as they haue nourished in their harts wrath hatred euē so it cōmeth to passe that they are hated as they deserue first of God as Solomon saith in his 6. chap. The Lorde hateth an hart that imagineth wicked enterprises Hee maketh them also to feele this hatred as Dauid saith Thine hande Pro. 6. 18 Psal 21. 8. ◠shal finde out al thine enemies and thy right hand shal find out thē that hate thee Thou shalt make them like a fiery ouen in time of thine anger c. When the scriptures speake thus in the name of the afflicted against busie bodies it sheweth in the secōd place that they are hated of mē as they do also wel deserue But it is not to say that it is lawful for vs to hate them which imagine euil thinges against vs for our owne sakes but inasmuch as they bee the enemies of God Oh that thou wouldest slay O God the wicked and blooddie men to whome I say departe from me Which speake wickedly Mat. 5. 44 Rom. 12. 17. Psal 139. 1◠of thee being thine enemies are lifted vp in vaine Albeit then that Solomon saith that the busie bodie or man of imaginations shal be hated yet it is not to say that he alloweth vs to hate our neighbor howe wicked soeuer he be for his owne profit or disprofit but Solomon doeth shewe vs what doeth happen vnto the dreamers of malice and what they deserue to haue And because that we naturally desire to haue the loue and fauour of our neighbours and not their displeasure except we be voide of our right wits we must here therefore learne to thinke wel and to do wel to our neighbours 18 The foolish do inherite follie but the prudent are crowned with knowledge When wee despise or reiect any thing it is very harde to obteine and get it but if we bee careful as wee ought to followe any thing wee easily get the possession thereof Wherefore if the foolishe haue neither knowledge nor wisdome we ought not to wonder at it for as wee haue seene they reiect it And in steede of that Pro. 1. 7. 2◠they are earnest after folli◠and therefore they obteine it as Solomon doeth signifie it saying The foolishe doe inherite follie It is not of late but of old as it is heere signified after a sorte by the preterperfectence of the verbe which Solomon in his language vseth saying They haue inherited And so this inheritance is come or descended from father to sonne and hath beene more carefully kept than if it had beene any good thing But suche is the nature of man when hee is left vnto himselfe that hee is rather geuen to vanitie then to any profitable woorke rather to follie then to wisedome and is more delighted with ignorance then with knowledge Wherefore he is wel woorthie to inherite nothing that excelleth and they which folowe him can gather no profite thereby sith hee hath nothing but follie for a man can not take that of his heritage which it hath not Let vs therfore first vnderstād that we are here admonished not easily to beleeue all kind of words and to suffer ourselues to be deceiued Pro. 1. 26. as fooles for of such simplicitie or lightnesse there can come but folly which is not onely vnprofitable but also hurtfull Secondly let vs not greatly desire the companie of the foolish and to gette their acquaintance and familiarite for sith they possesse nothing that is ought worth we can haue nothing but hinderance to keepe them company though there were no other euill but this that wee loose our time amongst them except we rebuke chide and threaten them as they deserue partly to declare that we will not communicate with their vnfruitefull workes of darkenes partly for to labor to bring them againe to a sounde vnderstanding that they may bee turned away from folly and to giue themselues vnto wisdom for to be discrete and well gouerned By this meanes they shall not come to be blamed nor shamed for their folly but to bee magnified and honoured Solomon doeth pronounce it when he saieth but the prudent are crowned with knowledge As good worldly husbandes doe labour to get and to haue their possessions and heretages about them and do therin greatly delight for to see their houses to be compassed round aboute with goodly fieldes meddowes and vineyards and other earthly commodities and when they can safely keepe and defend their goods they are praised and honoured of the worlde and esteemed as young kinges euen so the prudent which do spiritually labour which are gouerned by the leading of Pro. 13. 16. the holy Ghost and worke all by knowledge do so abounde in the same that they are therefore in great estimation and account with them which do abhor foolishnes loue knowledge whatsoeuer is done and ruled therby After this sorte are the prudent crowned with knowledge aud it is veey meete so to vnderstande it For the Scripture hath a crowne and also vseth to giue a crowne for ornaments of glory honour and magnificence also for abundance as it is said He hath spoyled mee of mine honour and taken the crowne away from my head For thou hast made him little lower then God and crowned Iob. 19. 9. Psal 8. 6. 21. 4. 5. 43. 65. 12. 103. 4 him with glory and worship c. For abundance Euen as it is said of the foolishe that they inherite folly because they haue nothing else about them that for this very cause they are cōtemned euen so it is saide of the prudent they are crowned with knowledge because that the same is abūdantly shewed foorth both in their words and deedes this is the cause and why they are esteemed And that wee bee not deceiued in this worde knowledge let vs not thinke to be prudent when wee haue muche read and reteined humane sciences for humane sciences are but vanitie and folly of themselues and doe nothing serue but to puffe vp a man to make him boast and bragge which is great folly But then are we wise and
principal treasure bee the feare of God For it is also the beginning or principal point of wisedome and without the same wee cannot bee wise nor consequently capable to keepe the goods which God giueth vs and dispose them as wee ought And this is why Solomon saieth that the foolish man which is without feare without reuerence of God and without wisedome shal deuoure the precious treasure Although hee striue to keepe that which hee hath and spare it asmuch as is possible and seeke to increase it neuerthelesse he deuoureth it because the same is not sanctified to his vse and commonly goeth away in smoke sooner then hee thinketh it or by that which is taken from him by warre sutes in lawe theftes and robberies or that hee himselfe is taken from his goods Besides this let vs note first of al that Solomon calleth treasure and oyle the goods that GOD giueth to the wise man because the wise man esteemeth it so greatly that although it bee litle and of smal valewe and that hee possesseth it with greate difficultie neuerthelesse hee contenteth himselfe with it hee reioiceth in it and giueth thankes to God for it beeing warie not to wast it prodigally but to spend it soberly and preferreth it before al the riches and pleasures of kings knowing Psal 37. 16. that better are a fewe things to the iust man then greate abundance to the vngodly For this same reason Solomon attributeth not to him castles pallaces or greate houses but onelie a dwelling place wherewith hee is content to dwel vnder couert and lodge there the litle goods which God hath sent him not that it is not laweful for the wise man to possesse greate riches haue a mightie house and reioice in the same with al modestie But hee is content with smal thinges and of litle estimation according to the worlde without desiring more for hee imagineth that the wil of God is such which hee wil no wayes withstand Let vs note secondly that seeing fooles and wicked persons beare enuy and hate against the wise and righteous that they robbe them and take of their substance asmuch as they can that it is not without cause that Solomon complaineth howe they deuoure the precious treasure and oyle as may bee vnderstood although wee haue expounded that the foole deuoureth his substance because hee keepeth it not by good and laweful meanes and it is not sanctified to his vse Note wee thirdly that the wise men are admonished to instruct their familie in all wisedome and vnderstanding to the ende that their children bee not fooles and that they bee not giuen to their mouth and belly to consume by gluttony and drunkennesse the substance which they haue spared but that they learne to vse it with al sobrietie and temperance and content themselues therewith without rauishing other mens goods to deuoure them and put them to euil 21 Who so foloweth righteousnesse and mercy shal find life righteousnesse and honour What thing soeuer we doe we cannot merit at gods hande nor binde him to yelde and pay vs any rewarde and this is for diuers reasons First hee hath treated it vs and not we ourselues and giueth vs al things abundantly for our vse wherevpon ensueth that we are bounde to serue him according to his wil and that wee doe nothing but that we ought to doe For this cause also our Sauiour Iesus Christ admonisheth vs When you haue done al things which are commanded you say yet we are vnprofitable seruants and haue left vndone those things which we ought to haue done Secondly Iohn 15. 1. we cannot do wel if we become not new creatures in Iesus Christ as hee himselfe sheweth vs whereby it foloweth that wee can merite nothing As also S. Paule argueth of the same reason that wee merite not saluation Thirdly wee are neuer so iust but wee sinne Ephe. 2. 8. Eccle 7. 21. 1. Iohn 1. 8. Mat. 6. 12. Rom. 7. 14. Also Iesus Christ sheweth it vs wel when hee wil that wee aske pardon for our trespasses Our workes also are neuer perfect bee they neuer so good For this cause S. Paule braggeth not of his merites but rather accuseth himselfe Notwithstanding if wee giue ourselues to doe wel according to the worde of God and if we continewe in the same we shal not loose our labour but shal bee wel rewarded as hee promiseth vs by his worde and wee haue testimonie thereof in the scriptures And amongst the rest when Solomon saith Who so foloweth righteousnes c. We see heere that there is great rewarde in store for them that continewe in doing wel It is nothing to begin if one continewe not And therefore Solomon is not content to say who so foloweth righteousnes c. wheretoo S. Paule accordeth inuiteth vs to this perseuerance It is not ynough therefore that for a certaine time we giue to euery one that which is his owne and that we be somwhat and for a certain space pitiful to them that haue need of another mans aide but it behooueth vs to be at al times iust merciful seeing we owe continuall obedience and submission to his commandements admonitions demonstratiōs which if we performe we are happy blessed as Solomon pronounceth it promising vs that we shal finde life righteousnesse and honour Wherein hee sheweth that wee shal want nothing but first of al God wil giue vs al things needful for the body which he comprehendeth vnder this word life Secondly that forgiuing vs our trespasses he wil assure vs of life eternal Thirdly that Rom. 8. 30. Colos 3. 3. 4. hauing iustified vs hee wil also glorifie vs. 22 A wise man scaleth the Citie of the mighty and ouerthroweth the strength wherin they trusted Seeing we haue neither wisedome nor foresight nor vnderstanding but that which wee bee taught in the woorde of the Lorde so that we serue him in feare and trembling it behoueth vs to vnderstand that a wiseman in this point is he which guideth himself vprightly according as he is taught by this worde neither trusteth in his bodily force nor in the fantasie of his natural sense neither in any industry or nimblenesse which is in him according to the mā but only leaneth vnto the Lorde taketh him for al his force and might as Dauid teacheth Now such a man shal not be void of aide Psal 18. 2. succour to be deliuered from the handes of his enemies for the Lord wil be alwaies ready when he shal cal vpon his name As Dauid saith not only wil deliuer him but also make him triumphe ouer his foes as Dauid acknowledged Which thing he himself prooued Psal 18. 29. many others before him As Abraham Iosue Sampson Gedeon and others which haue liued in the feare of the Lord. Solomō expresseth it in one word saying A wiseman scaleth c. And this is folowing the promises of God made to them which shal walke vprightly in his
