wicked iudges ought well to tremble for this sentence is cheefly directed to them and also the threatnings which are in the places before alleadged 16 Wherefore is there a price in the hand of the foole to get wisedome and he hath no heart The flatterers which desire to make their particular profite with the riche howe wicked soeuer the riche bee cease not to labour to persuade them to beleeue that they are good men and that they doe very wisely whatsoeuer they take in hande and cheefly when they are giuen to gather together and contrarily the poore are despised and are counted fooles except they laboure to become rich and thus it seemeth vnto the worldlings that wisedome commeth from riches But let the wicked man which is here named a foole haue in his hand readie for to giue so great a price as he can or that hee hath for to holde it and to keepe it yet shall hee not be wise For first of all such fooles despise and reiect all meanes fit and meete to come by wisedome and also refuse the thing it selfe Secondly blessed is the man which findeth wisedome Wherevppon foloweth that no sufficient price that may be giuen can get it Pro. 1. 7. 22. 3. 13. But the meanes fit and meete to come by wisedome is to apply our heartes thereto the which the foole can not nor will doe as Solomon heere sheweth when he sayth The foole hath no hearte Leauing then the fooles let vs set our mindes our heartes and vnderstandinges vpon the pure woorde of God and we shall obteine wisedome by the grace and gift of GOD. Sith then it is the Lord who giueth wisedome the which we must seeke with al our heart Pro. 2. 1. and we haue no heart that is ought woorth Therefore it foloweth wee must demaunde a cleane hearte as Dauid did Psal 51. 12 17 A freend loueth at al times and a brother is borne for aduersitie They that are rich or mightie which haue credit and authoritie they whose matters happen as they woulde haue them and are in great prosperitie doe finde many which doe honour and reuerence them which declare themselues to be at their commaundement and shew them great tokens of loue labouring to make them beleeue that they are their singular freendes but if fortune change and growe to woorse they which before shewed themselues their freendes doe mocke at them turne their backes vpon them or persecute them where they ought to be more ready and careful to help them if they were truely freendes for in necessitie a freende is knowne Wherevppon foloweth rightly that they which shewe themselues freendes in prosperitie were not freendes indeede For as sayth Solomon A freende loueth at all times Hee regardeth not whither it be day or night whether they bee in aduersitie or prosperitie in a storme or fayre weather in peace or in war in power or in weaknes in honour or shame in riches or pouerty but the true friende loueth declareth chiefly his loue whē his neighbour is in trouble griefe and vexation in sorowe affliction and necessitie yea though hee were hated and persecuted of all the world Solomon sheweth wel this same when hee addeth And a brother is borne for aduersitie Forasmuche as the friende is borne as a brother to tribulation seeing that the brother neuer ought to forsake his brother for any miserie that hee suffereth but ought to haue care of him chiefly in his afflictions for then haue wee also most neede of true friendes hee sheweth wel that wee must bee friendes vnto the needie and painful and to them which suffer calamitie and miserie and brotherly to helpe them with al our power for the true brother imployeth and bestoweth himselfe gladly altogether for his brother sparing nothing that hee hath or may haue til he hath deliuered his brother out of affliction And when hee speaketh of birth in the which the creature is al newe and beginneth to bee hee sheweth that hee which hath shewed himselfe to be a true friende to his neighbour in prosperitie that in time of miserie hee wil begin to declare vnto him more abundantly his loue not by wordes onely but indeede as wee are admonished by the Scripture in expresse examples and testimonies Abraham may bee an example in the deliuerance of Lot and also Moyses Gen. 14. 14 Exo. 1. 12. Gen. 43. Exo. 22. 25. Leui. 19. 9. 10. 18. Deu. 15. 7. Iam. 2. 15. 16 1. Ioh. 3. 17. when hee smote the Egyptian and in the labour that hee tooke to deliuer the children of Israel Ioseph likewise As touching the witnesses they are many in number He sheweth vs also by this birth that if wee haue not shewed some signe of friendship vnto our neighbour when hee was in prosperitie that yet we should begin to loue him in his necessitie in helping him after our abilitie and power By these things wee may knowe and also by experience that the poore the fatherles the widowes and the strangers haue not many friendes 18 A man destitute of vnderstanding toucheth the hande and becommeth suretie for his neighbour Albeit that Solomon doeth attribute want of vnderstanding or faintnesse of heart vnto a man which becommeth pledge for his neighbour yet hee pretendeth not to turne vs away from answering for our neighbours when necessitie requireth and so that wee may doe it without bringing ourselues and our familie into danger of begging our bread miserably and not that strangers shoulde bee set at ease at our cost as hath beene handeled Chapter 6. verse 1. 2. 3. 4. 5. 19 Hee loueth transgression that loueth striefe and hee that exalteth his gate seeketh destruction Forasmuche as there is none of vs that woulde bee esteemed a transgressour neither is there any man that desireth as hee thinketh his destruction let vs vnderstande that when Solomon doth shewe vs that from strife wee come to delight for to transgresse that frō pride or exaltation which is signified by him that exalteth his gate proceedeth death and destruction let vs vnderstande I say that hee doeth exhorte vs that wee shoulde turne away from al striefes which come of enimitie hatred malice and appetite of vengeance Nowe hee sayth that hee which delighteth to haue suche strifes delighteth to doe euil giuing himselfe vnto al sinne and vices in committing the which he thinketh to ouercome his enimie with whome hee is at strife and so strife is the roote of much mischiefe when we are led to strise through hatred and enuie contrarily the strife shoulde bee mainteined when it requireth the maintenance of the honour and glory of God his pure trueth and the edification of his Church against the Heretikes and to defende the righteous innocent against the violēce of the wicked He that loueth such debates loueth not transgression but doeth abhorre it and loueth trueth for he followeth that which God desireth and Iere. 17. 17. 18. 19. Gen. 11 Esa 36. 37. Dan. 4.
