all And Psal 104. 24 for to make this confession truely we must through the consideration of gods workes renounce our owne wittes and be willing to be brought to the knowledge of the euerlasting power and diuinitie of God that we may glorifie him as God and not turne away ourselues from him vnto superstitioÌ„ and idolatrie the which if wee shoulde doe wee shal deserue that God shoulde bee mooued to powre his wrath vpon vs as vpon the wicked and vngodly and to giue vs vp vnto a reprobate minde for to damne vs eternally As concerning the rest if God haue giuen vs any knowledge of the gouernment aswel of the heauens as of the earth of the aire and of the waters let vs not swel with our knowledge as the Philosophers which did attribute vnto their diligence wit and capacitie the knowledge that they had of this world but with all humilitie let vs confesse that it is GOD that imparteth vnto vs his wisedome vnderstanding and knowledge Also let vs take heede from finding any faulte in the workes of God neither let vs murmure at all when matters shal not follow our fantasie but let vs thanke God for all in that it pleaseth him to gouerne all by his wisedome for our seruice 21 My sonne Wisedome is a treasure inestimable wonderfull profitable and full of pleasure as wee haue hearde and still may heare When wee see that Solomon is not contented with the former prayses whereby he hath declared vnto vs the profite and pleasure that they haue which are possessed with wisedome but doeth admonishe vs carefully to keepe it saying My sonne let not these thinges depart c When wee see that God by Solomon speaketh vnto vs gently calling vs his sonnes and that he doth admonish vs for our great profite and honor wee must be redie to heare him and diligent to obey him if not we deserue to be depriued of these great riches which are offered vnto vs and miserably to perishe Now if so be that worldly rich men doe warn their children safely to kepe the treasures that they haue gathered for them the which notwithstanding are transitorie so we ought not to thinke it straunge nor painefull if God by Solomon commende vnto vs so carefully his treasure of wisedome which cannot perishe but we without it shall perish And it behooueth vs throughly too praise and loue our heauenly father by setting foorth his praises and giuing him thankes for that hee doeth offer dayly vnto vs by his worde the treasure of his wisedome doth exhort vs to keepe it carefully And for to shewe that we doe truly esteeme both our Father and his treasure replenished with so great riches and precious iewels wee must take heede that such goods bee not pulled and taken from our eyes And for to do this duelie wee must not vse our wittes and fantasie but stande in neede to bee armed with counsel and Wisedome to keepe diligent watche ouer this treasure the which wee shall obtaine if our desire bee set in the lawe of the Lorde c and that we followe Deu. 6. 6. 11. 18. the counsel of Moses And these wordes which I commaund thee this day shal be in thy heart c. These are the eyes which Solomon chiefly requireth as hee himselfe doeth shewe when after hauing spoken of the eyes hee addeth but obserue VVisedome and counsell c. And for as muche as wee can not haue better Wisedome and counsell then to folowe the word of God wee learne not to come vnto the Sermon to feede our eyes and Mat. 7. 24. to fill our eares but to receiue Wisedome and counsel and therafter to bee guided and gouerned Thus doing wee shall possesse Wisdome we shal keepe it and it wil preserue vs. 22 So they shal be life vnto thy soule As Solomon is very diligent to exhort vs to bee hearers of Wisedome so also to encourage vs to folowe his admonitions hee promiseth vs life honour And because that the riche of this worlde thinke themselues well assured to liue as the riche glutton which is spoken of in Saincte Luke and moste commonly are deceyued therefore to assure vs that the obteining of wisedome is betteâ— then al worldly riches hee promiseth vs that wee shal liue euerlastingly for hee doeth promise vs the life of the soule whereby wise men doe liue euen presently when they are fed with the seede of life which is the Euangelical woorde assuring themselues of the goodnesse of God in Iesus Christ For man liueth not by bread onely but by euery woorde that proceedeth out of the mouth of God The wolrde which persecuteth the wise indeed Mat. 4. 4. Deâ—t 8. 3. doth not see this life for it is compassed with many miseries and afflictions and seemeth rather that the wise are in death and that they perish The very wise themselues heere in this life doe not see it but they hope for it Wee are saued through hope Rom. 18. 24 And albeit that for the wronges and reproches that the wise doe suffer they bee tempted to murmure and to lament as if they were in death yet knowing that hope maketh not ashamed they abide patiently for the day wherein this life shal bee declared vntil which time it is hidde with Christ in God who is faithful therefore they are assured of this that hee wil not denye them that which hee keepeth for them seeing also that this their life is common with Iesus Christe who wil not disappoint his brethren and companions Euen so that which the wise and faithful holde in hope they shal one day enioy and openly possesse For when Christ which is our life shal appeare then shal we also appeare â—ol 3. 4. with him in glory Contrarily the soules of the foolishâ— are and shal be in death Hee compareth the honour that hee promiseth the wise vnto a purse of iewelles hanging about the necke and indeede wisedome is a glistering purse before GOD who looketh into the inwarde beautie and to the goodnesse of the harte and doeth so wel please him and so greatly doth esteeme it that hee rewardeth the same with eternal life For vnto them which through perseuerance in well dooing seeke glory honouâ— â—om 2. 7. and immortalitie eternal life c. Wee may also vnderstande that the wise wil speake so discretly that men shall receyue his woordes with honour and reuerence and that they will gladlye heare him speake and his woordes shal serue to edificaâ—ion 23 Then shalt thou walke safely by thy way and thy foote shal not stumble Psal 91. â—â— 24 If thou sleepest thou shalt not bee afraide and when thou sleepest thy sleepe shal be sweete The former promis ought to be sufficient ynough for to encourage vs to followe the â—ade of wisedome and carefully to giue ourselues therunto neuer to forsake her but forasmuch as the said promise respecteth chiefly the tyme to come vnto the which
preseruation or health vnto the faythful Ambassadour hee closely promiseth him that hee shal not fal into euil but that God wil keepe and saue him And therewith also hee sheweth howe the faithful Ambassadour ought to bee receiued of men yea with greater affection then the best Phisition of the worlde because that the spiritual health is more precious and excellent then the preseruation and health of the body The Phisitions of the body do so much as they can to heale the bodies for a certaine space of time but the preseruatiō health that the faithful Ambassadours do bring bringeth continual and euerlasting life if by fayth and obedience we receiue their ambassage Now as there are fewe which gladly receiue the faythful ambassadour euen so there are fewe which are preserued and haue health in their soules the faulte whereof lyeth not in the faythful ambassadours The worldlings doe not feele their sicknes and disease therefore they refuse the faithful ambassadours and so are lost and so much as in them lyeth they make the messengers fal into euil and no thanke to them that they become not wicked and infidels But albeit that the faythful ambassadours do bring preseruation and health yet ought they to acknowledge and confesse that they are nothing but organes and instruments and that there is but one Phisition Iesus Christ of whose office looke Malachie chapter 4. 2. Mala. 4. 2. 