dissention against vs and also he doth admonish vs to seeke the company of quiet people to flie theirs that are cōtentious For albeit that Solomon doeth not presently compare the contentious vnto chaffe yet are they chaffe which shall burne eternally in vnquenchable fire as al other wicked shal do 22 The wordes of a talebearer are as flatterings and they goe downe into the bowels of the belly The worde which wee here expounde as flatteringes hath bene expounded as wounds because the word hath diuers significations and not contrary for there is no repugnancie that the talebearer shoulde flatter him whome hee wil deadly hurt hee will speake gentle that no man may beware of him and till hee haue leasure to hurt at his pleasure and that not onely hee may doe hurt vntoo his goods of whome hee speaketh euil but also that by his false tongue hee may bring him vtterly vnto destruction Solomon doth signifie it saying That the flattering wordes goe downe into the bowels of the belly As touching the rest when hee so often rebuketh the tale carrier let vs knowe that it is because hee is enclined vnto slaundering of his neighbour and the which also is a very abhominable thing for hee proceedeth therein of malice against his conscience The talebearer knoweth wel that hee would haue no man to speake so of him They that are such are dangerous but some of them are much more to bee feared then other when they labour by their tale bearing to turne away the poore weakelings from the true religion 23 As siluer drosse ouer laide vpon a potsharde so are burning lippes and an euill hearte When wee delight to see goodly thinges if wee haue any vessel of great price for to make the same faire wee wil couer it ouer with golde or siluer according as wee esteeme the peece to be worthie neither wil we bestowe such cost and glittering shew vppon a thing of nothing as is a potshearde euen so when a man doth delight in the vprightnesse and goodnesse of his heart hee wil ouerlay it after a manner of speache with pure cleane sweete and louing woordes hee wil make his hearte to shine by fit and conuenient talke which shal bring no hurt nor trouble no molestation nor hinderance vnto his neighbours but rather with his talke he wil labour to make them glad and to bring them profit and honour A good man out of the good treasure of his hearte bringeth good thinges Mat. 12. 35. Contrarily when a man delighteth in the frowardnes of his hearte he wil not ouerlay the same with holy words for to pleasure therewith his neighbors to profit them to honor them but with his fiery lippes of euil speaking he wil endeuour to vexe his neighbour and to hurte him so much as he can Beholde the ouerlaying which is fit for an euill hearte such had the Scribes and Pharisees which Mat. 12. coulde not speake wel of Iesus Christ our Lorde And for this cause also our Lorde rebuketh them sharply declaring to them that they had ouerlayed the same with wickednesse agreeable to their harts when hee saith to them Generation of vipers how can ye speake wel seeing you yourselues are euil Let vs therefore vnderstand that Mat. 12. 34. Solomon saying As siluer drosse c. doeth admonishe vs that we shoulde be careful to keepe that our heartes bee not infected with wickednesse and made vnfruiteful as is a potsharde And for to doe this let vs arme them with the pure worde of the Lorde which are pure as siluer that is purified and perfectly fined let vs learne thereby to abhorre al iniquitie and frowardnesse that wee may not haue furious and burning lips that wil vtter hurtful thinges vnto our neighbours but rather that by our wordes we may procure their benefit and honour without any thing hindring them 24 Hee that hateth wil counterfaite with his lippes but in his heart he layeth vp deceit When they which conceiue any hatred against their neighbors doe thinke to haue a iust cause to hate them if they feele thēselues strong ynough for to hurt and to bring damage they wil not gladly dissemble it but doe openly assault their enemie as Saule making himselfe beleeue that Dauid was his enemie did pursue him without dissimulation The enemies of the trueth which thinke to doe seruice vnto God for killing of the disciples of Iesus Christ doe boldly pronounce without dissimulation sentence of death against them Euen so they which are not ashamed to shewe their euil minde doe nothing at al feare to declare themselues enemies to them which please them not These are not they whereof Solomon speaketh when he saith He that hateth c. But of them which shal knowe in their consciences that they doe wrongfully hate their neighbours and yet wil not cease their hatred the which they wil dissemble with sweete woordes and wil secretly deuise in their heartes sodainely to take them whome they hate and to hurte them by deceit that they may not take heede and auoide them The captaine of such people is Gene. 4. 8. 37. Caine The brethren of Ioseph are so in likewise The traytour Iudas doeth wel deserue to bee set in the same order Likewise the Scribes and Pharisees and al those which hate the trueth which knowe and make a faire shewe vnto them whome they pursue that they may finde meanes to destroy them Nowe wee must carefully take heede that wee doe not become like vnto the first haters who are proude for then wee shal not onely haue men for our aduersaries but God also who resisteth the proude And wee must also take heede from being like vnto them of whome Solomon nowe speaketh for then shoulde wee bee cruel and hypocrites sinning against our owne consciences and of set malice Hypocrisie is noted and knowne by the fayning of the lippes and crueltie is discerned by the dissimulation which lyeth hidde within and the malice prepensed in them both to wit in the dissembling of their lippes and in the couering of the disceit But wee may take heede of them both so that wee suffer not ourselues to bee ouercome by the sweete wordes of such as hate vs and that wee giue credite vnto the admonition folowing 25 Though he speake fauorably beleeue him not for there are seuen abhominations in his heart The wordes of the hateful may seeme sweete and amiable but let vs not beleue them for whiles he speaketh so gently hee in uenteth abhominable things in his heart not only one or two but many as Solomon noteth by the number of seuen Neuerthelesse wee Prou. 6. 16. may say that Solomon meaneth heere that the hateful are giuē vnto sixe things that God hateth yea to the seuēth which he abhorreth For they which hate their neighbours inuent and seeke out all wicked and abhominable wayes yea cruel meanes by the which they may destroy them whome they hate Nowe if we ought to beware of
Solomon exhorting vs to trust in God would haue vs to loue him as Moses saith Nowe if wee doe thus loue God we wil worship him in spirit and trueth and wil cal vpon Deu. 6. 5. him chiefly in our spiritual necessities knowing that it is hee onely which wil and can prouide for al our necessities If wee doe truly knowe that hee is such a one wee wil feare to offende him and wil rather suffer al miseries yea death it selfe then to doe any thing which might displease him The trust then that Solomon requireth of vs importeth a true knowledge of the goodnesse and power of God towarde vs whereby we are led to loue him and feare him to woorship and cal vpon him And when all the hart is required theretoo for it is the ruler of the woordes and woorkes euen of al the body the which is vnmoueable dead without the hart it foloweth thereof that wee doe not trust in the Lorde except wee apply al our woordes and woorkes yea our whole body to his seruice Likewise when Solomon maketh an Antithesis setting our wisedome against trust in God wee must Rom. 6. 13. 12. 1. vnderstande that the wise of this worlde haue no trust in GOD wherevppon it followeth that they giue him no obedience that pleaseth him 6 In al thy wayes acknowledge him For the secondâ— commaundemente Solomon woulde that wee shoulde acknowledge GOD not in one point onely but in all our waies For to vnderstande the same commandement well let vs knowe that our VVayes are our thoughtes and affections desires willes purposes counsels enterprises wordes and workes and whatsoeuer wee doe and suffer Wee must in al these things acknowledge the Lorde that is to say wee shoulde not thinke purpose noâ— take any thing in hand except wee bee sure that God guideth al by his spirite If wee speake that it shoulde bee as the 1. Pet. 4. 11. wordes of God if wee doe any workes that they shoulde bee as by the power which God giueth vs that he may be glorified in all thinges To bee short let God bee our ruler and guide working in vs both the wil the deede according to his good pleasure Phi. 2. 1â— by his direction let vs imploy ourselues about our saluation with feare and trembling Likewise if wee suffer any afflictions after what sorte soeuer they bee let vs knowe that wee haue well deserued them for the offences that wee continually commit against the Maiestie of our good GOD by whose hand we are chastened and not by other and therefore wee must receiue his chastisementes paciently with thankes giuing in following Iob and the Prophetes Thus dooing wee shall acknowledge Iob. 1. 21. Iam. 5. 10. the Lorde in all our wayes But if we doe slacke the bridle vnto our affections and lustes wee doe not acknowledge the Lorde but deny him and blaspheme his holy name and prophane it so muche as lieth in vs. And forasmuche as there is none so righteous whiche can boaste that hee acknowledgeth thus the Lorde therefore it is necessary for vs all to lay our mouthes to the ground not to take the boldnesse to lift vp our face on high but that with al feare and humblenesse truely to confesse innumerable faultes and to pray vnto GOD that he would not enter into iudgement with vs but bee mercifull vnto vs poore sinners graunting vs grace that wee may acknowledge him in all our wayes If wee call vppon him thus in trueth and in feare hee will not suffer vs to goe out of the way and to wander in the broade way of damnation but as hee promiseth vs by Solomon he will direct our pathes to bring vs to life This coÌ„mandement ought to bee greatly esteemed of vs considering the promise which is added therevnto For there is none that delighteth to goe astray out of his way except hee be out of his wittes but rather will take a guide to leade him and to carry him the right way and spare not to giue him money to bee led the right way Therefore we must bee very careful to acknowledge the Lorde in our wayes and wee shall not wander out of them for wee shal haue a trustie Guide who offereth himselfe vnto vs freely as Solomon doth shewe vs saying And he shal direct thy wayes Solomon is not witnesse alone of this promise but also his Father Dauid before him Gracious and righteous is Psal 25. 8. the Lorde therefore will he teache sinners in the way And before this Moses was a witnesse thereof When hee promiseth the Deu. 28. blessing of God in al thinges vnto them which obey him And then because of this promise added wee ought to haue the commandement in great price we must also be diligent to pray Shewe mee thy wayes O Lorde and teache me thy pathes For albeit the chiefe direction of our pathes is to acknowledge the Lord in Psalm 25. 4. all his waies yet the promise doth teach vs that it coÌ„meth not of our owne power nor by free will that we acknowledge the Lord in al our wayes to walk in the right way in safetie but it commeth of the onely grace of God If it remained in vs it shoulde not bee needeful for God to make vs any suche promise but it should bee superfluous the which wee ought not to say nor to thinke Wee must therefore humble ourselues and say with Ieremie O Lorde I knowe that the way of man is not of himselfe â—er 10. 23. neither is it in man to walke and to direct his steps If in thus acknowledging we pray continually with Dauid Leade mee O Psalm 5. 8. Lord in thy righteousnesse because of mine enimies Make thy waye plaine before my face And againe Teach mee thy way O Lorde and leade mee in a right path because of mine enimies Psal 27. 11. And albeit wee haue many imperfections yet wil God accept our acknowledging for perfect Therefore let vs acknowledge all thinges to depende vpon God and take nothing in hande without his will Let vs not be like vnto them which say Let vs goe to Iam. 4. 13. day and to morrowe vnto suche a Towne and dwell there a yeere c. 7 Be not wise in thine owne eies but feare the Lord and depart from euill 8 So health shal be vnto thy nauell marrowe vnto thy bones In this third commandement Solomon doeth expounde vnto vs how wee shoulde acknowledge the Lorde in al our wayes for to do it hee giueth vs three instructions The first is Bee not wise in thine owne eies Whereby he would that we shoulde renounce our wisdome and that we should not thinke to bee able for to gouerne and guide ourselues in our wayes The second is Feare the Lorde Whereby hee woulde not haue vs to followe the affections of our fleshe the which doth cause vs to despise God and to stande vp against him and that renouncing