a That it is no contending with a foole and why 585. a. b Notable doctrine vpon these wordes The foole despiseth his mother 309. a. b That the mouth of a foole is his owne destruction and howe 367. a. b The begetting of a foole is the begetting of sorowe and howe 359. a. b What Solomon meaneth in saying that the foole is carelesse c. 266 b A foole in his follie compared to a Beare robbed of her whelpes 354. Fooles They that rebuke their neighbours through hatred are fooles 146. a Of simple and wicked fooles 145. b Why Solomon calleth the contemners of Gods lawe fooles 99. a What fooles they bee that shall die through their owne follie 149. a What we must doe if we wil not be counted fooles 587. a That glorie and promotion is not to be bestowed vpon fooles and why 521. b. 522. a A parable in a fooles mouth compared to a thorne in the hande of a drunkarde 522. a. b A sentence in a fooles mouth compared to the lifting vp of a lame mans legges 521. a. b. The meaning of these wordes Whisper not in the fooles eare 467. b. 468. a Of innoceÌ„t fooles or such fooles as are esteemed for maigames to mocke at 242. a What fooles they bee that deserue greeuous punishment 5. b Of fooles and who are to be reputed suche 11. b Of fooles despising wisedome and who bee such 5. a. b What kind of fooles Solomon setteth against the righteous 26. a Wee must be diligent to reproue and correct fooles if we wil forsake them and their follies 121. a The way to forsake fooles is to bee instructed in the pure word of God c. 121. a That there are many fooles yea euen there where the Gospel is preached 54. a Howe fit the rodde is for the fooles backe appeareth by comparison 519. a. b The felicitie of fooles and that it is of small continuance 246. a. b Howe vainely and idlely fooles doe occupie their tongues 363. a Necessarie pointes of doctrine for obstinate fooles 15. a Why fooles are saide to seeke God dooing indeede nothing lesse 15. a Foolish Who be foolish and so accounted after the sentence of Solomon 448 a For what cause Solomon calleth man foolish 524. b We are forbidden to be acquainted with the foolish and why 259. a. b What is the greatest plague that the foolish can haue in this life 259. a That the foolish haue no knowledge of God and why 259. a That the foolish haue neither feare of God nor reuerence to his worde and why 245 b Who are foolish and that wisdome cryeth vnto them 11. a Foolishe men are hardie and rashe to speake hurtful words this is shewed by example 522. b. 523. a Reasons why we should not keepe companie with the foolishe 268. b That foolishe men feeling Gods iudgement doe accuse him of rigour c. 381. b The behauiour of the foolishe against God and his Ministers 13. a That the foolish wil in no wise tast of Gods counsel 13. a Lessons for the foolish to learne at wisdomes mouth 11. b. 12. a Foolishnesse Foolishnesse in wordes or workes is an argument that we are not wise in heart 134. b The cause why foolishnesse is founde in the lippes euen of suche among whome true wisedome is preached and taught 139 b That the wisest of the worlde are reprooued of foolishnesse and why 5 b The waies to driue folishnesse from the heart of a childe 456. a The meaning of these wordes Foolishnesse is borne in the heart of a childe 456. a That foolishnesse is ioye to him that lacketh vnderstanding and howe 309. b. 310. a That the foolishnesse of man peruerteth his way and how 381. a. b Fortune That wee must attribute nothing vnto fortune but al to Gods prouidence and why 130. a Friend The vse and benefite of a priuie friend and why we vse such a one 177. b That he is no friende which loueth not at all times 357. a When and at what time the true friend doeth chiefly declare his loue c. 357. b Notable doctrine vppon the deceitful mans dealing with his friend 528. a. b The meaning of these woordes Euerie one is a friend to him that giueth 384. a. b Friendes The meanes that many vse to get friendes 441. b The passions of friendes separated by distaunce of place declared by comparison 515. a Vnto whome we ought to shewe ourselues friendes 357. b Of friendes in prosperitie but not in aduersitie 357. a What suche as couet to haue many friendes and fewe enemies must doe 385. a The meaning of these woordes Goods gather many friendes 382. a. b Of friendes and what commodities come by them 378. b. 379. a Of table friendes and that they are soone separated 378. b That friendes are neerer then brethren and howe 378. b. 379. a Friendship That we ought to esteeme friendship and to seeke after it 306. a. b That friendship is the sauce which maketh meate good 306. a The excellencie and power of friendshipp 306. a What wee must doe if wee haue friendship and peace with al men 366. b That if wee will feede at a good banquet meates must bee seasoned with friendship 345. b. 346. a Of the friendship of the world and who can not obteine the same 30. b. 31. a Freevvil The eschuing of whoredome commeth not of freevvil 98. a The feare of the Lorde commeth not of freevvil 123. b It is not in our freevvil to become wise of ourselues 107. b Freevvil in men to guide and gouerne themselues condemned and why 106. b. 107. a The Papistes confuted in their doctrine of freevvil 168. a The doctrine of the Papistes concerning freevvil manifestly disprooued 29. b. 30. a That our freevvil is verie final yea of no force at al. 533. a That Solomon seemeth to attribute freevvil vnto man 322. b Against such as would winne Paradise by their freevvil 49. a Friers Against the wisedome of Monkes and Friers in Poperie 132. b Wee must take heede of Monkes and Friers and why 936 b Against Friers and that they are vnprofitable and sleepâ—e dogges 132. b Against Popish Friers and their doctrine of desertes 67. b. Frovvard Solomons woordes impugned saying The frovvarde of heart shal bee despised 204. b. 205. a The frovvard compared to a hunter and why 449. a Who are to bee counted and called frovvarde persons 341. b. 342. a The manners and customes of the frovvard and wicked and what they are 88. a. b That leawde thinges are in the heart of the frovvarde and what they be 87. b That the frovvarde and wicked doe counterfeite themselues in diuers sortes 87. a. b. The nature of the frovvard heart and what the same is 358. b Of the frovvard and that he falleth from the right way 52. a That the frovvarde are an abhomination to the Lorde and of threateninges against them 52. a. b Of sundrie sortes of frovvarde persons verie dangerous 449 a b What Solomon meaneth