18 Pouertie shame is to him that refuseth instruction but he that regardeth correction shal be honored We do naturally feare pouertie would not be made a shame reproche but do greatly desire to abounde in wealth to be praysed and honored But we knowe not how to gouerne ourselues for to flye auoid that which we feare and to obteine that which we would haue And therfore our good God knowing what is needful for vs and willing our good more then we ourselues hath by Solomon taught vs the way and meanes to attaine to the true riches honors Now againe he teacheth vs the same First of al by a threatning Pro. 1. 8. 3 9. 10. 4. 1. 8. 10. 11. 32 saying Pouertie shame is to him that refuseth instruction But the worldlings and carnal men doe nothing but mocke at such threatenings as they when they contemne the preaching of the worde when they reiect al instructions and say that we must turne our backe vnto GOD for to come to wealth and riches The Lorde knoweth wel a fit and meete time to fulfil his threatninges making such riches to come to nothing deliuering them to theeues and robbers orelse to consume them by lawe or by some other disorder and euil gouernement and thus hee bringeth the contemners of his woorde which had a worldly harte and was lifted vp in pryde vnto pouertie beggerie and extreeme necessitie and in this manner hee bringeth them to shame and are counted vile and contemptible euen abhominable If wee doe feare to bee threaned and that in steade of refusing instruction wee take instruction admonition correction and reprehension thankefully pouertie and shame shal flye farre from vs and wee shal haue whatsoeuer is expedient and necessarie for vs. Solomon doeth signifie it by a promise contrarie vnto the former threatening when hee saieth but hee that regardeth correction shal be honoured When hee setteth regarding of correction against refusing of instruction hee doeth teache vs that to regarde correction is to become attentiue and to delight in the admonitions instructions and corrections that GOD giueth vs by his woorde euen in the chastenings and afflictions that hee sendeth vs according as wee are admonished Thus dooing wee shal not want that which wee neede Heb. 12. 5. Ia. 1. 2. 12. seeing that GOD doeth offer himselfe vnto vs as to his children and doeth accept vs for such hee doeth honour vs and wil for euer honour vs Blessed is the man which abydeth temptation c. And when hee placeth honour against pouertie and shame hee giueth vs to vnderstand that to honour is not a courtely reuerence with cap and knee as s done vnto greate Lordes but to bee honoured is to bee wel counted of and to haue his neighbours at his commandement and to want nothing but that which may wel bee forborne and which commeth not to a good ende To honour is taken in this signification If ye wil haue Exo. 20. 1◠1. Tim. 5. 3. examples of them which haue refused instruction wee will set Caine the worlde destroyed by the flood Pharao the sonnes of Ely Saule and Iudas And they which regarded correction were Abraham Moyses Dauid Iob Ezechias the Prophetes and Apostles Wee see by these examples what pouertie and misery doeth come vnto those which refuse to receiue the woorde for to learne to repent and amende their life Moreouer wee see also what shame they haue gotten Therefore let vs know that if wee folowe them wee shal come to the like state That we may auoid the same let vs labour to folowe these good fathers which haue beene so famous and renoumed and wee shall bee their felowes and partakers with them of one glory And Saint Paule saieth But Rom. 2. 10. ◠to euery man that doeth good shal be glorie and honour peace to the Iewe first and also to the Grecian And to them which seeke eternal life glory honour and immortalitie of wel dooing Let vs therefore take heede howe wee harden ourselues against the spurre and kicke against the pricke let vs not despise the riches of Gods goodnesse c. For to accomplish it wel let vs not desire to haue Ministers which wil spare vs and flatter vs speaking sweete pleasant things to our fleshly desire humaine reason but rather let vs pray vnto GOD that hee woulde giue vs ministers whose mothes he hath touched as he did to Ieremie that they may feare nothing but that boldely they woulde follow the commandement Iere. 1. 9. Esay 58. 1. Cry aloude spare not lift vp thy voyce like a trumpet and shewe my people their trangression and to the house of Iacob their sinnes 19 A desire accomplished delighteth the soule but it is an abhomination to fooles to depart from euill When the wicked and vngodly think and iudge that they haue and enioy their pleasures and desires they leape for ioy and exceed in all dissolutions and insolencies I say expressly when they thinke and not when they haue sith that all their desires are wicked the Lord doth not suffer them altogether to enioy them as they would haue them For with an vnbrideled licence they woulde take and giue leaue to themselues to doe as they woulde euen to hurte an annoy the innocents and so the poore faithfull ones which are weake in comparison of them should haue no rest nor peace They would bring the Church of God to nothing and woulde spoile him of his kingdome And as they haue not the full possession of their desires
pride of our harts when he saith Before destruction the heart of man is hautie c. When hee pronoūceth this sentence he sheweth vs that we should abhorre pride and arrogancie not onely that wee shoulde shewe ourselues so by wordes by workes by gestures and behauiour but chiefly that the roote should be such from whence such fruites do come the which lyeth in the heart possessed with hautie hie thoughts deliberations inuentions desires but we perswade ourselues that wee are something Seing that for such hautinesse he pronounceth that destruction shal folowe the which we in no case desire but do shunne and feare it he doth shew it as is said that wee should detest pryde so that we might truly say Lord I am not high minded I haue no proude lookes Thus doing we shal abace ourselues walk in humilitie of minde the which shal make vs honorable shal exhalt Psa 131. 1. vs vp to glorie for the which to attaine and come too we must not labour to shew ourselues to put forth ourselues after the manner and custome of the worldlings who counterfayting the humble minded do praise themselues and also woulde bee praised of other either for their riches or for their knowledge or for their race and kindred or for their credite and authoritie but we must pul downe our harts nothing esteeming ourselues and it is necessarie that we shoulde suffer the worlde to count and holde vs as vile and abiects For Solomon saith Before glorie goeth lowlinesse Albeit that many as Abraham Ioseph Moses Dauid others after hauing bin despised yea persecuted haue beene raysed vnto temporal glorie yet by our lowlines and humblenesse let vs take diligent heede not to looke for and desire the same but if walking in true humilitie of minde and being cast of persecuted it shal please God to rayse vs vp vnto temporall glory and to make vs honourable before men as he hath done these good men let vs vse it as though wee had it not The which we shal doe if being raised wee shal procure and seeke the honour and glorie of God the profit and saluation of our neighbours and if wee haue not set our affection vpō this worldly glory we shal aspire and mount vp to the heauenly and eternal for also it is the same which doeth chiefly folowe lowlines And also the holy Scripture doeth not teach vs howe to come vnto glorie by seeking honours and high roomes of this world the which are good prouided that wee obteine them without desiring them and beeing placed doe behaue ourselues therein rightly but by teaching vs to haue patience when we are despised hated and persecuted in the world knowing that such lowlines shal not long continue and that after the same we shal enioye inestimable and eternall glory As touching the rest wee might heere alledge that which was sayde Chap. 16. verse 18. 19. 