which we owe them Let vs then take heed wee doe not as those which S. Iames reproueth saying For if a brother or a sister be naked destitute of dayly food and one of you say vnto them depart in peace warme yourselues fil your bellies notwithstanding ye giue them not those things which are needful to the body Iam. 2. 19. what helpeth it For the loue that wee owe vnto our neighbours is not paide with words Euen so whosoeuer shal haue this worlds good shal see his brother to stand in neede wil shut vp his compassion froÌ„ him how dwelleth the loue of God in him We must then be readie to pay our debts to helpe the necessitie of the poore otherwise we withhold the good froÌ„ the owner therof and bid them come againe to morow the which is a detestable theeuerie before God who can wel punish it euen as murther and manslaughter as the scripture witnesseth in diuers places although it be counted but a smal fault before men who doe pardon great theeues and hang vp the litle ones 29 Intende none hurt against thy neighbour seing he doth dwel without feare by thee For the thirde commandement of mercy hee sheweth that wee must walke in integritie of harte with our neighbours and chiefly with those which stande not in doubte nor mistrust vs otherwise wee deserue greatly to bee blamed of treason considering that they which dwell and occupie with vs doe not distrust vs because outwardly wee shewe them a faire face and smoothe countenance For none can bee assured of his neighbour except hee loue him and desire his prosperitie Therefore when wee see that our neighbours doe noâ— feare that wee wil hurte them let vs not inuent any euill against them and muchlesse put it in practise otherwise wee must looke for nothing but a curse as it is written hee hath didgged a pit and made it deepe and is fallen into it himselfe Hee that rewardeth euil for good euil shal not departe from his house And Psal 7. 15. Prou. 17. 13. albeeit that Solomon doeth not heere make mention but of the deuises that are made against those that thinke themselues to bee at peace and quietnes and woulde haue vs to abstaine from it it is not therefore to say that hee alloweth conspiracies and treasons that are made against enemies for hee saieth Say not thou I wil recompense euil but waite vpon the Lorde and hee shal saue Pro. 20. 25. 2â— thee Againe If hee that hateth thee bee hungry giue him bread to eate and if hee bee thirsty giue him water to drinke But by forbidding one kinde of treason hee giueth vs to vnderstande that al treasons are euil and that wee must haue our hartes pure from al euil thoughtes and purposes And namely hee forbiddeth to ymagine any thing against him that so loueth his neighbour that he hath no euil suspicion of him for if a man be giuen to ymagine against them that are such hee wil also ymagine against his enemies And albeit that Ieremie saith Cursed is Iâ—re 17. 5 the man that putteth his trust in man c. it is not to say that it is vnlawful for a man to trust in his neighbour when there is perceiued nothing in him but honestie For as the scripture blameth the trust that is put in man against the word of God euen so also it commandeth vs loue the which beleeueth al and hopeth al indureth al things and thinketh none euil If then wee loue our 1. Cor. 13. 7. neighbours in whome wee see none euil wee wil put our trust in them and wil not feare that they wil do vs wrong but rather that they wil helpe vs at our neede This is the trust wherof Solomon heere speaketh and not the vaine and foolishe trust that one putteth in another in worldly things forgetting God as the same which the Iewes had in the helpe of Egipt and like the same that the Papistes haue in their Saintes and in their merites and other baggage 30 Striue not with a man causeles when hee hath doonâ— thee no harme For the fourth commandement of mercy hee woulde haue vs â—o auoyde contentions which are fruites of euil thoughts and chiefly that wee shoulde not striue with him that douteth vs not For seeing that in not mistrusting vs hee sheweth vs signe of loue And againe that wee haue no tryal that hee woulde nor doeth vs any euil then shoulde we doe him greate iuiury to contende with him Hee expressely forbiddeth such contentions because they are most detestable both before God and men which haue any sparke of good feeling and also because that that man who is wont to striue without cause wil make no conscience to striue contend against them which shal something offend him The which Solomon alloweth not of as wee haue seene by the witnesses before alleaged Moreouer our Lorde Iesus Christ who is the true Solomon forbiddeth vs al contentions when hee saith But I say vnto you resist not euil and when hee saieth a little after Loue your enimies Mat. 5. 39. Rom. 12. 17. And S. Paul Recompense to no man euil for euil by forbidding vs these debates and commanding vs peace and loue with al men they adde nothing vnto the lawe though it bee commanded hee shal giue life for life For therein the iudges are taught howe they ought to punishe the offenders and not howe particular Exo. 21. 23. Deut. 19. 21. persons shoulde reuenge themselues vpon their enemies to whome by the lawe they ought to doe wel If thou meetest with the Oxe of thyne enemie or his asse going astray thou shalt bring it home to him Dauid did wel vnderstande the Exo. 23. 4. 1. Sam. 24. 2â— same as it may bee seene in the hunting that Saule made after him 31 Be not enuious for the wicked man neither choose any of his wayes 32 For the frowarde is abhomination vnto the Lord but his secret is with the righteous Forasmuch as they which are voide of mercy doe shewe vnmercifulnesse and crueltie wherewith they are ful fraught giuing themselues to inuent euil against innocentes which distrust them not and that they which stirre vp strifes without cause against the good doe florish commonly in the worlde liuing easily and peaceably and possessing great riches with honours and contrarily they which walke with integritie of hart which seeke peace and faine woulde doe wel doe suffer much miserie and are contemned of the worlde for this cause the poore faithful ones are tempted to forget mercie and to serue the wicked for parte of their prosperitie There is none so perfite in all the worlde if so bee it hee fal into affliction but doeth feele these temptations And Dauid also doeth acknowledge the same in his owne person and consequently in the same of all the Psal 73. 2. faythful saying As for mee my feete were almost gone my steppes had wel
they wel know they do euil and that there can none but euill fall vpon them and so they can not bee without al doubt and feare Saint Paule doeth shewe it All that haue sinned without the law shall perishe without lawe What ioy soeuer the vngodly haue yet doth the same not procede Rom. 2. 12. of quietnesse and rest that they haue in their consciences For the wicked are like the raging Sea which cannot rest Moses also saith Esay 57. 20. Deut. 26. 56. vnto the contemners of the Lawe The Lord shal giue thee a fearefull heart and daselingeyes and a sorowefull spirite c. But though the fooles and wicked doe tremble and feare the same doeth auaile them nothing for after they are tormented in their mindes they cannot deliuer themselues from the miseries and calamities but fall from one to another as saith Solomon that which the vngodly feareth shall come vppon him The builders of the towre of Babylon haue felt it The vnbeleeuing and rebellious children of Israel did feare to be destroyed if Gen. 11. 4 they went vp into the lande of promise also the destruction fell vpon them were destroyed fourtie yeeres in the wildernes Saul Num. 14. 1. feared himselfe and his house to be destroyed that Dauid should be king of Israel the very which happened To be short the vngodly desire to floorish and triumphe many yeeres together and at last doe feare destruction and damnation the which also hapeneth Psal 37. 9. and shal come vpon them Wherein wee may see that the world deceiueth them which beholde him and put their trust in him For this cause also Saint Paul doth admonish vs And this I say brethrē because the time is shorte heereafter that both they which haue 1. Cor. 7. 29. wiues be as though they had none and they that weepe as though they wept not and they that reioyce as though they reioyced not c. Againe Saint Iohn saith Loue not this worlde neither the thinges that are in this worlde If wee withdrawe and separate ourselues 1. Iohn 2. 15. from the worlde which is set vpon euill and againe that we giue ourselues to followe the feare of God desiring too doe iustly wee shall not be compassed with the feare of the wicked but what aduersitie and afflictions soeuer doe assault vs wee shall by faith ouercome them the Lorde helping vs. Great are the troubles of the righteous but the Lorde deliuereth them out of all And againe Psal 34. 20 145. 18. The Lorde is nigh vnto al them that call vpon him in trueth c. And according to the saying of Solomon but the righteous shall haue their desire And because that these thinges are seldome seene vnto the corporall eies the worlde doeth laugh and mocke at this trust and hope as the wicked are reprooued therefore Whervpon the children of God haue great neede of pacience With Psal 14. 6. Heb. 10. 36. Mat. 7. 7. 1. Iohn 5. 14 these witnesses so faithful we haue the infallible trueth which saith Aske and it shal bee giuen you And this is the trust that wee haue to Godwarde that if wee aske any thing according to his will hee heareth vs. 25 As the storme passeth euen so shall the vngodly vanishe away but the righteous remaineth as a strong foundation A storme is an horrible and feareful thing as experience proueth and this is partly bicause that it commeth with a great noyse vnlooked for partly because also that in smal time it maketh destruction and bringeth great hurt euen vpon the soden Euē so the holy scripture willing to feare the vngodly by signifiyng vnto them soden destruction doth threaten them with a storme And the same shal come quickly as if it were a storme c. Solomon compareth the wicked which is strōg mighty vnto a tēpest for so much as he vtterly Pro 2. 27. Psal 83. 14. Esay 29. 5. can he sheweth himselfe horrible and feareful vnto the poore faithful and doeth destroy and kil them so much as in him lyeth Likewise the fury violence and vehemencie of the wicked are compared vnto the tempest and storme Dauid doth shewe it when hee prayeth Take heede vnto mee and heare me howe I mourne in my Psal 55. 2. 3. prayer and am vexed The enimie crieth so and the vngodly commeth on so fast for they are minded to doe some mischiefe so malitiously are they set against mee c. Againe I woulde make hast to 8. escape because of the stormie winde and tempest Woe shal bee to the multitude of much people which shal make a sounde like the Esay 17. 