crowned with knowledge when wee giue our mindes and wittes vnto the worde of the Lorde following after his wil studiyng diligently and faithfully euery one in his vocation Moreouer let vs first note that albeit the state of the faithful which are discrete and wel ruled is bace and naught set by before the worlde yet before GOD who giueth them the crowne of knowledge they are in a kingly state whereof that wee may bee partakers let vs followe this exhortation of Saint Paule Brethren bee not children in vnderstanding but as concerning maliciousnes be children but in vnderstanding 1. Cor. 1420. bee of a ripe age If very constantly wee followe this exhortation and that wee ceasse not to perseuer for all the temptations which happen tyl wee come vnto vnitie of faith after the crowne Ephe. 4. 13. Iam. 1. 12. of knowledge wee shal obteine the crowne of life Secondarily let vs note that as a crowne is set vpon the head that it may bee seene euen so God crowneth the prudent with knowledge not that they should hide their talent in the earth but that they should bring it foorth to light and open shewe by sounde doctrine and 1. Pet. 2. 9. good workes for euen therefore are they crowned kings And heerein wee must perseuer what persecution soeuer is raised vp against 1. Tim. 2. 11. 12. vs. For this is a true saying For if we bee dead together with him wee also shal liue together with him If wee suffer we shal also raigne together with him 19 The euil shal bowe before the good and the wicked as the gates of the righteous It seemeth at the first sight that this present sentence repugneth diuers proofes and experiences For first of al Caine was wicked â—eu 4. 8. 13. 13. 19. 4. 2 Pet. 2. 7. 27. 41. 37. 23. 28. and so farre was it of that hee woulde bowe before iust Abel that rather hee rose vp against him and slue him Secondly the people of Sodome were wicked and they greatly stroue against Lot who was righteous Thirdly Ismael scorneth Isaack Fourthly Esau hated Iacob Fifthly the sonnes of Iacob spoyleth Ioseph their brother of his precious garment and solde him And alwaies wee haue seene the wicked after the outwarde apparance to bee stronger and higher in authoritie and to giue no reuerence to the good but to esteeme them as doung and filth to reiect and persecute theÌ„ for to kil and vtterly to destroy them And also our Lord saith vnto his Disciples Blessed are they which suffer for righteousnesse sake If the worlde hate you knowe it hated mee before you They shal excommunicate you out of their Synagogues Again In the worlde yee shal haue affliction but bee of good cheere I haue Mat. 5. 10. Iohn 15. 18. 16. 2. 33. ouercome the worlde I answere albeit for the exercise of the faithful and to trie their patience God doeth suffer the wicked to rise vp against them contemne them and molest them yet neuerthelesse at the time appointed and when hee shall see meete hee will beate downe the arrogancie of the wicked and suppresse their furie and crueltie and subdue them vnto the good and righteous Esau had surely thought to haue slaine Iacob but hee came to receiue him The king of Sodome went to meete Abraham And Gen. 33. 4. 14. 27. 42. 9. the brethreu of Ioseph came and bowed before Ioseph c. Then Pharao called Moses Aaron and saide pray ye vnto the Lord that hee may take away the frogges from mee and from my people and I willet the people goe that they may doe sacrifice vnto the Lorde Exod. 8. 8. 12. 36. Iosu 2 12. â—9 25. The Lorde gaue the people fauour before the Egyptians c. Rahab besought the spies c. And the Gebonites became the seruants of Iosuah of the people of Israel To bee shorte the people of Israel who for the most part were wicked was constrained to bow before Moses Iosua the Iudges Kinges and Prophetes Saule humbled himselfe vnto Dauid when hee confessed and acknowledged his innocencie and righteousnesse The wicked doe now also reuerence 1. Sam. 24. 1â— the good when the iudges and Magistrates know howe to humble the sworde of iustice and when by the preaching of the worde they are confounded and haue their mouthes fast stopped or els that they returne from their wickednesse by true repentance submitting themselues to the exhortations and instructions that are made vnto them by the worde of the Lorde in following that Heb. 13. 17. which is saide Obey theÌ„ that haue the ouersight of you submit yourselues Therefore this present sentence is true vpon the which let vs first note that the iudgements in the olde time were holden in the gates thither men came for to obey iustice For this cause for to declare howe the wicked are constrained to submit themselues and to giue obedience vnto the righteous Solomon saith that they bowe at the gates of the righteous Secondly forasmuche as wee must chiefly bowe vnto kinges and gouernours they are heere admonished to lay aside al malice to flie al iniustice and to Rom. 13. 