nearer then a brother We commonly say it is a good thing to haue friendes and that one ought to preferre thē before al worldly treasure for it is an easie thing to recouer goods but not so easie to obtaine friends And therfore if one be careful to keepe his temporal riches and to maintaine himselfe thereby by a farre greater reason ought he when he hath friends to keepe them wel and maintaine himselfe with them in amitie being at their commandement not in wordes onelie but indeedes also and trueth Solomon speaketh so when he saith The man that hath friends c. Heerein he regardeth that God in his lawe hath not giuen his commandements for a smal time by the which hee teacheth vs that which wee ought to doe to our neighbours and howe wee shoulde maintaine ourselues in amitie with them Wherefore let vs not thinke that Solomon speaketh heere of table friends of plaie fellowes or other dissolutions and wicked conspiracies But hee speaketh of the friendes which haue learned by the worde of God to loue and for his loue doe loue He sheweth it when hee yeldeth a reason why one shoulde mainteine himselfe in friendship and that hee saieth There is a friend c. Table friendes are not so surely conioyned but they may be easily separated by the least occasion that can be But it is a harde thing to make those friendes which loue together in God and by his worde to leaue one an other for they are brought to loue together by the holie Ghost which is a band indissoluble And so although carnal brothers fal out and forsake one an other yea although they lift themselues vp one against an other euen to the death notwithstanding they that loue in the trueth although they be not naturall brethren yet they haue a sure and stedfast coniunction Insomuch that they loue as muche or more in aduersitie then in prosperitie And so it is saide that in a matter of neede one knoweth his friend Our Lord Iesus Christ hath shewed vs by proofe that thus we ought to loue The xix Chapter 1 BEtter is the poore man walking in his integritie of life then he that abuseth his lippes and is a foole HEere Solomon hath no regarde to speech which is an easie thing and wheretoo the wickedest wil accord in woorde to the ende to get credite and to be accounted wise but if wee weigh more neerely the affections thoughtes opinions and phantasies of men which are verie harde to rule and gouerne wee shal knowe that Solomon saieth not so without great cause for as it is daily seene the poore man is in cōtempt and out of fauour with al men and be there neuer so much wisedome prudence or foresight in him yea although it plainly appeareth yet is he reiected as vnprofitable and persecuted as a wicked person And they which doe this wil persuade themselues they doe wel although the ordinarie talke goe quite contrarie But men for the most part speake as birdes in a cage not vnderstanding what they say nor receiuing fruite or benefite thereof And thus while the lyers deceiuers flatterers backbiters sowers of false doctrine and false opinions shal haue the vpper hande and be reputed honest eche one shal desire to resemble them because they are welcome and muche accounted of So see wee wel that not without great cause Solomon saith The poore man in his c. Hee knewe wel that we had neede of such aduertisement because there are verie fewe which make account of pouertie and muche lesse of simplicitie and purenesse Pouertie also is a thing which of it selfe ought not to be esteemed it ought to the ende it may bee of some value to be ioyned with a good conscience For this cause Solomon hath wel foreseene not to say simply The poore man is better c. but he addeth Walking in his integritie and purenes for it is that which maketh the poore man being nothing worth of himselfe to be founde profitable and good without the which he that is poore can not but annoy and hurt offende and endamage but when hee is accompanied with integritie hee contenteth himselfe with his estate and calling and wil bee right sorie to offende any man either in woorde or deede stil desiring to doe profit and pleasure to his neighbours And thus Hee is better then he that abuseth his lippes c. For hee that is suche a one not onely is vnprofitable but also noysome and hurtful As Solomon expresseth it saying Hee is a foole For as often it hath bene said he calleth him foole which is giuen to doe hurt and delighteth therin And herein hee sheweth that the peruersitie of the lippes proceedeth from the follie or wickednesse of the heart And therfore shoulde wee laye away our wickednes and walke in integritie the which is ours onely because it is giuen vs from God and therein let vs delight Let no man builde vppon his owne goodnesse although Solomon say Walking in integritie Besides this let vs note that when Solomon setteth the foole abusing his lippes a contrarie to the poore man walking in his integritie hee tasketh the riche worldlinges of follie which is the wickednesse of the heart whereby they depraue and abuse their lippes wherewith they speake in pride and malice and giue licence to their owne appetite to speake against God and their neighbors Then to the ende we merit not to be tasked with such wicked and foolish persons let vs loue integritie and walke in the same procuring in all our woords and actions the honour and glory of God and doing truely to our neighbours euery thing as wee woulde they shoulde doe vnto vs so that wee may say I haue beene vncorrupt before God and haue kept my selfe from offending him I haue lifted vp my heart to thee In thee my God haue I trusted If wee walke thus what pouertie or affliction soeuer wee Psal 18. 24 26. 1. haue wee shal want nothing for the Lorde God is our Sunne and Buckler The Lorde spareth no good from them which walke in innocencie Not because our owne righteousnes deserueth Psal 84. 12. it For although Dauid after recital how God assisted him saith The Lorde hath rewarded mee according to mine owne righteousnesse c. Psal 18. 17 21. Notwithstanding hee trusted not in his owne integritie but in God onely as hee sheweth it Note we also that according to the foresaide exposition when Solomon saieth That the poore man is better c. hee speaketh of the goodnesse of the conscience of maners Psal 18. 3. 31. 13. and behauiour as wel in worde as indeed and wil that for this goodnes the poore man be esteemed and preferred before the foole be hee neuer so riche and mightie As also God preferreth him But the opinion of some men is that Solomon prayseth more Psal 34. 11 Luk. 1. 51. 6. 20. Iam. 2. 5. the condition of the poore man then of the foole and