13 He that answereth a matter before he heare it it is folly and shame vnto him They that haue nimble and light tongues and can readily saye whatsoeuer cometh into their minde doe greatly delight to babble to reason to pronounce vaine friuolous foule filthie infamous vngodly and wicked thinges and are so swift and readie to speake that they cannot suffer another to ende his matter yea hardly to beginne and yet they would be counted wise and labour to cast of al shame from them as though they did wel deserue to bee praised and honoured for their readines or rather hastines of their vndiscrete babbling And indeede they which are like vnto them or which affect such babbling doe praise them and woonder at them as though they were very eloquent and were an honorable thing and woorthie of praise to haue such nimblenes in tongue But the holy Ghoste by Solomon doeth pronounce that they are but fooles and vnshamefaste when hee saieth Hee that answereth a matter before hee heare it it is follie and shame to him If they wil not or cannot confesse themselues to bee such in this life and learne to heare and to holde their peace til neede requireth them to speake and that they knowe what and howe they ought to speake they shal at last bee confounded and bee silent before the greate iudge whome they ought to honour by their tongues in pronouncing with discretion and modestie things worthy of subiectes and seruantes of God And then they shal knowe that they were fooles and vnshamefast but it shal be too late such knowledge shal nothing profite them but for greater torment Wherefore forasmuch as it is needful to flye follie and vnshamefastnesse and that we shoulde feare to bee counted fooles and vnshamefast let vs not offer to speake before wee haue diligently hearde let vs looke first to bee disciples before wee take in hande to teache Let vs marke the Psalme saying not Come children and speake but Come hearken vnto mee I wil teache you the feare of Psal 34. 11. the Lorde Wherein hee declareth that they which offer themselues to speake before they bee taught haue not the feare of God and that it is not possible that there shoulde come out of their mouthes any thing but euil Let vs then take heede that wee offende not Psal 39. 2. Iam. 1. 19. 3. 2. with our tongues c. And because that it is a greate perfection in man to rule his tongue wel and that wee cannot of ourselues attaine theretoo wee ought therefore to pray vnto the Lorde Set a watche O Lorde before my mouth and keepe the dore of my lips Psal 141. 3. It is the duetie of subiectes and of ignorant persons chiefly to heare Therfore let children seruants and maides learne heere to bee silent and to hearken but principally for to giue obedience vnto them which may commande them As concerning the rest wee might heere apply that which hath beene saide before chapter 17. ver 27. 28. 14 The spirit of a man wil sustaine his infirmitie but a wounded spirite who can beare it The afflictions are not only troublesome to them which know not God but also to the elect and faythful as wee may see it by the fearefulnesse and trembling that they haue had and by the complaintes they haue made and by the admonitions which are made to them amongst other we may alledge Abraham Iacob and Danid who were excellent men But albeeit that the fleshe is troubled and grieued and mourneth vnderneath his burthen yet neuerthelesse a man of a good spirite knowing indeede that al commeth to him from the hande of God taketh a good heart and beareth patiently and ioyfully the euil he suffreth Solomon doeth thus pronounce it when he saith The spirit of a man c. Heere the spirite can not be taken for the soule for al men haue soules and for the greatest parte of them they doe not patiently beare the euil that God doeth sende them but wee wil take the spirite for that
speaking according to their opinion and phātasie For although the slouthful sleepe too much yet he hath neuer slept ynough neither speaketh hee of any thing but to sleepe a little when he hath no wil to awake Solomon expressing the wordes and phantasie of the slouthful sheweth also very plainly that he sleepeth too much and that the deed is not according to the worde for hee is not content to say yet a little sleepe But he multiplyeth the woordes and saieth one thing three times vnder diuers phrases of speech And heerein he rebuketh the slouthful sharply of his too much sleepe and threateneth him afterwards with pouertie which shal come sodainely vpon him and hee shall notwithstand it saying 34 So thy pouertie commeth walking on And thy necessitie as an armed man Although he haue attributed field vineyard to the slouthful yet neuerthelesse because he tilleth them not as hee ought hee telleth him that he shal bee ouerpressed with sodaine inexpected pouertie the which is signified by this word walking or as a traueller or way faring man for hee ariueth when no man thinketh on him But it shal not bee only sodaine but also rude and rough harde and very difficile to ouercome or escape as Solomon signifieth by an armed man or one wel appointed The xxv Chapter 1 THese also are parables of Solomon which the men of Hezekiah king of Iuda copied out GOd gaue commandements to the children of Israel to shewe them howe the king ought to gouerne Deut. 17. 16 himselfe amongest them To the which commandements king Ezechias was obedient Now amongst these commandements he saieth When hee shal sit vppon the throne of his kingdome then hee shall write for himselfe this lawe 2. Kin. 18. 3 Deu. 17. 18. 19 in a booke by the sacrifisers Leuites c. Wherefore we may vnderstande that the men of Ezechias whereof mention is made heere were of the Leuitical sacrificers which were careful to instruct and teache the king Ezechias And to doe this they gathered him togitherin a booke the sentences which were heere and there dispersed and put them in order according to the authors out of whome they were drawen and amongest others they haue put the prouerbs of Solomon which folowe to the former to make thereof a booke Wherein we may see two things the first what kings ought to learne and followe of their predecessours to wit good doctrine after the which they may reforme their manners as they ought in all holinesse and iustice and not to regarde their worldly pompes and carnall magnificencies neither their pryde and haughtinesse nor their vanities and follie The second that about them they haue skilful men which may bee careful to searche the scripture and that they expounde it in such good order and fashion that it may bee easie to the hearers which are ready to bee taught and profite therein And these two things heere appertaine principally to Princes and Magistrates which beare the name of Christians and say they are reformed to the Gospel As wee may see when there is expresse mention made heere that Ezechias which had such men was King of Iuda that is to say of the people of God 2 The glorie of God is to conceale a word but the Kings honour is to search out a word The worldly wise men desire greatly to be knowne to the end to be in honour and worship And to come to this they make their workes to shyne and as much as they can possibly giue a faire shew to their speeche and wordes and al to darken the glorie of GOD which they haue in contempt and derision are enemies aduersaries theretoo Yet God sheweth not himselfe to the eye what hee is as Esaie pronounceth it Truely thou art a God which hydest thy selfe For he exempteth not the wicked from his vengeance and yet Esa 45. 15. neuertheles he executeth it not presently also he frustrateth not his chosen of their promises although he accomplish thē not so soone as they would But he dissembleth letting the wicked florishe and prosper and sending afflictions to the iust reseruing to himselfe that which hee hath determined euerlastingly to put it in effect at his time appointed without change of purpose And this is for his glorie that he doth so keeping himself as it were couert and in silence Solomon pronounceth it so when he saith The glorie of God c. And this is as though he saide Because that God is stil and dissembleth and it seemeth to the wicked that hee is deafe and blinde or that there is no God as they say in their hearts For this cause they despyse him and as much as they can bring him to reproche yea to nothing if it were possible for them But we seeing and knowing his bountie and patience by the which hee inuiteth vs to repentance to the end that wee perishe not wee haue to cal vpon and glorifie him with Dauid For the riches are great which thou hast reserued for them which feare thee c. And Psal 31. 