13. 1. Pet. 2. 13. giue themselues vnto goodnesse and to shewe themselues truely iust in rendering to euery man c. And if any do fal away and become dissolute and rebellious as there are which wil not encline to them and wil not obey them as they ought let them then knowe either that God wil trie their forces boldnesse and whether they bee of good courage to withstande the wicked and to suppresse their insolencies either that God doeth punishe them because they apply not themselues vnto goodnesse and iustice as they ought Therefore when any insurrections are let the Magistrates humble themselues before GOD weeping and lamenting their faultes and yet for al this to loose no courage but manly to vse the sworde which is committed vnto them Thirdly wee are admonished what kinde of men wee ought to place in authoritie Fourthly albeit that the wil of GOD bee as it appeareth heere that the wicked shoulde bowe before the good yet is it not too say that wee shoulde desire men to bow and kneele before vs but so much as is required for the honour and glory of God for the common peace and for the order of pollicie For our goodnesse and righteousnesse can neuer bee so excellent that it should deserue that men shoulde bowe and reuerence vs. Fiftly sith that vnto God the king euerlasting belongeth all honour and glory and that it is before him that euery knee shoulde bowe wee must therefore vnderstande that he maketh his Maiestie shine at the gates of the righteous when hee maketh the wicked to bowe before them And for asmuch also as hee greatly esteemeth the good and righteous when he maketh them partakers of the glory which apperteineth vnto him onely it is therfore a true argument
feare of the Lord is the way to lengthen our life 157. b The vngodly cannot bee without al doubte feare though they bee too hardie to commit euil 154. b The feare of fooles and wicked men doeth not auayle them and why 154. b. 155. a To what end the Lord demandeth his feare at out handes 399. a Euil conuersation is contrarie to the feare of God and why 106. a A frowarde mouth plainely sheweth that a man hath not the feare of GOD. 106. a Pryde and arrogancie are euilles cleane contrarie to the feare of GOD. 106. a What blessinges are belonging to such as feare the Lorde 448. a b Of feare to sinne and feare to suffer losse 232. b Feare and humilitie are the wayes to aduauncement 448. b That they which despise the feare of the Lord are rightly called disguised and what that is 494. a The effectes of feare and that no man doeth laugh gladly being in feare 154. a. b What kinde of feare GOD requyreth of vs in keeping his commandements 239. b. 240. a What wee must doe if wee wil bee without feare and free from daunger of Sathan and the world 159 b Remedies against the feare of the wicked 155. a The feare of the Lorde is to hate euill 105. b Of the feare of the faythfull and that it is an honourable affection 266. a. b. 267. a Notable doctrine concerning the feare of the Lord. 321. a. b Of two kindes of feare the one leading to despaire the other to griefe and sorowe 152. b That we must not feare the Lorde like a crueltyrant or seuere and sharpe iudge and why 158. a The meaning of these wordes The feare of the king is as the roaring of a Lyon 407. a. b. What feare that is which Solomon calleth the instruction of wisedome 321. a. b. What they hee that deceiue themselues in beleeuing that they feare God 254 a. b. Of the blessednesse of them that feare and the cursednes of them that feare not God 305. b Why we make smal account of the feare of God 305. a The rewarde of them which feare God and which feare him not 254. a Of a trembling feare and a godly feare 255. a That in the feare of the Lorde there is assurance 305. a That God requyreth feare at our handes as hee did of our forefathers c. 493. a. b. Howe wee ought to feare iudges and magistrates 493. b Notable doctrine touching the feare of the Lorde and the feare of the king 493. b. The reward and heauie iudgement of them that feare not God 399. b That it is a miserable thing to reiect the feare of the Lord. 399. b That it is not ynough to feare God in some one parte of our conuersation 399. b. 400. a Of the lodging of him that liueth in Gods feare 400. a. b Solomons woordes impugned that hee which liueth in Gods feare shall lodge where no Plague shall visite him 400. b. How we shal knowe whether wee haue the feare of God or not 254. b The feare of the Lorde proceedeth from the knowledge of his word 123. b The feare and knowledge of God are things so knit togither that the one cannot stande without the other 123. b A definition of the feare of God 305. a Of the feare wherwith a foole is taken 266. a. b. 267. a Wee are altogither voide of wisedome except wee haue the feare of the