but let vs harken vnto sobrietie The which wee shal doe if with humblenes wee acknowledge Rom. 12. 3. Iohn 15. 5. 2. Cor. 3. 5. Philip. 2. 1◠ourselues to be the graftes and that wee truly confesse with Saint Paule that we are not able of ourselues but our strēgth commeth of God Let vs not then be proude and arrogant but by humilitie of mind let vs occupie ourselues about our saluatiō c. This humilitie is very necessary for vs when our eternal saluation lyeth vpon it sith that in lesse things we haue need of wisedome to guide gouerne ourselues without the which our temporal affaires which are nothing in comparison of our soules cannot stand but fal to decay Solomon doeth well shewe it when he sayeth 15 By me Kings raigne and Princes decree iustice 16 By me Princes rule and the nobles and al the iudges of the earth When wisedom speaketh thus she wel sheweth that counsel wisedome are hers c. For a king doeth not truly raigne except he gouerne his people by good counsel and wisedome but rather is a tyrant if hee woulde haue al goe after his fantazie and that his wil must serue for al reason Likewyse a king doeth not reigne except hee can defende his subiectes against the violence of the wicked which trouble them and seeke their destruction but is an ydol Likewise without such vertues the magistrates which sit in the iudgement seate shal not bee able to yeelde vnto euery man his owne but doe wrong vnto many beeing led by their affections and proceeding by accepting of persons To bee shorte there are neither Princes Lordes nor iudges which can rule as they ought except they bee indued with these vertues but doe exercise tyrannie and crueltie Al kings counsellers Princes Lordes and iudges must then learne wisedome and bee obedient thereunto if they wil rule and reigne as they ought and doe their office acknowledging what place they holde and that the Lorde of Lordes to Psal 2. 8. whome they owe homage and high seruice is aboue them to destroy them and confounde them except they doe their duety For to Exod. 18. 21. 2. Chro. 19. 6. be wel instructed they must be such as Iethro demandeth counselleth Moyses to choose and such as Iosaphat describeth If wee haue not such Lords we must impute the same vnto our sinnes and patiētly to beare the yoake prouided alwaies that in obeying them wee doe neither offende God nor our neighbours for it is not lawful to rebel against them though they bee wicked for they are ordeined not by men but by the diuine prouidence as Solomon doeth shewe it by the woordes aboue saide and as S. Paule Rom. 13. 1. also treateth of it 17 I loue them that loue me and they that seeke mee early shal finde mee 18 Riches and honour are with mee euen durable riches and righteousnesse 19 My frute is better then golde euen then fine golde and my reuenewes better then fine siluer Wisedome not only maketh account of the greate men of the worlde for to cause them to walke duelie in their vocation and to prosper them but of what estate or condition soeuer we be if wee delight in wisedome and that wee bee careful to gouerne ourselues thereafter we shal not faile to bee wise Solomon doeth signifie it when he introduceth wisedome which saith That she loueth them that loue her Notwithstanding we ought not to thinke that it is in our libertie or free wil to become wise of ourselues compel God by his wisedome to loue vs and that wee shoulde finde him except that hee himselfe seeke vs first and drawe vs to him and holde vs fast The which hee doeth when he doeth offer vs his worde and wee doe loue it and seeke it early or diligently if our delight bee in the same Wee wil then take these woordes as if wisedome did say when I offer my selfe by preaching and corrections and Iohn 3. 16. Rom. 5. 8. 1. Iohn 4. 9. 10 Ge. 6. 8. 12. 1 Exod. 3. 8. Ier. 7. 24. 25. 3. 4. 35. 15. that I am not despysed then doe I make men feele my sweetnesse and gentlenesse my helpe and gouernement Nowe that wee are beloued before that wee doe loue it is certaine and also that we be sought for and drawne the grace that Noe founde doeth shewe it vs and the departure of Abraham and the deliuerance of the chil-of Israel out of the lande of Egipt c. And when God saieth by his Prophets that he rose vp early and sent his seruantes the Prophetes And when Iesus Christ saith The sonne of man is come to saue that which is lost c. Whē then we shal loue wisdome let vs know that it is because she loueth vs and when we shal finde her it is because Mat. 18. 11. she draweth vs making vs diligent to seeke her Wee ought not to feare that we shoulde labour in vaine and loose our paine for to loue wisedome and to seeke the same for she loueth not in words but in trueth and they which seeke her doe not finde her vnprouided Solomon doth shew it saying 18 Riches and honour c. Wherevpon followeth also that they which finde her returne not backe emptie For sith that wisedome doth loue them shee cannot leaue thē comfortlesse but doth participate of al her riches vnto them so farre as is expedient for also that which she possesseth she onely holdeth to bestow vpō her friendes and to lift them vp to honour and glory If then wee desire to be rich with the true riches let vs loue wisdome and seeke her betimes in the morning with al diligence so doing wee shall not be rich onely for one time but we shal haue durable riches Wherfore Pro. 3. 13. 14. we may conclude That blessed is the man that findeth wisedome and the man that draweth knowledge vnto him And also that her merchandize is better then the merchandize of siluer Such things doe waste and are transitorie subiect vnto stealing and corruption These are not then the riches that we must loke for in seeking wisedome and appliyng thereto our heartes But wee must lay vp our Mat. 16. 17. 33. treasures in heauen c. so doing we shall want no riches and as our Lord doth giue vs good witnes therof when he saith First seeke the kingdome of God the righteousnes therof al other things shal be giuen vnto you Neither is it vnto the desire of tēporal goods that Solomō laboureth to draw vs when he speaketh of wisdomes riches he doth shew it whē he saith that wisdome goeth with righteousnes as if he did say that if we wil be partakers of the riches honours of wisdome of this durable riches wee must aspire vnto righteousnes which wee shal attaine if trusting in the goodnesse of God we abhorre al hypocrisie and deceit al iniury violence and doe imploy ourselues to