12. noyse of the Sea But although the vngodly bee so stormie and violent the faithful ought not to be afraid therof First of al because the fiercenesse of the wicked doeth not long continue The holy histories doe shew it and amongest others the violence of the Egyptians agaist the children of Israel and the furie and vehemencie of the Iewes against Iesus Christe The Psalme also doeth plainely declare it Yet a little while and the vngodly shal be cleane gone thou shalt looke after his place and he shal be away And according heerevnto Solomon saith heere that the wicked shal be like the storme Psal 37. 10. that passeth away or when it is past Solomon then doth not heere compare the wicked vnto the tempest for to make the faithful righteous and innocent afraide but rather to the ende that the faithful shoulde not feare the vngodly seeing their violence continueth not as Solomon doeth shewe by this comparison wherein his chiefe intent is to comfort the poore afflicted to the ende that they shoulde knowe that they shal not bee long vnder the raging tyrannie of the wicked Iust Lot hath prooued it by experience And Gen. 19. 24. Exo. 14. 13. Moyses sayth vnto the children of Israel Feare yee not stande still and behold how the Lord shal saue you this day c. And according vnto his worde they were soone deliuered and the Egyptians rooted out c. And when the children of Israel beganne to enter into the Lande of promise many Kinges and nations assaulted them with great fiercenesse but they continued not long for the Lorde fought for his people of Israel Absolom rebelled against his father Dauid with great furie and violēce but he was soone ouerthrown 2. Sam. 15 2. Kin. 18. 19. The fiercenesse of the Assyrians was also of smal continuance Secondly the crueltie and rage of the wicked howe long and forcible soeuer they bee ought not to feare the faithfull For as when a foundation laid with good stones being wel ioyned sodered together is stedfast and stable so that there is no storme so strong that can shake the same euen so the righteous man which putteth Esa 36. 37. his trust in the Lord being stayed vpon his power goodnes ought not to care for
this world yet doe they not cal themselues home to consider against whome they quarrel for to hūble themselues but doe harden themselues through pride and presumption As Pharao when hee pursued the people of God had diuers wounds yet he ceased not to rebel euē so he is shal cōtinew in eternal confusiō as al other proud arrogant persons that wil not submit humble themselues Nowe beholde the day commeth that shal burne as an ouen and al the proude yea and all that Mala. 4. 1. doe wickedly shal bee stubble and the day that commeth shal burne them vp saith the Lorde of hostes and shall leaue them neither roote nor branche The high looke of a man shal bee humbled and the loftinesse of men shall be abaced and the Lorde onely shall bee exalted in that day c. Wee must therefore be humble and we Esay 2. 11. shal not bee ashamed although the worlde doe contemne and reiect vs and that we be counted as the filth and doung of the world yet shal we not be confounded nor ashamed for all the dishonour that men labour to worke vs but wee shall bee praised and honoured so much as shal be expedient for the glory of God and for our spiritual health Ioseph had experience therof in Egypt Dauid had experience thereof in diuers sorts and therfore the Scripture confesseth that god hath chosen elected him And also hee generally cōfesseth Euē thou hast set me vp frō mine enimies that rose against me thou hast deliuered mee from the cruell man His eyes consider the poore and his eye liddes trieth the children of men Hee hath shewed strength with his arme he hath scattered the proude Psal 18. 48. Psal 11. 4. Luke 1. 51. 52. 53. in the imagination of their heartes Hee hath put downe the mightie from their seates and hath exalted them of lowe degree Hee hath filled the hungrie with good thinges and sent away the riche emptie These are the wordes of the Virgin Mary Likewise our Lorde Iesus who was esteemed as the shame and scumme of the worlde hath beene highly exalted Therefore wee must chiefly Phil. 2. 9. Mat. 11. 29. Ioh. 13. 14. Mat. 18. 4. learne of our Lorde to humble ourselues with his example also he hath made vs a promise which ought greatly to mooue vs to humble ourselues Whosoeuer therefore shall humble himselfe as this little childe the same is the greatest in the kingdome of heauen For whosoeeuer exalteth himself shal be brought low and he that humbleth Ioh. 14. 11. Luke 14. 11. 1. Pet. 5. 5. himself shal be exalted God resisteth the proude and giueth grace vnto the humble Solomon doeth giue vs the very same promise but yet vnder other words when he saith but with the humble commeth wisedome For it is as much as if he did say They which are not giuen vnto their owne iudgement which presume not of themselues neither doe esteeme themselues aboue others but doe labour to keepe themselues within the simplicitie of the worde by assuring themselues of the goodnesse and fauour of God and of his promises and through true repentance do giue thēselues to followe the righteousnesse that GOD hath commanded by his lawe and become subiect and obedient vnto this good father of heauen These I say that are such and haue set all their desire to doe the wil of God and which can say Lord my hearte is not Psal 131. 1. hawtie neither are mine eyes loftie neither haue I walked in great matters and hid from mee suche are accompanied with wisedome wherevpon followeth that they shall not bee confounded but shal-be exalted vnto honour For length of daies is in her right hande Pro. 3. 16. When there is so much riches in wisedome the which doeth accompany and follow the humble they shal be farre from shame and shal be crowned with immortall glory But to the ende that wee should not deceiue ourselues and in the place of humility to be accompanied with pride let vs note that there are some which doe count themselues and would also be esteemed of others to be humble and yet they burst with pride First of all wee place the hypocrites which in wordes doe abace and become lowly and yet indeede woulde bee the greatest As the Pope nameth himselfe to bee Math. 23. 5. 7. 15. Rom. 16. 17. Phil. 3. 18. 1. Tim. 6. 3. Mat. 7. 22. Rom. 10. 3. Col. 2. 1. Math. 7. 3. Rom. 2. 1. Luk. 18. 11 Heb. 11. 13 13. 14. the seruant of the seruants of God and yet for al that wil be worshipped The Monkes and Priestes doe also abace themselues both in words in gesture but they may bee set amongest the order of hypocrites of whome our Lorde Iesus Christe doeth warne vs And doe al their workes for to bee seene of men Secondly the false Prophetes and lying Doctours Thirdly those are not nor wil not bee contented with the puritie of the Gospel the which doeth preache vnto vs saluation in Iesus Christe but will bee saued by their workes Fourthly they which iudge others and doe worse themselues such are like the Pharisees 3 The vprightnesse of the iust shall guide them but the frowardenesse of the transgressours shall destroy them Wee are all pilgrims in this worlde but wee are so ignoraunt that we cannot guide ourselues in our iourney but are like vnto blinde men which presume and take vpon them to walke in the way without a guide they rather take the wrong way then the right and doe stumble and knocke themselues and they fal hurte themselues and are in danger to bee lost Suche is our state if wee be left to our owne nature wee wander out of the right pathe and if wee be not set in againe wee perishe For for to guide ourselues and to atchieue and come to the ende of our enterprise we consider and set before vs the greatest number and doe followe them and in so doing wee enter at the wide gate and walke in the broade Mat. 7. 13. way that leadeth to destruction And in this sort wee doe cleane contrary to that which wee desire for naturally wee desire to guide ourselues and so wel to dispatch our businesse that wee shoulde haue no hurt therby But it is necessary that we should want of our desire seeing that in labouring to doe our businesse wee proceede therein by deceit and malice by vnfaithfulnes lying and craftie packing by hypocrisie and feignednesse and doe not labour to enrich ourselues but with the hurt hinderance of our neighbors so that wee may well complaine with Dauid Helpe me Lord for there is Psa 12. 1. Esa 9. 17. 59. 3. 9. not one godly man for the faithful are diminished frō among the children of men And with Esay For euery one is an hypocrite and wicked and euery mouth speaketh folly For your handes are defiled with blood and your
is fulfilled that which is saide That they which woulde be 1. Tim. 6. 9. rich fal into temptation They which vse them after such a sort deserue wel destruction and damnation for they destory themselues wittingly they are like vnto them which haue no strength nor power to stande vpright of themselues and yet they despise and reiecte him which doeth offer them a stay and wil vpholde them For albeit wee are mooue and haue our being in God as hee onely is our Creator euen so hee onely doeth guide vs mainteineth and gouerneth vs he onely is our stay and vpholder and the couetous reiecting him it followeth necessarily that they Actes 17. 2◠must fall If wee haue true knowledge of this same and that wee haue not the eyes of our vnderstanding and senses blinded with the brightnesse of the glory and pompe of the prosperitie and triumphe of the worldly riches it shall not be very easie to beleeue that he which trusteth in his riches shall fall as Solomon doth here pronounce And before him Dauid As for the vngodly Psal 37. 20. they shall perishe and the enimies of the Lorde shal consume as the fat of lambes yea euen as the smoke shal they consume away Psal 49. 11. Againe And they thinke that their houses shal continue for euer And albeit that wee alwaies see not with the eie the fal of the couetous and of them which haue set their heartes vppon riches yet neuerthelesse let vs not desire to bee like them but let vs knowe for certaine that they shal fal so downe that they shal neuer more arise from the same They well deserue suche a fal for too make themselues riche and for to mainteine them in their wealth they Mat. 19. 23. vse wicked meanes and are led with vngodly affections and passe not though they doe wrong vnto their neighbours but the greatest parte of suche people doe studie and delight to doe iuiurie wrong vnto their neighbours Solomon doeth signifie it when against him which trusteth in his riches he setteth the righteous to whom he maketh a very pleasant promise whē he saith But the righteous shall florishe as a leafe but the same is no lesse harde to be beleued then the former threatening for the wicked so muche as they can do bring the righteous into so poore estate and case that it seemeth they shal neuer rise vp more and therefore they mocke at the hope of the righteous But not staying ourselues vpon the opinion of the worlde nor in the sense of the fleshe let vs trust vnto the promise of Solomon before whome the Psalmist hath saide that the righteous Psal 62. 11. shal florishe like a palme tree Let vs then bee certaine that what miserie soeuer wee suffer the Lorde wil restore vs vnto a prosperous and pleasant state as the same is signified vnto vs by springing bringing foorth and florishing heere and in other places As heereafter Iacob shal take roote Israel shal florishe and growe and Esay 27. 6. 35. 1. Ose 14. 6. 6. the worlde shal be filled with fruite The Desert and the wildernes shal reioyce and the wast ground shal be glad and florish as a rose I wil be as the dewe vnto Israel hee shal growe as the Lilly and fasten his rootes as the trees of Lybanon his branches shal spread and his beautie shal be as the Oliue tree and his smel as Lybanon Solomon also in this place doeth wel shew it when against falling which signifieth misery and destruction hee setteth florishing And in them both he vseth the future tence or time to come wherby he doeth somewhat signifie that there shal be no ende of the falling of the wicked nor yet in the prosperitie of the righteous Ieremie doeth likewise signifie it when he saith Cursed bee the man that trusteth in man and maketh flesh his arme and withdraweth Iere. 17. 