20. albeeit God by his eternal purpose which cannot bee but iust is silent and dissembleth for a time yet neuerthelesse kings and gouernours of the earth which are his lieftenants cannot nor ought not to searche their glorie in deferring iudgement but rather their honour is and shal be to make diligent inquisition of things to the end that they may readily doe iustice and iudgement according as God hath commanded them by his woorde Solomon wel sheweth it them when he saith But the kings honour c. Wherein hee sheweth that the kings of the earth are worthy of contempt rebuke for in steede of searching out a worde that is to say of being careful and vigilant to doe their duetie and office they are asleepe And if they wake it is not to looke to that which they haue to do so that men may rightly complaine of them Al their watchings are Isa 56. 10. blinde they knowe nothing they are al dumbe dogs c. He sheweth also that false witnesse as much as in them lyeth depriue kings and men that do iustice of honor for they let them to search out the worde when in steede of veritie they witnesse vntrueth Moreouer seeing we ought to honour our Kings Princes and superiours Solomon sheweth vs that we ought to bee careful to let them vnderstand the trueth and not to hyde it from them in no cace especially when there is question of mainteining the honour of God the peace and quietnesse of the iust and innocent If Kings and their subiects wil wel searche out the worde it behooueth them to bee careful to reade heare and meditate the doctrine of Moses of the Prophetes and Apostles the which is hidden to the sage and prudent Mat. 11. 25. 1. Cor. 1. 18. 1. Sam. 2. 30. of this world Thus doing they procure the honour and glorie of God and he wil honour them as he hath promised
is foolish in his talke and yet ceaseth not to be folish in his heart for from the abundance of the hart the mouth speaketh and also other outwarde workes doe folowe thereof for the outward parte is like to the in warde except wee disfigure ourselues by hypocrisie the which wil alwayes appeare holie and wise and not foolishe and therefore if we shewe any foolishnesse in wordes or in workes it is a plaine argument that wee are not wise in heart Wherefore wee may iudge that they which permit and take leaue to talke foolishly or to do acts against God and his worde for to auoide persecutions doe deceiue themselues when they would make men beleeue that they thinke not as they say or as they doe for the outward workes and chiefly suche as are wicked are certaine fruites conceiued in the heart of man the which is euil from his childhood And thus though Solomon doe not speake but of the lippes yet he forgetteth not to touch the hart which is the roote that bringeth foorth the fruite as we ought to vnderstande by the former reasons And also the Antithesis or comparison that hee maketh betweene the wise in heart and the foolish in talke doeth shewe it wel otherwise it should not agree In the first parte of the comparison he expresseth the roote for to exclude worldly wisedome which is of great shew and is nothing but rebellion for it wil not be subiect vnto the lawe of God for it is ledde by the desire of the fleshe afterwardes hee expresseth the Rom. 8. 6. 7. fruites which proceede from the true wisedome of the heart that is to say To receiue the commandements wherein hee noteth the obedience of the wise in heart to the which the wise worldlinges are contrarie and opposite whereof foloweth that they are disobedient In the seconde parte of the comparison hee expresseth but the euil fruite which can notlye and therefore in expressing it hee declareth plainly what the roote is that is to say euil for the tree is knowne by his fruite He immediatly after expresseth the recompence of them which speake and doe euil that is to say that they shal be beaten they shal bee chastened and punished first in this worlde if so be it that they watch diligently ouer the publike slanders and offences and that the Magistrates be zealous and that they bee careful to pronounce good and right iudgement vppon that which they knowe and is manifest vnto them in susteining and defending the good and punishing the wicked according as the fruits appeare for they haue not the knowledge of in warde foolishnesse but so farre as the same is opened outwardly and therefore Solomon sayeth not the foolish of heart shal be beaten but the foolish in talke that is to say hee which shal shewe himselfe foolishe by wordes and wicked workes If fathers and mothers loue their children are careful more for their soules then for their bodies they wil chasten them if their manners and conuersation be not good and honest They which spare the rodde at neede doe hate their children and make no count of the honour of God Wherevpon they ought to looke for grieuous punishment for sith they wil not strike whilest it is time they themselues are worthie to be beaten And also it happeneth often vnto them that their children which they haue borne withal in their malice when they come to age not only doe set naught by them and reiect them but also stand vp against them in robbing them cursing and doing them much hurt And finally if they doe not confesse their negligence they shal be beaten with eternal paynes If superiours doe truely loue their subiectes they wil chasten the foolishe that the good may liue in peace and that the slaunders and offences may be rooted out from the congregation of the Lorde otherwise they shal be beaten for first of all the foolish wil rise vp against them and in the ende they shal not auoide eternal damnation I wil honour them that honour mee c. 1. Sam. 2. 30. And as they which ought to punish the foolishe shal be beaten for their negligence euen so also shal the foolishe be for their foolishnes except they returne by true repentance 9 He that walketh vprightly walketh boldly but hee that peruerteth his wayes shal be knowne For as much as wee al desire to auoide perils and dangers and to liue safely and without feare of euil we must heare Solomon which doth admonish vs of the meanes when he sayeth He that walketh vprightly There is none in this worlde that liueth so perfectly but that he hath some fault For wee haue al neede to craue pardon for our sinnes and continually to confesse that we are sinners how vprightly soeuer we liue and thus the vprightnesse wherof Solomon speaketh lyeth not in a perfection that can not be mended wherto there can nothing be added for so long as we liue in this world we haue neede to repent to amend our faults and alwayes to grow forwarde in goodnesse through the knowledge of the trueth But this vprightnesse lieth in soundnesse of conscience whereby hauing our heartes right and not double we abhorre al dissimulations and hypocrisies and labour to folowe holines righteousnes and trueth in al things and with al men The worlde maketh no great account of this vprightnesse but al the worlde almost is giuen to deceit and craftie dealing vnto filthines and vncleannes vnto hypocrisie lying And forasmuch as the greatest parte of men women are such Psal 12. 2. they iudge themselues to be in safetie when they are giuen to such wickednes And so the number of them which beleeue the sentence of Solomon is verie smal and almost none Wherevpon foloweth also that there is almost none that walketh safely but it happeneth almost to al as it is said When they shal say Peace and safetie then shal come vpon them sodeine destruction The world destroyed by the flood Sodome and Gomorrha Dathan Core and Abiram and â— Thes 5. 3 diuers other wicked ones haue wel felt and shal feele it and if wee folowe them wee must looke also to feele the same For as the Lorde knoweth the righteous perfect for to deliuer them from temptation to keepe them to defend them and to saue them that hee may giue them victorie ouer al perils and dangers euen so also they which peruerte their wayes contemning all integritie and vprightnes and giuing themselues in diuers sortes vnto contrarie thinges can not be hid but shal be knowne by the Lorde to draw Mat. 13. 4. them and deuide them from the iust and perfect as wee separate the tares and the chaffe from the good corne for to sende them vnto vnquenchable fire In looking for the which albeit they say that God doeth not see them nor knowe them yet can hee finde them out as they daily feele by warres pestilences famines diseases by afflictions