say also that foolish men feeling the iudgement of God to persecute them because they cannot shunne it in their hartes doe accuse God of ouermuch rigour crueltie and iniustice and woulde that there were no God And thus they chafe fret directly against the Lord. One may see these twoo kinde of frettings in Cain he grudgeth against his iust brother Abel and kils him and then hee accuseth God of iniustice and dispayreth Gen. 4. 5. 1. Sam. 18. 8 And Saul beareth hatred against Dauid whome he knewe and confesse to be innocent and persecuted him to the death and finallie feeling that God had forsaken him waxeth spyteful and seeketh counsel at the Diuel Iudas waxed spyteful against Iesus Christ the Lambe immaculate and soulde him to be put to death And afterwards through dispaire waxed frantike and hanged himselfe Solomon therefore sheweth vs that follie is a great wickednes that we ought to be careful to roote it out of our hartes otherwise wee shal be so vnaduised that if our busines proceede not according to our desires we shal fret against God to our owne confusion Therefore to roote out this follie it behoueth vs to be attentiue to that sapience which is taught vs by the woorde and by the same to learne howe to frame al our waies and words to the honour glory of God and to the edification and health of our neighbour Thus dooing GOD wil prosper our proceedings according as hee shal thinke expedient And although wee attaine not wholy to the ende of our enterprises yet wee shall take well in worth al that which shal happē to vs bee it prosperitie or aduersitie and not grudge against God whome Solomon heere calleth the Lorde or the eternal Wherein he signifieth that al things are subiect to him and that it is meete that without murmure contradiction or despite al submit themselues to his wil as to the rule of perfect iustice knowing that what resistance soeuer we find or what affliction soeuer wee endure al happeneth vnto vs by his wil and prouidence And in the meane while hee ceasseth not to loue vs assist vs and keepe vs. And therefore in steede of grudging it is meete that wee say with Dauid That if hee say to mee Thou pleasest mee not beholde mee Let him deale with mee as it 2. Sa. 15. 26. Psa 23. 4. 119. 137. Iob. 13. 15. Gen. 3. seemeth him good And with Iob Although he kil mee c. Besides let vs take heede of striuing to exalt ourselues by ambition and arrogancie as our father Adam did who willing to bee like to God peruerted his way and is fallen from his dignitie excellency into a miserable estate feeling his misery hid him from God but seeing that hee coulde not escape his sight hee laide al the fault vpon the woman and the same vpon God which is a spice of this murmuring and grudge 4 Goods and riches gather freendes but the poore man is separated from his neighbour Solomon saith nothing in substance heere but that which he hath saide aboue notwithstanding hee seemeth at the first shewe both there and heere to haue differed from that which hee hath said els where But if we consider these sentences accordingly we shal find that this present sentence is as it were a declaratiō by the which hee giueth to vnderstande that many are freends to the rich and that is not in trueth for they loue the goods and not the person but onely because hee is rich hee saith not Man assembleth many freendes But goods assemble c. One makes many fetches one hath many gestures one vseth many woordes too make a man beleeue hee loueth him and this while hath hee his heart fixed on his riches and goods And al that which one sayth and doth about the person is no more but draw from it that which he loueth that is to witte his goodes his riches his substance One may knowe this by experience for if the rich man become poore they make no account of him yea they studie rather to doe him hurt and hinderance then to ayde and profit him as also Solomon declareth it saying But the poore man is separated from his neighbor or freende Those which shuld loue him hate him they which shold help him hurt him those which should assist him absent themselues from him they which should defend him persecute him and so in verity the poore man hath no freende according to rhe ordinary course of this worlde And therefore when Solomon speaketh heere of the poore mans freende he speaketh not of him that is so indeede for hee is inseparable but of him that shoulde bee so or that hath made semblant to be so Wee see therefore that Solomon speaketh 1. Esay 58. 7. not heere against that which is spoken of before in the seuenteenth chapter and seuenteenth verse for there he speaketh of the true charitie that one hath towardes his neighbour which neuer changeth And heere he speaketh of the affection and loue which men haue to the riches of the world and sheweth that man is too vnresonable when he preferreth thinges corruptible and transitorie insensible and deade before that which is his fleshe to wit the image Mat. 8. 24. 25. 35 of God which shineth in man And not onely preferreth them before the image but which woorse is before God himselfe whome he despiseth and hateth when hee setteth his affection on riches And so hath God the poore man in recommendation that whatsoeuer one doeth to him he reputeth it done to himselfe Insomuch therefore that wee ought to loue God aboue all thinges let vs take heed of despising the poore and of separating them from vs to set our affections on earthly things which when a man onceloueth he cannot easily withdraw himselfe but pursueth more and more And so by this meanes it is somewhat practised that the freende loueth alwayes for the auaritious loueth his riches at al times and neuer separateth them from him but when by the grace of God hee is changed and made a newe creature following hartily al holy admonitions of the Scripture which tende to turne vs from couetousnesse These thinges thus considered wee may see that Solomon rebuketh the worlde of auarice and crueltie which cannot bee in a man without defiance and rebellion against God 5 The false witnesse shall not be vnpunished he that telleth lyes shall not escape For our Lorde God is veritable and loueth trueth and that in the same hee doeth all his workes and disposeth al thinges without any disguising colouring or counterfeiting hee will that wee which are created after his owne image shoulde be his followers making shine that image in vs conducting to veritie To the which to sticke inseparably it behooueth vs to flie and detest the contrary which is lying And though wee knowe naturally that we ought not to lye neither to God nor men for wee cannot abide that an otherlye to vs