5. his hart from the Lord. For hee shal be like the heathe in the wildernesse and shal not see when any good commeth but shal inhabite 6 the parched places in the wildernesse in a salt lande and not inhabited Blessed be the man that trusteth in the Lorde and whose hope 7 the Lorde is For hee shal be as a tree that is planted by the water which spreadeth out her rootes by the riuer and shal not feele whē 8 the heate commeth but her leafe shal be greene and shal not care for the yeere of drought neither shal ceasse from yeelding fruite And in the first Psalme when hee compareth the state of the wicked with him that delighteth in the lawe of the Lorde 29 Hee that troubleth his owne house shall inherite the winde and the foole shal be seruant vnto the wise in hearte Albeit that as wee haue seene it is a dangerous thing to trust in riches and a profitable thing for vs to be giuen vnto righteousnes yet to possesse and to vse riches for to succour our houshold at need is not against righteousnes they rather serue to bring foorth fruits of righteousnesse and equitie Many of the olde fathers did abound in wealth and yet ceassed not to bee righteous As Abraham Iob and the good kinges of Iuda for they did not set their heartes vpon them but vsed them as though they enioyed none Abraham hath wel shewed it in dwelling in the promised lande as a stranger and in patiētly bearing many remouings pilgrimages which it behoued him to make Iob also hath shewed it by the great pacience that he had in the losse of his children of his goods of his health The holy fathers which haue thus vsed them had alwaies enough and were neuer voide of riches but were contented and by wisedome did gouerne housholders quietly and did keepe their family in subiection and obedience and had authoritie preheminence ouer their childrē and houshold seruants If wee follow them as is very necessary for al heads and fathers of houshold our businesse shal be quietly gouerned we shal possesse so much goods as shal be necessary we shal haue credite and authoritie with our familie the which shal be at our commandement for to giue vs al obedience and please vs in al things But contrarily if we burne with couetousnesse therby we spare more then is right and reason not helping the needes of our family so do trouble it making the same sorowful giuing it occasion of sorrow and to spite vs and to worke our destruction and labour to take steale and to pul from vs what they can we must looke for a great pouertie through which we shal be so astonished that we shal loose our sense and so we must be faine to become subiect vnto them which can tel how to gouerne themselues wisely so beastly and feareful shal we be by our misery Solomon doth signifie the same saying He that troubleth his owne house c. In the first part of this
might seeme at the first sight but doeth promise riches as afore in the 10. Chapter and 4. verse And sith that these riches are necessary and that he doth not promise theÌ„ but vnto the labourer it followeth that hee exhorteth vs vnto labour and doth shewe vs that it is necessary for vs to labour And albeit that of our nature wee are not so much giuen to do pleasure and seruice vnto our neighbours as that wee wil leaue our owne worke to doe theirs and also are not so diligent nor so earnest in taking of paine that wee shoulde take other mens worke in hande with our owne yet notwithstanding because there are many curious and vndiscrete which forsaking their office woulde gladly take both the office and worke of others in hande Solomon would not omit to teach vs that we should keep ourselues within our limits And therefore he hath not saide simply That whosoeuer doeth tyll the earth but hee that tilleth his lande Let vs therefore learne not to take in hande that which doeth not belong vnto vs otherwise wee shoulde not be compelled to leaue our vocation for wee are not able to deale in diuers estates neither haue shoulders strong enough for to beare many burdens Wee are like vnto a body whose members haue diuers operations and offices and where euery member doth his owne office without intermedling in the office of the other and in this sort there is no confusion of disorder in the body but the members are careful help one another S. Paul doth teach vs such similitudes for to shewe vs that none ought to thinke Rom. 12. 4. 1. Cor. 12. 12 and esteeme of himselfe more then behoueth that euery one ought to imploy himselfe after the measure of the grace that he hath receiued and that euery one vse his estate so as hee shoulde also care for his neighbour But because hee speaketh but of the tilling of the lande it might seeme that the promise to be filled with bread doth not belong but onely vnto them which tyll the lande which do plant the vines which doe sow and reape and which are occupied about the lande but let vs knowe that al they which busie themselues in any woorke that is meete and agreeable vnto their vocation which is allowed of God are woorthy to bee satisfied with bread And therefore albeit Solomon doeth not speake but of the tilling of the lande yet doeth hee not exclude other vocations which are not forbidden of God but vnder one kinde hee comprehendeth all occupations and woorkes and al estates which God hath ordeined for men to bee occupied that they shoulde not eate their bread for nought in slouthfulnesse and ydlenesse If any man demande Gen. 2. 15. 3. 17. why Solomon hath rather named the tilling of the earth then any other estate there may be twoo reasons assigned for the same The first is that the tilling of the lande was first ordeined The seconde is that thereby the earth doeth bring foorth vnto vs that which is most necessary for the maintenance of this present life that is to say bread by the meanes whereof wee obteine al other necessaries corporal profits Wee may wel vnderstand it when Christ teaching Mat. 6. 12 vs to aske that which is needful for this life doeth not make mention but of bread Moreouer let vs note that sithens Solomon doth promise that we shal be satisfied with bread that it is lawful for vs to desire riches but only such as are necessary It is not lawful for vs to desire a great superfluous abundaÌ„ce but we should conteÌ„t ourselues with a smal thing as SolomoÌ„ doth signifie it though he doth promise vs but bread Not so but that God doeth giue vs al other meates the which we may vse with thanks giuing but we must not be curious of them as are the gluttons and dainty mouthed which care only for their mouths bellies care no whit for their neighbours Albeeit such maner of people haue plently of bread yet are they not filled for they are neuer satisfied After this promise hee addeth a threatning to the contrarie the which hee expresseth by a reproofe saying but hee that foloweth the ydle is destitute of vnderstanding For to expresse and to describe the man which wil not labour he saith that he is slouthful that is to say that hee laboureth to be like vnto them and heerein he closely doth chide and threaten them as before in the 16. chap. 6. verse c. And to finishe the reproofe he saith he is destitute of vnderstanding by such reprehension which is commoÌ„ in the world against the slouthful he sheweth that he that foloweth them is wel woorthy to dye for hunger for sith he is voide of vnderstanding his outward members as armes and legges doe feele therof whereof doth folow pouertie A slouthful hand maketh poore c. And if man for want of labouring Pro. 10. 4. to get his corporal bread deserueth to bee called destitute of vnderstanding by a more strong reason hee which hath no care of the health of his soule hath a very faint hart 12 The wicked desireth the net of euils but the roote of the righteous giueth fruite The hunter or the fouler that desireth to make his profit in hunting or fouling doeth not onely set and lay to take one beast or one foule but many and to obtaine his desire hee prepareth his lawnes toyles and nettes and doeth place them as hee knoweth they will serue him best to make greatest spoyle of beastes for he doeth not hunt after them for to nourish and keepe them aliue but to kil and eaâ—e them and to satisfie his desire euen so the wicked is not contented to commit one euil but doeth inuent many and against many persons and chiefly against the weake and feeble against the simple and innocent which want power or wisedom to resist the wicked as doe the beastes that the huntsman or fouler pursueth And to come to the ende of his deuises and enterprises hee vseth diuers artes according as they are fit to bring him his desire and come to the ende of his enterprise one while hee proceedeth by craft and subtiltie another time by force and violence sometimes by cruel woordes as by rebukes false witnesse bearing and threateninges Solomon doth signifie the same in fewe woordes when hee saieth The wicked desireth c. And as it is more amplie described in the Psalmes Saule against Dauid Absalon against Psal 10. 7. 50. 16. his Father Dauid Iudas with the Scribes and Pharisees against Iesus Christ haue wel shewed that they did desire a multitude of euils The Pope and his souldiours tyrantes and enemies of truthe doe wel shewe that they desire a multitude of euils against the children of God Wee feele that other wicked men also as iudges and vngodly counsellers murtherers theeues vsurers couetous whoremoÌ„gers and adulterers do wish a net of euils For al
lighte vpon the wicked the which are payde them after their desertes but that which is giuen vnto the good commeth of meere grace as aboue in the 11. chapter 18. verse and chapter 12. verse 2. 15 The way of a foole is right in his owne eyes but hee that heareth counsel is wise When after the natural reason or humaine sense or the affection of the fleshe wee followe our fantasies inuentions and good intentes wee seeme to ourselues to bee very wise and that wee walke vprightly But sith that in so dooing wee wander and goe out of the way which is taught vs by the woorde the which only is right Solomon or rather the holy Ghost letteth not to pronounce vs fooles when hee saith The way of a foole c. Moyses seeing before hande howe the children of Israel did stray from Deut. 3â— the seruice of God that hee had taught them by his woorde calleth them fooles and vnwise saying they haue corrupted themselues towardes him by their vice c. For the selfe same cause Ieremy also since that time hath called them fooles saying Heare nowe this O foolishe people and without vnderstanding which Iere. â— 21. haue eyes and see not which haue eares and heare not And forasmuch as the Papistes at this day doe the like delighting in their abhominations wee may truely say they are a foolishe people Nowe if they which thinke they doe wel are foolishe by a stronger reason they which boast themselues in their wickednesses the which they commit against their consciences deserue wel to bee counted foolish For this cause also it is saide of them The foole hath saide in his heart there is no God c. Except therefore that Psal 14. â— wee bee assured that that which wee say or doe is according to that which God teacheth vs by his woorde let vs take good heede from perswading ourselues that wee doe walke right For there is no way right but onely that which the Lorde God doth shew vnto vs in his lawe The same is not ours aswel for that that of our nature wee forsake it and are not pleased therewith as also for that wee cannot walke but that GOD wil guide vs nor goe forewardes without his assistance as may bee gathered out of the hundreth and nynetienth Psalme Therfore when any thing doeth delight vs besides the woorde of God wee are foolishe for our way is right before our eyes The same is called ours aswell for that that wee become forgetful of God despise him and rebel against him for to folowe our fantasies and affections as also for that that whatsoeuer pleaseth vs is inuented by our braines or commeth from our Fathers which haue beene ignorant of the woorde or that wee attribute the same vnto our wisedome and cunning vnto our care and diligence And indeede we doe wel deserue that such way shoulde be ours seeing it is nothing worth For seeing that wee are good for nothing wee cannot bee occupyed about any thing that is ought Wherevppon it followeth that wee are foolishe if wee delight in such woorke for in such sorte doe wee declare openly our foolishenesse when that which is nothing worth yea rather which is hurtful vnto vs doeth please vs. Contrarily if so bee by renouncing of that which is our owne and abhorre it wee doe giue eare vnto those which giue vs good counsel and beleeue the same delighting to folowe it and to order our life thereafter wee are wise as Solomon doeth affirme saying But hee that heareth counsel is wise Hee speaketh not heere of the corporal and external hearing but of the inwarde and Pro. 1. 