c. The number of them is verie great as wee Esai 6. 9 may gather by the similitude of the seed Secondly that they which haue charge of others ought to be vigilaÌ„t careful to giue instruction euery one after his state and vocation and for to do the same wel they themselues ought to be lerned We must first be schollers before we become maisters They then which neuer made account and esteemed instruction are not capable nor meete to haue authoritie ouer others 2 A man shal eate good things by the fruit of his mouth but the soule of the trespassers shal suffer violence It is saide you shal bring your burnt offeringes c. Thou shalt pay thy tenth c. EueÌ„ so we see that the Lord sought no profite Deut. 12. 6. 14. 22. in the Sacrifices neither ordeined them for to take his pleasure in them but hee woulde that the people shoulde be refreshed and reioyced therewith Nowe Solomon knowing that suche sacrifices were not the principal thinges that God required as wee may see by the scripture knowing I say the same and willing to induce vs Psalm 50. 8. 51. 18. Esa 1. 11. Ose 14. 3. Pro. 1. 31. to offer the true sacrifices hee maketh an allusion vnto the olde sacrifices doth shew vs that if we sacrifice truly we shal haue profite with ioy when he saith A man shall eate c. As here before by eating hee hath threatened the wicked and hath foretolde them their ouerthrowe saying Wherefore they shall eate c. Enen so nowe by eating hee promiseth prosperitie to the good which vse their mouth wel in sacrificing alwaies praises vnto God that is to say the fruite of the lippes which confesse his name If then wee wil prosper and haue ioy of our prosperitie let vs bring forth good fruite out of our mouthes if we speake let vs speake as the words Heb. 13. 15. Ephe. 4. 29. 5. 3. 18. of God let no corrupt coÌ„munication proceed out of your mouths c. Let no fornication nor any filthinesse be once named amongest you c. Nowe as the ouerthrowe of the wicked shal euer indure euen so the prosperitie that Solomon promiseth now is of no smal continance but shal last for euer This prosperitie shal come vnto them that shal rightly vse their mouthes and also which shal occupie all the other members of their body in wel doing as wee are admonished I beseech yee then brethren c. For though Solomon Rom. 12. 1. doeth make no mention but of the fruite of the mouth yet he excludeth not the other members neither reiecteth the good fruite that commeth from them but vnder the goodnesse that commeth from the mouth hee comprehendeth the same of the other members 2. Cor. 5. â—â— the which if wee vse wel wee shall eate the fruite For we must al appeare before the iudgment seate of Christ that euery man may receiue the things that hee hath doone in his owne body Let vs folowe that which is saide Bee not deceiued that which a man hath sowne that shal hee also reape c. If any man shall aske why Solomon did rather name the mouth then any other member we may Cal. 6. 7. answere him that it is because hee signifieth the prosperitie of the good and faithful by eating the which is proper to the mouth for the mouth is the organe by the which the nourishment is sent vnto al the body and by the mouth are executed al the most excellent workes which concerne the glory and honour of God as is to sing the prayses of God If againe it bee demaunded why hee signifieth the blessed life rather by eating then by gold siluer and other riches I answere That he maketh an allusion vnto the olde sacrifices of the which they did eate that offered them And also sith that the fruition of the heauenly glory and of eternal life is our chiefe felicitie and the greatest ioy that wee can haue or desire Solomon hath signified it wel and accordingly by eating and that for to yeelde vnto our rudenesse and infirmitie seeing that the greatest goodnesse that wee can bodidy haue standeth in eating for without it wee perishe though wee haue neuer so much prouision of other riches What riches soeuer we haue yet are we miserable concerning the body except wee eate when necessitie requireth Our Lorde doeth somewhat signifie that to eate is the most necessary profite that doeth belong to the body when in teaching vs for to aske the necessary foode of this present life hee doeth admonish vs Mat. 6. 11 that wee shoulde aske our dayly bread But that it is so that Solomon making mention of the mouth doeth not exclude the other members he himselfe doth shew iâ— when against a fruiteful mouth hee setteth the soule or person of the trespasser and against good things setteth violence saying But the soule of the trespasser shal suffer violence that is to say that the trespassers shal bee punished for the violence doone to God and to their neighbours Now violence doeth not onely consist in outagious wordes but also in al workes that are doone to any mans hurte or hinderance Considering then the Antithesis we may knowe that Solomon vnderneath the mouth compriseth all the other members But when the soule of the trespasser is set against the mouth wee maye something gather that the wicked are more earnest too doe euill then the good are to do good but the earnestnesse they haue is as if they had deuoured some deadly poyson for by the violence that they labour to doe vnto God and to their neighbours they shal bee fedde therewith in eternall death Besides this let vs note as amongest the most excellent mouthes are they whiche faithfully preache the worde vnto the honour of GOD and profite of his Churche euen so amongst the trespassers the worst are they that vnder colour of holinesse and religion doe so we false doctrine whereof Popery is full And thus the greatest trespasse lyeth in the tongue as Solomon doeth somewhat signifie setting the soule of the trespasser against the mouth Let vs note also that wee must not trust to the good deedes of other men as doe the poore Papists which trust in the merits of hee saints shee saints or in the suffrages of the Churche and in the meane while to care nothing to put the hande into the pye Solomon doeth not say that we that we shal eate the good fruit of the mouth of our neighbours That which our neighbours shall haue done shall nothing profite vs if wee haue beene vnfruitefull The Lorde wil giue to euery one according to his workes and as Solomon saith Euery man shall eate the good fruite of his mouth Neuerthelesse aâ— they that are diligent to gather the fruite of any tree doe eate of the same euen so if wee be careful to heare the holy worde by the mouth of the ministers thereof
wee shal eate the fruite of the same Likewise if wee participate with the trespasses of the wicked weâ— shal as they doe suffer violence c. 3 Hee that keepeth his mouth keepeth his life but hee that openeth his lippes destruction shal be to him There are two principal wayes of keeping the mouth and consequently of keeping the soule and life and both of them are very necessary The one is to keepe sobernesse and temperancie in eating and drinking They which haue no knowledge of GOD doe so iudge for they say Of sober life coÌ„meth long life They iudge so by a naturall light without the Scripture the which besides the saide light doeth lighten vs by admonitions and exhortations by reprehentions and threatenings If we receiue these admonitions and that wee tremble at his threatninges wee shall keepe our soules Esay 5. 11. 22. 12. 56. 10 Luke 21 34. Rom. 13. 13. 1. Pet. 4. 2. 3. not onely for a time in this worlde but also for eternall life The other manner of keepyng the mouth is too bee carefull in following the thirde and fourth commandements of the lawe Thus doeing wee shall keepe our soules for none wyll pursue vs to death but vniustly and so wee shall liue first of all in this worlde so farre as shal be expedient for our spiritual saluation afterwardes hel shal haue no power ouer vs for to swallow vs but the Lorde wil deliuer vs by his great mercy alone and not that wee can deserue it For albeit it is saide that wee keepe our soules yet must wee attribute nothing but vnto the grace and vertue of the holy Ghost which is giuen vnto vs and for this cause that which he doeth in vs is called ours Let vs then confesse that the keeping of the mouth and consequently the keeping of the soule is the gifte of the holy Ghost and let vs not thinke that Dauid doth attribute any thing to himselfe when hee saith I wil take heede to my waies c. Hee doeth shewe it well when hee saith Set a watche O Psal 39. 