their handes to the penne to make vs the more wise and skilful Suche perseuerance is wel signified to vs when Solomon saith Haue not I written to thee c. Which thing hee speaketh in the person of God or of the wakeful Doctours And sheweth vs that it is not enough to haue care of the Lordes flocke for a certaine season but that wee ought to continue Also that the people bee not vexed if one cease not to propounde the scripture to them and that one striue to print the worde of the Lorde so wel in his heart that putting his trust in God his continual delight be to meditate this doctrine to speake thereof and to confirme his life thereafter by good workes and holie conuersation For in as muche as we are enclined to contrarie thinges and when we are taught are slouthful and negligent and easily goe out of the right way which wee are entred into For this cause it is verie needful that one write vnto vs three times which is that hee cease not to propound vnto vs the holie scriptures which are replenished with counsels and learning 21 To the end to giue thee to know the assurāce of the words of trueth to answere wordes of veritie to them that sende to thee It is not enough that wee haue the holie Scriptures and faithful expositours but to the ende wee may make our profite thereby and doe good to our neighbours wee ought to read the scriptures and heare the Doctours to suche ende as God hath giuen them vs. Solomon sheweth vs the ende saying To the ende to giue thee to knowe the assurance of the wordes of trueth c. Wherein he declareth to vs that the scripture and Doctors are giuen vs to haue a sure knowledge of the trueth whereto Saint Paule agreeth Moreouer it is meete that hauing so profited in this assuraunce Ephe. 4. 11. and certeintie we knowe howe to render a reason of our Fayth to them which shal desire to bee instructed by vs or which wil impugne the doctrine that wee haue learned Solomon wil haue it so when he saieth To answere c. Whereto Saint Peter agreeth saying And be ye alwayes readie to answere euerie one that demaundeth reason of the hope which is in you 1. Pet. 3. 15 c. The Apostle to the Hebrewes sheweth them wel that one ought so to profite in the worde of trueth that hee may be able to answere when hee sayeth For when as concerning the time ye ought to be teachers yet had you neede againe that one teach you the first principles of the beginning of the worde of God c. And Hebr. 5. 1◠if wee ought al so to profite in the worde of trueth the Ministers aboue the rest ought to be careful thereof to the ende to instruct the people in sound doctrine and stoppe the mouthes of the aduersaries of the truth As Saint Paule admonisheth them therof chiefly when hee writeth to Timothie and to Titus But although we ought to answere euerie one yet this is not to say that we may be al Doctours to haue publike charge nor that wee ought to knowe of force howe to expounde the Scriptures point by point It is enough for the simple sort to knowe that Iesus Christ is their Sauiour and that they be so confirmed therein that the suttleest Doctors of the world nor al the power of hel cannot withdraw them from the hope which they haue in God by Iesus Christ our sauiour And as wee haue not to doe to be so suttle so it is not meete that wee be ouer curious to enquire after that which appertaineth not to the honour and glorie of God nor to our saluation nor to the edification of our neighbours 22 Polle not the poore because hee is poore and oppresse not the afflicted at the gate Solomon folowing the lawe and the Psalmes hath alreadie often tolde vs of the poore accusing and blaming them which doe them wrong But because the worlde amendeth not for any time that commeth but rather waxeth woorse and iniquitie encreaseth daily as is seene by proofe for this cause Solomon persisteth to admonish vs of our duetie towardes the poore saying Polle not the poore because he is poore c. In commanding this hee first warneth Magistrates and Iudges of the earth to haue pitie and compassion on the poore and to yelde them presently the right that appertaineth to them without suffering themselues to bee corrupted by giftes or brybes by friends or parents to peruert the iudgement and doe wrong to him who through his pouertie hath no succour at al. But because experience sheweth that at al times the world is replenished with wicked Kings Princes Magistrates and iudges which fauoure them whome they please to oppresse and hurte the poore and that rightly one may charge them that the spoyle of the poore is in their houses wee ought also to vnderstande that Solomon accuseth them of oppression and vniustice of great malice and crueltie for when they bee set at the gate where anciently they Esal 3. 13. sate to do iustice wheras for the pouertie affliction of the needful they ought to bee moued to pitie and compassion they take occasion thereby to polle and oppresse them against the duetie of their office and against their consciences And this is because they set not God before their eyes nor haue no feare nor reuerence of his woorde nor force not to bee blamed For if one speake not according to their wil and pleasure they haue power and therfore they reuenge it presently And so one prooueth in them the trueth of the prouerbe which saith That if one speake wel of princes hee lyeth and if hee speake euil they amende him Secondly by this commandement hee admonisheth euery one of vs to beware that wee doe no hurte to our poore neighbours which are afflicted for lacke of goods or worldly succour That wee doe them noe harme by disceyte nor violence nor vnder shadowe of iustice As they doe which by sutes in lawe gnawe and eate vp the poore or by any other subtil meanes but the worlde is like to those great Mastife Dogges who when they see any little curre that is poore and feeble incontinently they runne vpon him and all to byte him and teare him Euen so by how much more one seeth a man feeble and weake by so much the more he is readie to pille and polle him and to doe him all the damage he can whereas for his pouertie and affliction hee shoulde studie to doe him pleasure And because what meanes soeuer is made to forbid these theeues robbers these couetous catchpols and vsurers to doe so and yet they bee not moued a whit more to mercie but harden themselues in their disordinate desires in their crabbednesse and crueltie Let vs vnderstande that this sentence and others like it serue for their accusation and condemnation Wherefore if wee wil not be accused nor condemned as pollers