25. spiritual For albeeit that the counsel whereof hee speaketh is the pure woorde of trueth which serueth to teache to exhort to correct and to threaten many doe heare this woorde and yet are not Mat. 7. 26. wyse Wee must therefore heare with an earnest minde to take pleasure and to giue al diligence to folowe the counsel that is giuen vs in the name of GOD and by his woorde Otherwise wee must looke for a feareful iudgement yea more then the Papistes Pro. 1. 26. or other infidelles which haue not such communication of counsel as wee haue They haue counsel which maketh to erre and wee haue counsel which leadeth vs straight to life if wee followe it Notwithstanding they shal bee no more excusable then the most vnthankeful as are they whome God lighteneth by the preaching of the pure trueth and doe despise it mocking refusing and persecuting it Moreouer for to shewe ourselues wise and Luke 18. 11. Iohn 9. 28. 34. not to bee counted fooles let vs bee more ready to condemne ourselues then to boast ourselues let vs not bee like vnto the Pharisees 16 A foole in a day shal be knowne by his anger but he that couereth shame is wise Man is of such a nature that he wil be feared and douted and cannot suffer to bee despised nor to receiue any signe of contempt If it seeme to him that any labour to trouble him hee is straightwaies moued with anger and wrath and sodainely doeth shewe it by contentions debates strifes and vprores in outragious wordes and violent deedes Hee boyleth so vehemently with impatientie and furie hee hath so greate desire to bee reuenged for the iniurie that hee perswadeth himselfe to bee done vnto him that he looseth al boldnesse and cannot dissemble his naughtie stomacke and yet it seemeth vnto him that hee is mighty and strong and that hee behaueth himselfe as an honest man and that his heart is vpright because hee suffereth none to bite him neither to treade him vnder foote But the holy Ghost doeth pronounce him to bee a foole by the mouth of Solomon when hee saith A foole in a day shal-be knowne c. Saying A foole in a day hee meaneth not that the foole is satisfied to haue shewed his anger and wrath for a litle while and afterwards returneth to be reconciled and to be friendes againe with them with whome hee was angry as euery one of vs must doe in folowing the goodnesse of our heauenly Father For he endureth but a whyle in his anger but in his fauour is life Psal 30. â— And for to folowe him wee must obey Saint Paule Bee angry but sinne not c. Againe Let all bitternesse anger Ephe. 4. 26. 31. and wrath crying and euill speaking bee put away from you with all maliciousnesse c. But hee meaneth that wee must not dwell and abyde long in the companie of a foole for to knowe the wickednesse of his heart for as soone as a man shal haue remoued but a strawe without his wil without purposing to offende him hee sheweth by iniuries ragings and violences what hee is within As Caine against Abel Core Dathan and Abyram against Moyses Saule against Dauid the enemies of the trueth against the children of GOD not onely Num. 16. amongest the Papistes but
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
that hee esteemeth the poore man walking in his integritie of life to be more happie then the foole which abuseth his lippes This exposition conteineth trueth and dependeth of the former for if the poore man be preferred by God it foloweth that he is in good estate and more happie then the foole 2 Desire without discretion is not good and he that hasteth with his feete offendeth Those which are not instructed in the worde of God but ledde by the sense of their owne corrupt nature and according to the appetite of the fleshe haue diuers and sundrie desires and haste as muche as in them lyeth to attaine to the ende of them and to enioye them They thinke stil it is no hurt to desire that which they haue in their phantasie although they knowe not what the ende wil bee neither if it be profitable for them to obtaine it according to their desire If the worlde reprooue and condemne not suche desires the holie Ghost ceaseth not to blame and reiect them as vnprofitable and wicked saying by Solomon Desire is naught c. And it is in folowing that which God forbiddeth Therefore seeing God hath giuen suche commaundement it is Exo. 20. 17 not without cause that Solomon blameth it For it is not lawful to make that good approoueable which God forbiddeth whose onely wil should suffice vs for the perfect rule of al iustice and equitie Likewise naturally wee perceiue that in desiring we are prouoked to strife and debate if we obtaine not our desires and enioy them at our pleasure And therefore Saint Iames doeth worthily rebuke the couetous But when we see that the antient holie Fathers Iam. 4. 1. as Abraham haue had desires which haue not bene reprooued naye rather haue obtained according vnto them yea more then Gen. 15. 2. 12. 2. 13. 14. 21. 1. 28. 20. 13. Psal 50. 14. Mat. 6. 9. Psal 145. 18. Rom. 3. 9. they could themselues desire Hee desireth it according to discretion as appeareth by the promises and so hee obteineth it Iacob desireth that the Lorde God wil assist him folowing heerein rhe promise made Dauid desireth often to be deliuered from his enemies for hee knewe that God woulde that hee shoulde raigne in Israel Also seeing it is Gods wil that wee shoulde cal vpon him and that our Lorde God hath taught vs to praye and that we haue the promise to bee hearde wee shoulde and ought to vnderstande that Solomon blameth not al desires for hee himselfe hath wished and obtained And in this place he sheweth it also when he saith not absolutely Desire is not good but hee addeth to it Without discretion as if hee shoulde say That when wee wishe for any thing whereof we haue not certaine testimonie in our consciences that the worde of God alloweth it suche wishe is not good It is without fayth which is the foundation of al goodnesse yea the goodnesse of our desires and without the same it is impossible to please God And by consequence hee imputeth it a sinne And for this cause the infidels are frustrate of their desires as many haue Hebr. 11. 6 Rom. 14. 24. prooued it and principally the enemies of God and his people And the holie scripture yeldeth testimonie therof The desire of the wicked shal perishe Likewise that it is not good to desire Psal 112. 10 without discretion Solomon sheweth it when he calleth it sinne saying And he that hasteth He saith the same that we haue expounded but vnder other wordes wherein hee speaketh by similitude For euen as hee that runneth with his feete without any other consideration but that hee come to the ende of his race and atchieue his iourney falleth and stumbleth against them that he meeteth and so doeth them hurt so he that is ardent in his desires and boyling in his affections to doe a thing not knowing whether it be lawful for him or no is not cleare without damage principally of his soule he troubleth hurteth others and so sinneth And to accomplishe his desires hee doeth that wrong to his neighbours which he woulde shoulde not bee done vnto himselfe and he doth them not that good which he is bound to do and which he would should be done vnto him if hee were in the place and estate of his neighbours And which worse is hee giueth not the honour to Gods prouidence which is due theretoo for hee distrusteth thereof and hath al his whole endeuour on his enterprise and affections Hee leaueth God behinde and puts him backe to the ende hee bee not letted to runne after his desires which he would Psal 38. 10. 42. 2. 119. 20. 131 Esa 26. 8. 9. renounce and bee coye to atchieue if hee had God in his thought and desired like the Psalmist and Esay 3 The foolishnesse of man shal peruert his waye And his hart shal fret against the Lorde It seemeth that the wicked prosper and doe their busines wel in this world and therefore they are accompted honest sage wise which thing they desire and couet and enforce themselues to appeare so Notwithstanding in their businesse they neuer come to the ful ende of that they desire And therefore they streine themselues bee it right or wrong to obtaine their owne wil and by this meanes they marre al. First for them for they haue thoughtes and deliberations which proceed from the malice of their consciences the which Solomon calleth follie Eliphas guile and sutteltie and Dauid vanitie Wherevpon enseweth that they can profit nothing Iob. 4. 12. 13 Psal 94. 11. but must of necessitie be frustrate of their enterprises attemptes as one may see by the places afore alledged and as Solomon pronounceth it saying The follie of man shall peruert his wayes c. Secondarily as much as in them lyeth by their follie and wickednesse they doe al manner euil to their neighbours whereas they shoulde doe good and bee sage to profite and helpe them And so they peruert their way practising and doing cleane contrarie to their office and duetie Then as they are peruerse so God is to them peruerse not permitting them to come to the end of their enterprise Psal 18. 27. as they woulde And when they thinke sure to haue an end of the same God ouerturneth al and maketh the wicked feele that it is hee that is troubled disturbeth them to dispose their waies according to the appetite of their follie Yea for that cause he handleth them so rudelie that they knowe not in what taking they are but they feele great resistance whereat they are angrie agrieued and dispited And although it seeme to bee against men onelie that they would deale notwithstanding insomuch as they cast their rage against innocents whose defender God is they fret and fume against him not in wordes onelie but they beare him a grudge also in heart Solomon speaketh so when hee saith And his heart c. One may wel