Lorde 124. a Infidelles and faithlesse haue not the feare of the Lorde but of tormentes and why 124. a Whether loue and feare can stande togither 278. a The feare of the Lorde and the knowledge of holy thinges is the token and signe that shall certifie vs whether wee bee refreshed at wisedomes table 123. b The feare of the Lorde comprehendeth vnder it all the seruice and honour that we owe vnto God c 123. b To the attaining of wisedome the feare of God is required 105. b Of the necessitie of the feare of the Lorde and what fruites depende heerevpon 277 b. 278. a Of a tormenting feare and in whome the same is founde 278. a That the Papistes haue not the feare of the Lorde and why 278. a The feare of the Lorde compared to a welspring of life and why 278. b. 279. a Of sundrie meanes whereby wee are admonished in scripture to feare the Lorde 567. b. 568. a Wee must perseuere to the ende in the feare of the Lorde 568. a What wee must do to feare God rightly and truly 568. a Wherein their felicitie standeth which doe alwaies feare 568. b Feete Of the feete of an whore and what they signifie 72. b Our feete taken in scripture for our affections and how 70. a That feete swift in running to mischiefe are one of the seuen thinges which God hateth 91. a That the mouth hath feete and what those feete be 87. a Fellovvship What communion fellovvship there ought to be among Christians 77. a Flatterers The hope of flatterers and the ende of the same 171. b The ordinarie tricke and fashion of flatterers what it is 420. a Howe kinges and princes c. shoulde handle flatterers and such like catterpillers 514. a b That flatterers seeke the fauour of Kinges by vnlawful meanes 333. b In what daunger they are that beleeue flatterers is prooued by examples 582. b The dealing of flatterers betweene the seruant and the Maister 612. a. b The drift of flatterers to make themselues be thought good men 356. b The nature of flatterers set foorth by Solomon 352. b Of the wordes of flatterers set foorth by Solomon vnder a comparison 339. a. b Flesh. By what meanes the fleshe laboureth to make the righteous man a slaue of sinne 169. a The meaning of Solomon by these words But hee that troubleth his owne fleshe is cruel 184. b Of our flesh and what the corruption of the same worketh in vs. 59. a. b That wee must not feede the fleshe in his lustes and pleasures and why 81. b. The temptations of the flesh to withdrawe vs from wisedome 43. a Follie. Follie a great wickednesse and of the danger of the same 381. b What we must doe to roote follie out of our hearts 381. b Notable doctrine vpon these words To beginne follie afresh 524. b. 525. a Of vomitting vp the follie of our naturall corruption not able doctrine 524. b The cause why wee iudge wisedome to bee follie c. 275. b. 276. a Follie is no small vice but a wickednesse greatly furious and why 354. b A definition of follie shewing what it is 338. b Of follie and when a man is commonly said to worke it 267. b Foole. Wheretoo a foole sent in message is compared 520. b. 521. a Of answering and not answering a foole after his foolishnesse 519. b. 520. a. b Notable doctrine vpon these words A foole powreth out al his minde 586. b. 587. a Howe harde a thing it is to breake a foole of his foolishnes appeareth by comparison 544 b 545.
tary and waite for him So great desire haue we to come to the end of that which wee desire that we continew stil looking And if in worldly things we haue such perseuerance by a more strong reason we ought to be very watchful after wisdom folowe her counsel and commandementes in much constancie perseuerance and neuer to cease seing that wee haue alwaies neede of her as she doth wel signifie when shee woulde haue vs alwayes to watch at her gates to keepe the postes of her house Wherin againe we learne that it is not ynough for vs to heare but it behooueth vs also to be led with an earnest affection to vnderstand what belongeth to wisedom and to folow it not for any litle time of our life but continually whiles wee are in this worlde If wee doe thus assuring ourselues of the goodnes of GOD towards vs wee shal not bee voide of wisedome for by asking it in true faith it shal bee giuen vs. Beeing thus indued with wisedome Mat. 7. 7. Ia. 1. 5. though wee were the most miserable and cursed of al the Worlde after the sense of the fleshe and outwarde apparance wee shal neuer perish 34 For he that findeth me c. As S. Paule saith The giftes and callings of God are without repentance Whereof foloweth that this life which commeth of wisedome is prolonged more and Rom. 11. 29. more and that this fauour is not withdrawne but rather encreaseth For vnto euery one that hath shal be giuen he shal aboūde And seeing that by wisedome wee haue these riches that is to say Mat. 25. 