curteous then flatterers tale bearers lyars and backbiters feare him not but dare easily come before him and thinke themselues welcome when in secrete they bring him false reportes of their neighbours Contrariwise when the North winde which is drie and impetuous bloweth the cloudes are scattered and yeelde no raine euen so when a personage which is in preheminence sheweth himselfe rude and seuere rough and rigorous as though hee were alwayes angrie the flatterers which desire to distil raine of lyes and backbitinges dare not approch to him but absent themselues away for although they seek stil to cloke their saying for to hide their falsehood yet neuerthelesse a vertuous iudge can wel discouer it and confound them so that they dare not appeare before him and when he hath caught them hee wil scatter them as the dry Northerne wind bringeth the cloudes to nothing Heere Solomon sheweth wel to kinges and rulers of the earth that they ought not to laugh reioyce and take pastimes at flatterers backbiters but rather to be bitterly angry against thē in anger to take reuenge vpon them executing that which Dauid purposed to doe saying Hee that priuily slaundeth his neighbour him wil I destroy He that hath a proude looke and high heart I cannot suffer Psal 101. 5. and hee teacheth vs that to shunne the fury of our Princes and to bee in their grace and fauour wee ought to abstaine from lying detraction and falshood for heere aboue it is saide that the iust mans lippes doe please kinges c. And so one may see that al is out of order when kings giue entertainement rather to flatterers and backbiters then to men of trueth and also men seeke to please them rather Pro. 16. 12. by lyes then by trueth Let vs learne also euery one of vs not to fauour in any case lyars and backbiters but rather shewe them an angry countenance to giue them to vnderstand that wee haue them in horrour and detestation to the end that they withdrawe themselues from vs and bee mute and dumbe before vs if so be it they wil not speake trueth Otherwise wee are giltie of lying and detraction seeing we take pleasure in hearing them 24 It is better to dwell in a corner of the house top then with a contentious woman in a wide house Wee haue seene this sentence worde by worde Neuerthelesse this repetition vsed of the holy scripture is not vnprofitable but rather Pro. 21. 9. necessary because of our rudenesse and negligence or rather as concerning this present sentence because that commonly women are the more proude and arrogant they are the more stout and obstinate in their wickednesse and as it were enraged insomuch that they wil not rest vpon reason what warning soeuer one giueth them also because men are more attentiue to match themselues with riche women which are come of a good house and kinred then to inquyre of their womanhood and good manners of their modestie and humilitie This auarice or disordinate desire is marked by the wide house For these causes I say Solomon setteth againe before vs this present sentence to reprooue men and women according as they deserue And as the repetition is not superfluous so it shal not bee vnprofitable to apply to this place present that which was saide in the 21. chap. 9. vers 25 As are the colde waters to a person fainting for drinke so is good newes from a farre country When any body hath long suffered hunger and through the long suffering of the same is waxed faint and out of hearte if he finde any colde well of water or fresh running riuer hee taketh pleasure to drinke thereof hee stencheth his thirst hee recouereth strength and is renewed againe Euen so if any one haue his friend in a farre countrie and thinketh that this friend is very conuenient for him yea necessarie hee wil bee vexed and greeued greatly and wil as it were pyne away when his friende hath not of long time sent him any newes But if his friend haue a care of him and if hee bee diligent to let him vnderstande of his newes which bee pleasant and profitable to him his griefe wil passe his languor wil cease hee is well recreated and refreshed and hartely thanketh his friende that hath him so in remembrance Nowe whyles wee are present in body we are absent in the Lorde which is the best friend that wee can haue And so in respect of vs that walke in this earthly country by fayth and not by sight our God is in a far country And if so beit he sende vs not and distille downe vpon vs his fresh waters if hee sende vs not of his good newes wee languishe and are faynt through spirituall thirst with the which hee hath threatened the children of Israel We languish I say and waxe faint if wee haue the true knowledge of the bountie and clemencie of our God and Amos. 8. 11. 12. knowe howe great a gift it is to enioy his worde and serue him according to the same and not to haue libertie to doe it in the company of the faythful Dauid was seased with such languor and faintnesse As hee expresseth it If wee wil bee free from the foresayde Psal 42. 2. 63. 2. manace and not lye long in languor let vs harken to our GOD which inuyteh vs so courteously by his Prophete All you that are thirsty come vnto the waters c. And to obay him let vs come to Esa 55. 1. Mat. 11. 28. Iohn 7. 37. Iohn 4. 10. 13. 14. Iesus Christ who also inuyteth vs and hee wil giue vs of the water of life which wil keepe vs from thirst for euer And also it is hee which is sent from a farre For hee discended from heauen and brought good newes to the worlde And as hee hath begunne to bring vs this good newes so hee continueth it by his ministers whereof wee ought to bee rauished in admiration and make great account and bee ioyfull saying Howe fayre are the feete of him vpon the mountaines which hath pronounced and published peace and goodnesse which preacheth saluation who saith to Zyon thy God raineth wee were very farre from our Lorde GOD by our sinnes and abhominations and lykewise wee were his enemies and yet he hath not letted to loue vs and sende vs his good newes And therefore wee ought to remember that wee which were of late Gentils in the fleshe were at that time without Christ strangers Esa 57. 10. 66. 19. Eph. 2. 17. 11 in the common weale of Israel and strangers of the alliances which contained promise c. But now by Iesus Christ wee which were then a farre of are made neere by the blood of Christ 26 A righteous man falling downe before the wicked is like a troubled wel and a corrupt spring Men iudge by the world that they behaue themselues wel if they maintaine themselues peaceably with euery one