force and escapeth the dangers wherein the strong men of the worlde perishe This same was seene at al times in Noe and the Giants which were of his time in Moyses and Pharao In Ioseph and his maistresse In Daniel and his enuyers In Dauid and Saule and in many others as in the Prophetes and their enemies the Apostles and their persecuters and nowe in the poore faythful and their aduersaries which are the great sages of the worlde as the Pope and his Supposts Kings their flatterers and tormenters Wherefore wee ought to vnderstande that wee shoulde not aspire to the puisance and force of this worlde which maketh a man proude and so of force hee must perish seeing hee hath God for partie against him but being feeble and abiect according to the worlde wee ought to fortifie ourselues in humilitie of spirite and then wee shal haue the Almightie on our side 6 For thou shalt make warre by good aduise and safegard is in the multitude of counsellours It is very needful for a man to bee wise and skilful otherwise if warre rise against him he hath no power or force which is woorth any thing For as wee haue seene power is in the wise man and force in the skilful without wisedome a man is not wel aduised and despiseth al good counsel that one can giue him And so as hee is without power and force euen so hee knoweth not on what side to turne him to fight with his enemie and ouercome him or put him to flight and keepe him that he hurt him not But if a man by the conduct of wisedome and prudence aduyse warily and neerely that which he hath to doe and seeke to haue the opinion of men of good counsell if warre aryse or hee must begin it he shal knowe howe to guide it as Solomon saieth For thou shalt make warre by good aduise And obtaine victorie as Solomon signifieth saying And sauegard c. Abraham was a stranger in the lande of Canaan and had no great might according to outwarde apparance and yet hee made warre by good aduise against foure Kinges Moses Iosua some of the Iudges and Kings of Iuda haue made warre by good aduise to wit according to the Gen. 14. 14 commandement of the Lorde and haue not only escaped dangers but also obtained victorie Wherein we ought to learne that if by the worde of the Lorde we print in our heartes his feare which is the beginning or principal pointe of wisedome if it chaunce that we must go foorth to battel wee shal handle it wel And although wee perishe or die in the pursute yet neuerthelesse wee sticke not to obteine victory ouer our enimies the which Solomon calleth safegard for our fooes obteine not that against vs which they pretend seeing wee perishe not for euer as they desire but our soules are in consolation and our bodies rest for a season in the dust I say namely if it chaunce that they must goe out in battell for it woulde not be good aduise nor counsel if by ambition or couetousnesse to raigne and enlarge our limites or for desire of reuenge wee make warre as doe the great men of this worlde which haue no true knowledge of God and make no account to learne him by his worde In the same only one findeth good aduise and it is made common to vs by multitude of counsellours as Moses Dauid Solomō the Prophets Iesus Christ and his Apostles and also the great number of faythful ministers and teachers of the truth If we wil beleeue them we shal-be wise and men of knowledge we shal haue power and force and by good aduise shal make warre when it shal be needful and not otherwise And yet afore we insinuate ourselues therein wee shal-bee carefull to restraine it and as much as is possible and lawefull wee shal searche the wayes of peace As Saint Paule admonisheth vs. If superiour powers doe not gouerne and guyde themselues there is no good aduise and by consequence no safegarde Rom. 12. 18. but destruction for where no knowledge is the people falleth And if by good aduyse and counsell wee must make temporal Prou. 11. 14. and bodily warre by a further reason when we haue strong suttle malitious and cruel enemies which are hurtful to vs and seeke to suppresse vs to make warre against them wee haue neede of wisedome and skil of power and force fortified with good aduise and counsels For this cause Saint Paule seeketh wel to munite vs as appertaineth speaking of the preaching of the Gospel wherein Christ is communicated saying That he teacheth euerie man in all wisedome to the ende to make euerie man perfect in Iesus Christ We are also admonished to enterprise nothing rashly but as it were Ephe. 6. 10. Col. 1. 28. Organs or instruments of our God wee permit that he finishe his worke 7 Wisedome is haughtie to the foole wherefore he shal not open his mouth at the gate There is not so wicked a man in the worlde which seeketh not to persuade himselfe that hee is an honest man and there is none so foolishe which esteemeth not himselfe wise and yet neuerthelesse they are al naked of wisedome neither wil they nor can they attain thereto for they are carnal and she is spiritual they are earthly yea hellishe and she is heauenly yea aboue the heauens and there is none that can be partaker of her but by the worde of God the which is despised and reiected by fooles and they haue no vnderstanding thereof This highnesse is signified to vs when Solomon saieth Wisedome is haughtie c. Wherein hee approcheth to that which Dauid saieth Thy iudgements are farre from his presence O Psal 10. 5. 92. 6. 7. Deut. 30. 11. Lorde for thy lippes are great and thy thoughts verie deepe c. But it seemeth to withstande that which Moyses saieth That commaundement which I commaund thee to day is not hid from thee neither is it farre of c. For Moses speaketh to the people of Israel whom he rebuketh of corruption frowardnesse and follie The answere is That Moses in the first place speaketh properlie to them which yelde themselues easie to be taught although his worde bee addressed to al the people This is notorious by the promise The Lorde thy God wil circumcise thy heart and the heart of thy successours c. the which appertaineth not but to the faithful and obedient as it behooueth vs well to vnderstande for the wicked and obstinate are vncircumcized according as the scripture calleth Iere. 9. 25. Eze. 44. 7. Act. 7. 15. them In that then that one hath a circumcized heart he yeldeth himselfe obedient to the Lorde and his doctrine is easily found and not otherwise Also although that in the seconde place he addresse his speeche to al the people reproouing them as is saide yet notwithstanding the reprehension or blame is laide properly against the stubborne incorrigible
fall into mischiefe or by mischiefe to wit that which they imagine and worke And it is that which is saide Beholde hee trauelleth to bring foorth iniquitie and hath conceaued affliction but wil bring foorth lying Hee hath digged a pit and Psa 7. 15. 9. 15. made it hollow but hee is falne into the ditch which he hath made c. The Heathen are sunke into the pit which they haue made c. And so the ruine of the wicked is mortal and without recouery but there is remedy for the iust mans fal Wherefore when wee are in affliction and aduersitie and wil knowe if wee may bee deliuered and raised vp from the same let vs take good heede to put our affiance in God our father and assure ourselues that he loueth vs for the loue of his sonne Iesus Christe and giue ourselues to yeelde obedience to his commandementes Thus doing wee are on a sure grounde that God accepteth vs for inst and therefore hee wil not suffer vs to perish in our afflictions but wil raise vs vp againe Some expounde the two former sentences otherwise to wit as though Solomon spake to the wicked saying Let it suffice thee to bee wicked entangle not the iust man with thee in thy wickednesse Put no lets before him seeke not occasion to slaunder him nor trouble not his rest Prouoke not the anger of God against thee who loueth the iust and restoreth the decayed Take no pleasure in the fal of the iust man for hee falleth oftē because he is enuironed with the infirmitie of the flesh And there is not a iust man on earth which doth good and sinneth not But the iust sinne somtimes greeuously And God permitteth it to the ende that being brought lowe they may loue him more feruently and may become better aduised and more gentle to their neighbours The iust man in falling looseth not his faith hee acknowledgeth quickly his fault and repenteth incontinent and al and euery time that hee falleth hee riseth againe Hee falleth not to deth because the Lord holdeth him vp with his hand God suffereth him to fal but not to lye there stil But the wicked fal in their mischiefe Their fal serueth them to no good for they repent not nor they conuert not nor haue no remorse They are naked of confidence and perseuer in their wickednesse And likewise that which is good turneth not them to good Now although such sense conteine good doctrine yet the first is better for the woorde which Solomon vseth which signifieth to fall is hardly founde in the Scripture for to sinne but stil to suffer aduersitie 17 Bee not thou glad when thine enimie falleth and let not thine heart reioyce when he stumbleth It is saide that God hath not made death and that he taketh no Sapi. 1. 13 Ezeh 18. 32 33. 11. Esay 59. 2. Rom. 5. 10 Col. 1. 21 pleasure to see the liuing perishe and it is conformable to that which the Prophet Ezechiel saith I couet not the death of him that dieth saith the Lorde c. I am liuing saith the Lorde I couet not the death of the infidel but that hee conuert from his way and liue Nowe when it is so that by our sinnes wee are enimies to God hee declareth and sheweth himselfe very merciful when hee seeketh not our destruction but calleth vs to him againe giueth vs accesse by Iesus Christ his sonne by whome hee hath reconciled vs to him to giue vs life and saluation for euer And as hee is such a one towards vs who are his enimies by nature for the affection of the fleshe is enmitie against God euen so wil hee that wee be pitiful and charitable towards them which are our enimies as he declareth it vnto Ro 87. 8. vs sufficiently by the benefites which he sheweth vpon vs dayly of the which we are not once worthie But not content herewith because we are as it were blinde dul and sluggish not caring to consider his meruellous workes ful of great benignitie and bountie hee declareth it vnto vs by his worde He hath also declared it vnto vs by examples as of Ioseph towards his brethren of Dauid towards Saul of Iesus Christ towardes mankinde and very manifestly towardes Exo. 23. 4. 5. Leui. 19. 17. 18. Mat. 5. 44 Rom. 12. 17. them which put him to death and of S. Stephen towards his persecutours And therefore it ought to bee manifest that it is not without cause that Solomon admonisheth vs saying Bee not thou glad when thine enimie falleth and let not thine heart reioyce when he stumbleth And as it is manifest vnto vs euen so wee ought to followe it otherwise wee are not the children of God our heauenly father which maketh his Sunne shine on the good and on the euil But some wil say that the children of Israel sang a songue to the Lord for the destruction of Pharao and Mat. 5. 45 Fxo. 15. 1. Ind. 5. 1. Psal 9 18 3. 8 Esay 1. 24. his people And Debora Barac sang to the Lorde for the discōfiture of their enimies And Dauid reioyced at the fal of his enimies And God saide I wil solace my selfe with my aduersaries reuenge mee on mine enimies and therefore that it is laweful to reioyce at the fal of the enimie I answere That wee may reioyce at the fall of our enimies when it serueth to the glory of God and that by the same fal wee learne to feare the Lorde and magnifie him and exalt him But if wee haue regarde to followe our proper iniuries and search our particular profite if wee mingle our affections therwith which are ordinarily il gouerned and if because we loue ourselues wee are the swifter to reioyce at the ruine of our enimies our ioy is not righteous And also it is that which Solomon forbiddeth vs in this present 18 Least peraduenture the Lorde see it and it displease him and hee turne his wrath from him Hee putteth foorth to vs three reasons to restraine vs from the ioy and pleasure that one taketh in the fal and stumbling of his enimie The first is that God seeth it whereon they thinke not which reioyce in the euill of their enimies neither wil they because in pleasing themselues they proceede with an euil conscience bearing hate rancor against their enimies because it seemeth to thē that they are wel reuenged of thē whē they see that the euil hapen to them which they wished for And therefore they thinke not in their thoughts that God seeth them although it bee so for al thinges are plaine and manifest to the eies of the Lorde yea afore their being as also Solomō knew wel but he saith Least peraduenture c. for they which set not God before their eies as they ought regard not the care and prouidence the knowledge and vnderstanding of the Lord but attribute al to fortune and chaunce And so hee speaketh according to the sense