2 114. 3. Lorde before my mouth and keepe the doore of my lippes Beholde two kindes of keeping our mouthes the which are very harde for man to doe for wee haue bellies that cannot bee filled because they bee vnsatiable as are those of gluttons and drunkardes which eate and drinke tyl they burst and if they haue any thing too thrust into their mouthes they begin alwayes afreshe or els they are delicate desiring daintie meate and sweete drinkes as are gluttons and licorous fellowes that haue none other care but to seeke where good wine is and sweete morsels Nowe the mouthes of such bellies doe serue them to their appetites if they haue any thing to furnishe the same Thus much for the first manner As touching the second it is no lesse hard For in our mouth there is a little member which is the tongue but it is a fire euen a worlde of iniquitie c. The worlde is filled with such tongues whereof Dauid complaineth Iam. 3. 6. Psal 12. 2. 34. 14. Helpe mee O Lorde for there is not one goodly man left c. They talke of vanitie euery one with his neighbour c. It followeth theÌ„ that the number of theÌ„ which keepe their soules is very smal If we desire to be of this nuÌ„ber let vs obey the admonitioÌ„ Keep thy tongue from euil and thy lippes that they speake no guile It is of this kinde of keeping our mouth that Solomon speaketh heere as he himselfe doth giue it to vnderstande setting rashe speaking opening of the lippes against keeping of the mouth and oppression against keeping of the soule saying but he that openeth his lippes c. Heere the lyars periurers false witnesses and suche wicked men doe see what rewarde they are worthy of not only in this life but also after this life For as they which keepe their mouthes doe keepe their soules not onely for a time but also for euer euen so the wicked and the vngodly lippes ought too bee punished in this Leui. 24. 14. Deut. 19. 16 worlde The history also of Susanna doth witnesse it And if in time they come not to repentance let them looke for eternal death For the Lorde wil not holde him giltlesse that taketh his name in vaine The slaunderers shal not inherite the kingdome of God Kinges Princes and Superiours of the earth may learne a lesson whereof they make no account they haue their honour and excellencie 1. Cor. 6. 10. in most high commendations for they can wel tel howe to punishe them greuously which shall speake against them and do easily let passe the iniuries that are spoken and doone against God not doing any punishmente therefore or pay little So doing they shewe thereby that they are puft vp with excessiue pride and with a diuelishe arrogancie for they doe preferre themselues before God and doe iudge themselues more worthie and more excellent then hee but finally God shal finde them out wel enough and shal wel mainteine his honour in punishing them as they deserue euen as they are threatened therewith Diuers greate Lordes haue well prooued and shal feele that GOD resisteth Psal 2. 4. 82. 6. the proude 4 The sluggarde lusteth but his soule hath naught but the soule of the diligent shall haue plentie There are iesters and idle bodies who making no account of giuing themselues vnto good and necessary workes doe giue themselues to followe foolishe and vnprofitable desires and pleasures and yet for to seeme pleasant mery they are not ashamed to pronounce that they woulde not giue their pleasures for a great summe of money Such folke are muche vnprouided and voide of good sense and sounde iâ—dgment when against their conscience and affection they reiect by worde that which God hath created for the vse of men and contrarily doe esteeme and prayse that whiche God hath forbidden in the tenth commandement of his lawe Thou shalt not lust In this manner they doe more esteeme their fantasies which doe nothing profite then the liuing God who giueth vs all thinges aboundantly for to vse For this cause they wel deserue for to bee brought into extreeme and vtter necessitie and to haue nothing wherewith to mainteine themselues in this life but to bee in continual and miserable sorowe al the time that they haue to dwell in this worlde Solomon doth threaten theÌ„ with such misery saying The sluggarde lusteth c. Hee hath already diuers times vsed the like threates It is a thing very infamous and reprochable for to liue in idlenesse as wee doe iudge al naturally For albeit that naturally wee loue wel to doe nothing and that after the fleshe wee Pro. 6. 50. 11 10. 4. 12. 27. thinke theÌ„ happy that haue wherewithal to liue without doing any thing yet if wee haue men seruants or maide seruants or iourney men for to doe our businesse
vs and condemne vs as one may see in the holy scriptures wherefore we shal doe no iniurie to the diuine prouidence when wee shal search diligently the scriptures and shal carefully heare the worde which is faithfully expounded vnto vs and that by this meanes they shal learne a good wisedome to the ende to gouerne ourselues warily that we be not surprised with dangers on the soden but that wee may shunne the damage which may happen to vs that as to sottes foolishe and yl aduised wee make no account to keepe ourselues and to drawe backe from the danger which presenteth it selfe to assaile vs and intrappe vs. Solomon praiseth such wisedome when he saith A wise man seeth c. Here he speaketh not of carnal worldly wise men for they cannot hide themselues so wel but they wil be surprised but hee speaketh of them of whome it hath bene spoken off heretofore They that are suche by the worde of the Lord Iob. 5. 12. 13. Pro. 13. 16. 14. 8. 15. 16. doe foresee the euil which is to come to the wicked which set not their mindes vpon this worde They knowe also that men practise many euils to them which seeke to liue in holinesse innocencie righteousnes And so they see the euil hide themselues trusting in the shadow of the wings of the Lord saying Keepe me as the apple of thy eye hyde me in the shadow of thy wings And as Psal 17. 8. 9. 57. 2. they demande this same putting their trust in the goodnes mercy of God so they obtain it For although by persecutions other aduersities they dye fal away according to outward apparance yet notwithstanding they are surely hid vnder the defence protection safegard of the Lord. But they which haue not the foresight nor make no account to guide themselues according to the worde although for a certain season as for the space of this life they seeme to bee out of al danger yet neuerthelesse experience teacheth often that GOD spareth them not and when the plagues and dangers of this worlde wil not touche them yet they shall not shunne the tormentes that are eternal Solomon signifieth thus saying But the foolish goe on still and are punished By this woorde goe on or passe forwarde is shewed assurance and inconsideration or rather the ouer boldnesse and obstinacie which the ill aduised vse who make no account to learne by the worde to flie from the plague but tary they neuer so long yet they are punished but principally after this life where is no redemption The foolish therfore whereof Solomon speaketh be scorners and contemners of GOD and of his worde which onely giueth vnderstanding and foresight The foolishe are also those which the worlde reputeth for most hardy and valiant and those that think themselues so In number with such men one may put Pharao Saul Sennacherib Nabuchodonozer Iudas others which suffered themselues to be caried away by the malice of their heartes and are hardy to do say ill without sparing but when sometimes fearing men more then God they make shewe to withdraw themselues and abstaine from doing euil to the ende to shunne temporal tormentes But they cannot flee so long but at the last they wil be punished with euerlasting torments 4 The rewarde of humilitie and the feare of the Lorde are riches honour and life It is not enough to imploy ones selfe about something to bee recompensed for many meddle with matters wherein they haue no knowledge but to marre al and so they merite sooner to bee punished then to haue rewarde But in doing any thing one ought to knowe howe and by what meanes he should proceede not to loose his labour Many to get goods and honour and to make themselues as it were immortal thinke that there is no way so good as to make themselues of value by arrogancie and pride by boldenes temeritie and rashnesse without hauing regarde to the reuerence which wee owe al to God and to his worde but after hauing takeÌ„ great paines in this sort they find at last that not only they haue beaten the winde and profited nothing but also that they are â—uynated and come to decay Some feele it in this life and al the wicked shal feele it in death eternal for the sentence must needes bee true that Whosoeuer exalteth himselfe shal be brought low and contrariwise hee that humbleth himselfe shal be exalted as it hath beene Pro. 16. 