doeth not wander farre from his place but keepeth residence there as hee ought And also when the scripture compareth man vnto the byrde that flyeth her way most commonly it serueth for to rebuke him as in this present sentence or for to threaten to take his rest from him Nowe that wee may not bee taxed of inconstancie of fearefulnesse or of weakenesse let vs take heede to bee careful to holde fast our place in walking diligently and faithfully in the state wherein God hath placed vs and let vs for any feare that can bee made vs saye with Dauid In the Lorde haue I put my trust howe then say yee vnto my soule Psalm 11. 1 fly away to your mountaine as a byrde For if in holding our place wee walke in the feare of the Lorde and doe aske in a sure trust with Dauid keepe mee as the apple of thyne eye c. againe Psalm 17. 8 57. 2. Psal 91. Haue mercie vppon mee O GOD haue mercie vppon mee for my soule trusteth in thee c. hee wil not fayle to assist vs and to keepe and saue vs as hee promiseth For hee is not like vnto the byrde which wandereth farre from his nest and forgetteth his Dau. 33. 11. Exo. 14. 4. Mat. 23. 27. young but hee is lyke vntoo the Egle which stirreth vp her nest flootereth ouer her birds stretcheth out her wings taketh thē and beareth them on her winges Hee is also like vnto the henne which gathereth her chickens vnder her winges Wherefore confessing that of ourselues and of our owne nature wee are weake vnconstant and fearefull as little byrdes let vs runne vnder the winges of this henne trusting in the fatherly care of our father and wondering at his goodnesse which hee sheweth to them which trust in him saying How excellent is thy mercy O God therefore the children of men trust vnder the shadowe of thy winges I wil Psal 36. 7. 61. 4. dwel in thy Tabernacle for euer and my trust shal be vnder the couerings of thy winges 9 As the oyntment and perfume reioyce the heart so doeth the sweetnesse of a mans friend by heartie counsel When the body is at his ease and in health the hearte is merry and glad as we feele it by experience And therefore after this experience Solomon saith that the oyntment and perfume reioyce the heart Not that hee wil teache vs that for to possesse our delightes and sensual pleasures wee shoulde apply oyntmentes and perfumes vnto our bodies for such delightes because they are too curiously desired and vsed excessiuely are not acceptable vnto God albeit he hath created al things for the vse of man to whome it is laweful to vse al good creatures soberly and tēperately with giuing of thanks But Solomon speaketh of oyntment and perfume by comparison and woulde that if we reioyced in such things and that we founde them sweete wee should also reioyce at the vnfained sweete counsel that the neighbour giueth for by such sweetenesse the soule of man is brought in good health as Solomon doeth pronounce saying So doeth the sweetenesse of a mans friende by harty counsell When wee see that our neighbour loueth vs and that he desireth nothing but to procure our wealth and our saluation and to cause vs to attaine theretoo he doeth teache admonishe exhort reprooue correct rebuke and threaten according as hee seeth to bee expedient and necessary for vs so farre is it of that wee shoulde stomacke or despyte him that rather considering the gentlenesse and good affection that hee beareth to vs wee should receiue his counsel pleasantly and acceptably though in outwarde apparance it bee sharpe and sowre as Dauid did the reprehensions of Nathan the Prophet and the Apostle Saint Peter of the rebuke that Saint Paule gaue him Otherwise the good and sweete fauour of Christe which is brought vnto vs by his ministers 2. Cor. 2. 14. 15. 16. shoulde bee sauour death vnto death and shoulde goe vnto perdition 10 Thine owne freende and thy fathers freende forsake thou not neither enter into thy brothers house in the day of thy calamitie for better is a neighbour that is neere than a brother farre off We are so vnconstant of nature that weecannot holde that which is profitable and that which is familiar vnto vs as it were common by custome but wee desire newe thinges and therefore we labour to make alterations the which are not alwaies profitable but oftentimes bring great hurt wherby we haue troubles most heauie sorowes in such sort that we know not on which side to turne vs insomuch that weedare not resort vnto our owne carnall brethren for wee haue experience that the riche brethren doe not care for their poore brethren nor woulde gladly to see them and also Pro. 19. 7. Pro. 18. 24. doe hate them Wherefore when we haue proued and tried our freendes wee ought not to change but to holde them stil as Solomon hath alreadie admonished vs. And nowe hee doeth the like when he saith Forsake not thou thine owne freende c. And heerein hee teacheth vs that if wee haue good neighbours who haue alwayes shewed signes and tokens of loue and haue beene fauourable and helpeful vnto our house that wee shoulde in no wise separate ourselues and loose such neighbours for in time of necessitie suche neighbours wil bee more ready to helpe vs then our owne carnall brother and oftentimes we loose both time labour and our hope to resort vnto such brethren Solomon doth signifie asmuch saying Neither enter thou into thy brothers house in the day of thy calamitie Hee meaneth not that it is yll doone of vs to resorte vnto our brother to haue succour of him in aduersitie but he signifieth that most often wee gaine nothing in beseeching him As Ioseph in mans iudgement got nothing in beseeching his brethren they tooke no compassion or pitie on him but sold him for a poore slaue And so it is far better to haue good neighbors neere vnto vs and willing to helpe vs then brethren that care nothing for vs and are farre from vs. Let vs therefore vnderstande that neighbours are admonished to mainteine peace concorde and loue amongest themselues and to helpe one another and brethren are rebuked for their crueltie when they refuse and deny brotherly duetie For albeit that they kil not their poore brethren as Cain slue Abel yet are they the brethren of Cain and are murtherers when in not helping their brethren they declare their hatred which answereth to murder 11 My sonne be wise and reioyce mine hearte that I may answere him that reprocheth mee Bee it that Solomon speaketh heere in the person of God or of the ministers of the worde or of fathers and mothers or other superintendents let vs knowe that when hee asketh of vs that wee shoulde giue ourselues vnto wisedome and that in so doing wee shoulde inwardly reioyce him hee admonisheth vs carefully to frequent the