one thing let the other to bee done such sense is not vnconuenient but the first agreeth right wel with the scriptures as may be seene and containeth large doctrine and of good edification 28 Bee not a witnesse without cause against thy neighbour for wilt thou deceiue with thy lips To fauour the wicked which they loue carnally and to bee welcome amongst thē also to hurte indamage the innocent whome they hate vniustly and of whome they looke for no support or fauour men make no difficultie nowedayes to speake against their consciences in lying slaundering and laying false reproche against them Solomon sheweth wel that it is against conscience and of set purpose when they doe so First when hee saieth simply Bee not a witnesse against they neighbour For also it is not ill done to beare witnesse against the iniurious and wrong workers the dissolute and reprocheful But it is necessarie to accuse them and purchase their correction and punishement As wee ought to vnderstande if wee haue any smacke of natural sense and also the scripture sheweth vs it in many places Solomon I say saieth not simply Bee not a witnesse against thy neighbour c. but hee addeth Leuit. 5. 11. Num. 35. 30 without cause And heerein as it is said he sheweth that the slanderers and false witnesses doe sinne against their consciences of malice deliberate For there is none bee hee neuer so wicked Deu. 17. 6. Mat. 18. 16. 17. Iohn 18. 23. which wil not iudge it to bee very ill done to hurt or seeke to hurt his neighbour when hee giueth him no occasion Likewise if the wicked indure euil for iust occasion and that he seeketh to perswade himselfe that hee hath giuen no occasion thereof he wil complaine and say that men do him wrong to punish him which is a very sure argument that slaunderers and false witnesse bearers doe sinne against their consciences and of set purpose seeing they knowe well ynough that those whome they witnesse against haue giuen them no occasion of the wrong which they doe vnto them Secondly when hee asketh And wilt thou deceiue with thy lips For no man seeketh to deceiue but hee which proceedeth of set purpose and is reprooued by his owne conscience that hee doeth euill and that hee would not that others shoulde do the lyke vntoo him Also Solomon doeth pricke the conscience of the false witnesse bearer more neerely when hee vseth interrogation then if hee vsed a simple affirmation And rebuketh him more sharply of his malice which is not little but great and very detestable for men are not therewith only indamaged but also God is greatly wronged thereby by the malicious hypocrisie of such people when vnder shadowe of religion they seeke to vndoe their neighbours for to be hollow in witnesse bearing they bragge themselues to bee honest men as one may see when they make no difficultie to sweare that they say true and they knowe wel that they lye and that they shal lye falsely In this manner they wrong God greatly For they take his name in vaine in forswearing themselues and they recke not if God bee the author of lyes and asmuch as in them is possible they dispoyle God of his trueth and by consequence of his deitie which is to adnihilate him wholy for he cannot be God if he bee not veritable We see then that it is for good cause that Solomon attributeth fraude to them seing they counterfaite honest men swearing and promising to say the trueth and their hart is otherwise bent to wit ful of treason and disloyaltie And so the disceite is in the heart as God wel seeth it and the periured himself wel knoweth it Neuerthelesse in the sight of men which see but the outward shape the disceit is in the lips when they promise one thing and doe another quyte contrarie It is thus that they deceiue men And therefore Solomon saith And wilt thou deceiue with thy lips Wee see then that it is a very wicked thing to backbyte and beare false witnesse But yet the worlde maketh no difficultie of it as hath bene saide heretofore And although the scripture admonish vs often to withholde vs from false witnesse bearing yet neuerthelesse men amende not This is done because they thinke not that God is witnesse and iudge thereof and that they loue not their neighbours 29 Say not I wil doe to him as he hath done to mee I wil recompence euery one according to his worke Albeeit the world deuoide of good sense and right iudgement say that a man is worth nothing if he haue not blood in his nailes and if he reuenge not himselfe on them which haue offended him yet neuerthelesse one cannot so much abuse himself in speeche but his conscience wil shewe him in spyte of his head that one ought to bee peaceable and not to reuenge himselfe on his enemie according as he desireth For let vs take the most wicked man in the worlde who if he haue done iniury to any one whome he esteemeth stronger then himself he wil be content that he which is offended should holde his peace and dissemble the iniurie which is done to him and not reuenge it he will not thinke him for this a man of no value Likewise if he whom the wicked hath offended goe about force himself to be reuenged the wicked man wil seeke to appease him shew him that the offence is not so great that he ought so to couet to be reuenged Caine sheweth vs this somewhat for hauing offended God by the murther which hee had committed his wil was Gen. 4. good that GOD who was the stronger shoulde haue left him vnpunished And seeing that he coulde not shunne the iudgement nor flye the vengeance of God he complaineth saying my puniment is greater then I can wel beare Wherein one may see that the conscience of a man teacheth him that one ought not to be reuenged ouer his enemy And when Saule who was a wicked reprobate at diuers times iustifieth Dauid in that he had the power and opportunitie to reuenge himselfe and yet neuertheles had spared him he sheweth vs that a man be he neuer so disordinate hath 1. Sam. 24. 26. witnes in his conscience that he ought not to reuenge himselfe ouer his enemie according to his owne desire and pleasure But although we haue such natural light yet neuertheles we are so peruerse that wee seeke to extinguish and quenche it And therefore wee haue neede to be admonished else howe that is by the woorde of the Lorde Also for to shewe the right way of clemencie and peace to them which shewe themselues tractable and easie to be taught and to make culpable and guiltie the proude and highminded the furious and inraged the Lord giueth vs many commaundements which haue beene heretofore alleadged by the which hee sheweth vs that it is not not lawful for a man to reuenge himselfe nor doe the like
Notwithstanding the intent of Solomon is not to forbid vs to comforte them which are afflicted in their heartes by sweete and pleasant woordes for God hath giuen vs his worde to the ende that we shoulde vse it for the consolation of the sad and sorwful The Lorde comforteth the afflicted by the preaching of his worde when hee giueth efficacie to the admonitions exhortations and warninges which are doone in his name Esay 40. 1. 51. 11. 12. 61. 1. Iere. 31. 10. And when the wise instruct the ignorant and that the strong vpholde the weake the riche helpe the necessitie of the poore and those that are in prosperitie haue compassion on them that suffer aduersitie Solomon therefore wil not keepe vs from taking care to comfort the miserable and afflicted neither giueth hee vs to vnderstande that consolation is hurful vnto them but hee meaneth that if seeing our neighbours in distresse wee laugh at their misery and reioyce and take pleasure at it whereas wee ought to weepe haue compassion on them and put ourselues in paine to comforte them wee resemble those which vncloth their neighbours when it is colde wether and which spill vineger vpon Sope and Nitre Hee wil not therefore haue vs sing songues to an heauie hearte That is to say hee will not haue vs to laugh and reioyce when wee see our ueighbours in affliction for so doing in as much as in vs lyeth wee augment their miserie which is a thing very wicked before GOD as our Lorde Iesus Christ sheweth vs. Wherfore let vs obey the Apostle Saint Paule who saith Reioyce with Luke 6. 24. Rom. 12. 15. 1. Cor. 12. 26. them that are mery and weepe with them that are sad So that it may be accomplished in vs which is saide And if one member indure any thing all the other members shall suffer with it c. 21 If hee that hateth thee bee hungrie giue him bread to eate and if hee bee thir stie giue him water to drinke So muche is it vnlawful to take away the garment in a colde day or sing songues to the heauie heart when thy neighbour loueth thee or at leastwise hateth thee not is in miserie and distresse that rather it behoueth vs to haue pitie and compassion on them which wishe vs euil not only in words sound shewes but also indeedes helping them and succouring them at their necessitie Ioseph did so to his brethren who had shewed him great signe of hate and executed Gen. 7. 42 1. Sam. 24. 26. great crueltie against him Dauid kept that none shoulde doe Saul his enimie harme where vnto Solomon agreeth very wel saying If hee that hateth thee bee hungrie c. Iesus Christ commandeth vs the like Nowe as concerning the wordes of Solomon wee haue to note that it seemeth at the first shewe that hee is content that one make as much account of him which is his enimie as of a Dogge to whome likewise wee giue bread and water for hee speaketh but of giuing him bread and water But one may easily exempt Solomon from such suspition first in saying as the trueth is that the Scripture vnder bread and water comprehendeth al that which serueth to nourishe the body of man yea vnder the onely worde bread Secondly in saying that Solomon hath named that which is least esteemed to shewe that if one refuse to giue to his enimie bread and water he wil not giue him other meates which are Gen. 3. 19. 18. 5. 28. 20. 39. 6. 7 1. Kin. 13. 8. 2. Kin. 6. 22. Luk. 16. 10 exquisite nor wine which is sweete and delicate and to shew that if one obey not in a little thing he wil hardly obey in a greater according also as our Lorde Iesus Christe saith Hee that is vniust in a little matter is also vniust in a great matter c. And though in no other place of the Scripture are founde not bread and water for al the nourishnent of the body of man yet Saint Paul sheweth vs that we ought to vnderstande this place for al foode for hee nameth neither bread nor water but saith simply that one shoulde giue to eate Rom. 12. 20. and drink Vnderstande wee therfore that Solomon teacheth vs to be merciful towards our enimies ministring to thē according to our power that which they haue neede of And heerein he sheweth that wee ought not to hate any body although wee bee hated neither doe il though wee bee doone yl vnto but rather render good for euil in al thinges which are possible for vs. Thus doing wee shal bee the children of our heauenly father which maketh the Sunne shine Ro. 12. 14. 17. 1. Pet. 3. 9 Mat. 5. 45 on the good and on the bad c. 22 For thou kindlest coales vpon his head and the Lord shal deliuer thee The first good that commeth of our doing wel towards our enimies is that we kindle coales or as Saint Paul saith Heape coales of fire vpon their heades that is to say we breake their hearts Insomuch that they are forced to encline on the one side or on the other that is to wit that either by our benefites their courage is softened and they induced to loue vs or if they bee so cruel that they relent not by our benefites yet neuerthelesse they shal burne and bee troubled with the witnesse of their conscience which shal feele it selfe confused and ouercome with our benefites One may see this token in Saul and as Saul finally ceassed to persecute Dauid euē so our enimies wil leaue of to trouble vs so we shal not loose the 1. Sam. 21. 26. good that wee haue doone them The seconde and which is most profitable for vs is that the Lorde wil recompence our benefites And to perfourme the same not onely wil giue vs a temporal good thing for a temporal but also wil receiue vs for his children Our Sauiour admonisheth vs to doe wel to our enimies to the ende we Mat. 5. 44. 45 may bee the children of our father which is in heauen and if we bee children wee are heires And seeing it is an heritage it followeth that God giueth vs not that which hee oweth vs for he cannot Rom. 8. 17. bee our debtour and so the retribution is gratis and procedeth of his free liberalitie without any merite of ours as wee ought wel to acknowledge it for wee ought not to bee otherwise towardes our God then wee woulde that our children shoulde bee towardes vs and wee woulde haue them stil to acknowledge that they haue not deserued the goods which wee leaue them in possession after vs. 23 As the North winde driueth away the raine so doeth an angrie countenance the slaundering tongue Whiles the North winde bloweth not the Southwinde sendeth him cloudes which distil raine euen so when a man which is in credite and authoritie in power and superioritie sheweth himselfe fauourable and