18. 19. 18. 12 treated heretofore The humble therefore looseth not his labour but is wel rewarded as Solomon declareth it plainely when hee saith The reward of humilitie and feare of the Lord c. Wherby he sheweth that the waies to aduance ones selfe are humilitie and feare hee putteth not humilitie alone for many haue been humble that is to say vile abiect out castes and afflicted which haue not obtained this hyre but haue beene still miserable and finally haue perished for euer but hee ioyneth with humilitie The feare of the Lorde for if we be afraide indeede to offend God desiring to yeeld him obedience according to his worde although to the outwarde apparance wee be the most vile and abiect the most poore and miserable of al the worlde yet the Lorde can wel pay vs in opportunitie when he shal see good the hyre wherof mention is made seeing he cannot lye but his trueth is infallible Nowe hee hath promised to them that feare him that they shal lack no good thing and hee hath promised great riches to their ofspring Dauid praiseth the Lorde for the giftes that hee giueth to them which feare him and promiseth them that feare him to fulfil Psa 34. 9. 10 11. 25. 12. 13. 14. 31. 20. 21. 145. 18. 19. 20. their desires Solomon according with the foresaide scriptures saith that the humble which feare the Lorde shal haue riches honour life they shal haue riches for they shal haue suffisance and contentment They shal haue honour for the Lorde shal deliuer them from al rebukes and shal place them in honours from this time present if it bee needeful as Dauid Ioseph Moses and others But it shal be principally in eternal and heauenly honours They shal haue life for hee wil deliuer them the handes of those which persecute and oppresse them and shal make them liue yea in this world as hee hath made the aforesaide and as hee maketh presently the poore faithful flocke which hee hath rent out of the handes of their persecutors but the principal life shal be in that glorious immortalitie 5 Thornes and snares are in the way of the frowarde but who so keepeth his soule will flee farre from them Hee compareth the frowarde to the hunter which striueth to take and kil wilde beastes for as the hunter hath no pitie of the beastes neither spareth hee them but setteth snares in bushes and thornes wherethrough hee chaseth the beastes so to
shew vs that albeit by the corruptiō of our fleshe sinne dwelleth in vs yet is not the same imputed vnto vs nor wee counted sinners but righteous so long as wee are mercifull The wicked borroweth and payeth not againe but the righteous is merciful and giueth Psal 37. 21 112. 5. 9. Againe A good man is merciful and lendeth he hath distributed and giuen to the poore c. Not that our mercifulnesse can deserue such reputation but because God of his onely grace doeth accept and allowe it and is authour thereof It is not simply saide that hath mercy for they which are at their ease and haue all thinges necessary for them haue no neede of mercy to bee shewed to them and therefore Solomon addeth on the poore These are they which haue great neede to bee pitied as also God doeth carefully wil the same by his worde and it is not without cause for they haue the most neede of fauour succour and helpe and there are no people in the world more despised worse handeled nor more troden downe and oppressed then are they By experience wee may see it and also God often complaineth thereof by his Prophetes Therefore if it happen vs to fal into the number of the miserable afflicted and that wee are despised yet let vs not bee discouraged nor dispaire as though God had forsaken vs and careth not for vs. For if wee be despised it is of sinners who are not acquainted with GOD. But looke what sinners doe esteeme that is reiected of GOD and that which they doe despise and reiect is receiued and allowed of God Therefore we must not feare the contempt Psal 3. 5. of the worlde nor yet be coupled with sinners for to consent with them to despise the afflicted when wee feele ourselues at our ease and haue prosperitie otherwise it woulde turne to our woe Solomon doeth not heere signifie it when hee promiseth blessing vnto them that are merciful vnto the afflicted This blessing shal Luk. 24. 16. 22. not onely continue in this worlde but for euer as also shal the woe of the wicked And albeit that prosperitie and felicitie is promised vnto our mercy yet is it not enough to obteine such blessing but because that GOD receiueth and alloweth it Psal 41. 2. Mat. 25. 34. 5. 7. because wee are elected before all time and hath prepared for vs this blessing before the beginning or foundation of the world was laide 22 Doe not they erre that imagine euill but to them that thinke on good thinges shall bee mercy and trueth Forasmuch as the worlde is ful of men which imagine malice and which deuise euil thinges against God and against their neighbours it followeth right well that the number is right great of them which hold not the right way but doe erre and goe astray folowing the wayes of destruction Solomon doth signifie this same whē hee asketh saying Doe not they erre which imagine euill And forasmuche as there is none of vs al which desireth to erre that is to say to goe astray and wander out of the way but woulde al walke in a right path and come vnto the ende of our purpose and not to bee put beside our intentes except wee bee out of our wittes voide of sounde iudgement and perfect reason sith I say wee desire the same or at the leastwise doe labour to make ourselues beleeue that our wil is such therfore for to obteine the same wee must diligently take heede that wee followe not them which imagine euil And for to doe this let vs not bee like vnto the superstitious and idolaters which forge idols some of wood golde and siluer or of other visible palpable and grosse matter othersome of traditions and mens inuentions good customes fantasies and intentes They deuise and imagine nothing but euil though they falsly beleeue that by suche trashe and ab homination they do honour and serue God But the Lorde whome no good thing can displease doth wel shew that there is nothing but euil in such seruice when hee declareth that he abhorreth and reiecteth them as it is wel taught vs by the first table of Moyses and by the Prophetes They make themselues Esay 29. 1◠40. 18. 41. 6. 44. 9. beleeue that they serue GOD heerein they fayle and knowe not what they doe so at the last they shal be confounded The Idolaters shal not inherite the kingdome of heauen Secondarily let vs not ioyne with these mockers and scorners which boldly despyse and blaspheme God and his doctrine as though that were but fables and dreames which the Pastours and Ministers of the Churche doe preache to them Such kinde of people are imaginers of euill when they fight against God who is enemie vnto al euil and when they set his holy lawe which is the rule of al goodnesse so much as possible they can at nought In the which doing they doe greatly erre and are farre wyde as appeareth by this saying Wo vnto them that seeke deepe to hide their counsel from the Lorde Esay 2◠15. c. Such men thinke or at the least labour to make themselues beleeue that there is neither God nor Deuil neither heauen nor hel but at the last they shal feele that they haue erred For the cruel man shall cease and the scornefull shal bee consumed Therefore will I choose out their delusions and I will bring their feare vppon them because I called and none woulde answere Esay 66. 4. c. Thirdly let vs not thinke that in hurting and dooing euill vnto our neighbours wee can prosper though the greatest parte of the worlde bee of this opinion For as we may see some thinke to creepe aloft by pryde and ambition by rebellion and disobedience some by murthers seditions hatreds malice and insurrections some by theftes snatching vsurie and wicked bargaines some by whoredomes and adulteries and other some by flatteries false tales and slaunderings But they erre and be deceiued seeing they turne themselues from the right wayes of the commandementes of the Lorde and folowe the wyde and broade way Math. 7. 1◠which leadeth to destruction This destruction is wel signified by errour and also by the Antithesis that Solomon maketh when hee sayeth But to them that thinke on good thinges shal bee mercie and trueth When hee speaketh thus hee debyeth mercy and truth vnto those that imagine euil Wherevpon it foloweth that they cannot looke but for destruction and damnation partly in this worlde For as they are filled with malice craft deceit wrong violence and crueltie against GOD and their neighbours euen so doeth God render and pay them the like stirring vp enemies against them euen such as they haue beene to others And finally for to fyl vp the measure of their destruction he wil vtterly depriue them of his fauour mercie bestowing no parte of his gracious promises vpon them and wil sende them to eternal
damnation Contrarily vnto them which thinke wel that is to say which haue set their loue on the lawe of the Lord for to giue him the honour which hee damandeth thereby and for to serue profit their neighbours shal be graunted mercy and trueth For as they labour to be faythful vnto God by giuing true obedience vnto his worde and beeing gentle vnto their neighbours giuing them faithfully all their duetie euen so the Lorde wil make them partakers of his true and vnfallible promises he wil raise them vp according as they shal haue neede such men as wil shewe them fauour and intreate them with al meekenesse and gentlenesse such as wil imagine no treason or other wickednesse against them neither shal cease to doe thē good according to his faythful and gracious promises vntil that in the heauenly ioy and felicitie he giue thē the ful fruition of thē For his merciful kindnesse is euer more and more towardes vs and the Psa 117. 2. truth of the Lord endureth for euer Let vs note that Solomon doth not preache vnto vs the merite of our workes when he promiseth mercy truth vnto them which thinke good things but he would haue vs while we giue ourselues vnto goodnes that we should not praise our thoughts operations as though there were any worthinesse or excellencie in vs which might moue or binde God to do vs good But that we should stay ourselues vpon the gentlenes goodnesse or mercy of the Lord by the which only he is moued to loue vs to do vs good according to his gracious promises in the performing wherof he sheweth the truth of his grace only not for to giue vs that which our workes do deserue for he can owe vs Rom. 4. 13. nothing For the promise was not made vnto Abraham to bee the heyre of the worlde by the lawe but by the righteousnes of fayth Rom. 3. 24. 25. 15. 2. 2. Cor. 1. 20. Secondly let vs note that Solomon is heere no lawe giuer but an Euangelist leading vs vnto Iesus Christ For we obteine no mercy but by him only For the promises of God are yea and amenin him 23 In all labour there is abundance but the talke of the lippes bringeth onely want Solomon heere before hath spoken many sentences for to exhorte Pro. 6. 6. 10. 45. 12. 11. 27. 13. 4. 11. 23. 14. 4. Gene. 3. 1◠vs vnto care and diligence vnto labour and trauaile And if wee were such as we ought to bee to wit very careful to obey the word of the Lorde and willing to beare the burthen which hee layeth vpon vs Solomon shoulde not haue needed to haue pronounced these sentences But because we are like vnto asses which make no diligent speede except they bee often beaten and vnto restie iades which when they are spurred runne backwarde except the riders doe pricke them sharply with the spurre with stroke vppon stroke for this cause Solomon doeth exhorte vs nowe againe to labour when he saith In al labour there is abundance It seemeth at the first sight that Solomon repugneth that which is written The earth shall bring foorth vnto thee thornes and thistles and thou shalt eate the herbe of the fielde When thou shalt til the grounde it shall not hencefoorth yeelde vnto thee her strength And I wil breake the Gene. 3. 18. 4. 12. Leui. 26. 19. 20. Deut. 28. 16 pride of your power and I wil make your heauen as yron your earth as brasse And your strength shal be spent in vaine c. Againe Cursed shalt thou be in the towne and cursed also in the fielde c. And this same which is pronounced in these scriptures commeth often to passe as experience sheweth it I answere That Solomon speaketh of the nature of labour and of that which naturally happeneth so that wee doe not hinder it by our ingratitude infidelitie idolatrie superstition rebellion disobedience pride vngentlenes crueltie and other wickednes wherewith the worlde is wholy infected corrupted Hee doeth then teache vs that if wee hate detest and abhorre al kinde of wickednesse wee walke in the feare of God reuerencing his woorde by putting our whole trust in his goodnesse and to folowe his wil that GOD will blesse our labour and make vs abounde in wealth and whatsoeuer wee take in hande or apply our mindes and spirite vnto shal prosper Heerein hee speaketh agreeably vnto that which the Sainte◠haue felt and according as God hath promised in his lawe and by the Prophets The Patriarkes were blessed of God who prospered their labour and the woorke of their handes in such wise that they did abounde in riches And the promises are written in the places alledged before and in the 128. Psalme And albeeit that in Psal 128. the sight of the eyes wee iudge not that there is abundance in the labour of them which feare God for oftentimes the same accidents happened to them as to the wicked also they are robbed or their Eccle. 9. 2. hire is keepe from them or else they are contented with a little gaine Neuerthelesse the labour changeth not his nature and GOD is true in his promises after the which wee must not giue them abundance the which doeth not alwaies consist in superfluitie nor in multitude of great riches of this worlde but chiefly in contentation and in this that God knoweth to bee expedient For the same doeth better furnish and is also of greater profit then greater abundance of the wicked Furthermore though they which feare GOD and are diligent in labour shoulde suffer greate want yet is it not to say but that God is true in his promises for howe much soeuer we feare God yet doeth hee alwaies finde ynough in vs to bee amended and may iustly chasten vs as hee pleaseth Therefore let vs not iudge of Gods promises after mans reason nor after the sight of our eyes but let euery one of vs carefully and faythfully occupie himselfe in his woorke praying vnto GOD that it woulde please him to giue it good successe and prospering it as hee shal knowe to bee expedient And let vs not bee like vnto those which giue themselues vnto slouthfulnesse and ydlenes to vanitie and foolishnes and passe away their time in iesting and scoffing in merie tales and ydle woordes and yet notwithstanding they desire abundance to liue plentifully and wealthily and at their ease as if they were wel woorthy But they doe not obteine according to their desire for euen as they deserue God bringeth them vnto extreeme pouertie Solomon doeth signifie it when hee sayth But the talke of the lippes bringeth onely want When hee setteth the talke of the lippes against labour and that hee threateneth it with want let vs knowe that vnder the talke of the lippes hee comprehendeth not thanksgiuing prayers prayses holy exhortations and instructions which the faythful make with their lippes for sith they proceede from