29. life and the fauour from whence life proceedeth it foloweth wel that by our woorkes we do not deserue that God shoulde fauoure vs and holde vs in his grace otherwise it should bee no grace not fauour but recompence and reward that God did owe vs. Neither also doe we deserue life seing it commeth of fauour Nowe that life commeth of fauour the creation of man doeth witnesse it for hee had not deserued that God shoulde place him in the worlde Wee haue yet a more manifest witnesse after the fal of man For albeeit hee had deserued death as God had threatened him yet in steede Gen. 2 17. of eternal death as hee had deserued hee receiueth promise of life And sith it is by promise it commeth not by woorkes otherwise the promise shoulde bee abolished Seeing also that of wisedome wee haue life and fauour it foloweth that wisedom is not a qualitie gotten by the industrie and labour of men but it commeth from the Sonne of God by whome we haue life and fauour The lawe was giuen by Moses but grace and trueth came by Iesus Christ As Moses lifted vp the Serpent in the wildernesse so must also the sonne Iohn 1. 17. ◠14. 11. 25. of man be lifted vp That whosoeuer beleeueth in him shoulde not perish but haue eternal life I am the resurrection and the life saieth the Lord c. Now seeing that by finding wisedom we obtein such riches wee ought to bee very careful to seeke it and to seeke her in trueth and not as the Hipocrytes vnto whome it is saide What haue I to doe with the multitudes of your sacrifices sayth the Lorde c. Wee must seeke it by fayth and repentance Esay 1. 11. 55. 6. Mat. 7. 7. Seeke the Lorde whiles hee may be found cal vpon him whiles hee is nye Thus dooing we shal finde and obteine that which wee seeke for Aske and yee shal haue c. If then wee wil finde wisedome and thereby obteine life and fauour towards God we must renounce the euil that displeaseth wisedome taking heede that wee doe not offende her and doe nothing by hatred against her In this maner we shal finde grace before the Lorde wherby wee shal preserue our soules from death 35 But he that sinneth c. We may inferre this same of that which hath bin attributed heeretofore to wisedome to her children For it followeth that hee which seeketh wisedome reuerently and with such loue as he ought and findeth her hee findeth fauour and life and that they which desire wisedome and doe not vouchsafe to seeke her and so doe offend and hate her that they seeke death as a thing of them beloued and desired And so they do great wrong vnto their soules for they do altogither destroy them And sith also that Solomon setteth to offende against to finde wee ought to vnderstand that they which despise the woorde whereby wisedome doth offer herselfe vnto vs to the ende that wee might finde her and do skorne her and refuse her and offende wisedome sinne against her and sith that wisedom hath so much so great riches as it hath bin saide wherof without her we cannot bee partakers it foloweth that they which offende her doe wittingly depriue themselues and so doe wrong to their soules depryuing them of greate riches without the which wee cannot but looke for all misery And whē in opposition of drawing fauour he setteth hate he sheweth vs that the contemners of the grace of God doe hate wisedome and consequently their life and seeing there is no meane way betweene life and death it is necessary that if they hate wisedome the which only giueth life that they loue death Wherein we may knowe that they are out of their wittes and that they haue not so much vnderstanding as brute beastes the which can tel to fly from that which hurteth them and to desire and seeke that which is profitable for their life The nienth Chapter 1 WIsedome hath built her house and heawen out her seuen pillers 2 She hath killed her victuals drawen her wine and prepared her table 3 She hath sent foorth maidens and cryeth vpon the highest places of the Citie saying 4 Who so is simple let him come hither and to him that is destitute of wisedome she saith 5 Come and eate of my meate and drinke of the wyne that I haue drawne ALbeit that a greate and mighty king of this worlde hath many Castells Townes Cities and Prouinces vnder his power and that hee may abyde and dwel where it pleaseth him yet wil hee builde or choose some certaine place the which hee will call his because hee will take there his most delight and wil dwell there about more commonly then in any other place of his countrie Euen so although the iurisdiction of wisedome stretcheth farre and that al the worlde doe appertaine vnto her and that she filleth both heauen and earth notwithstanding shee hath built her an house the which shee calleth hers because shee hath built the same for to dwel and therein to take her sporte and pastime and to mainteine the same that it perish not nor go to decay And sith that wisdome hath an house wherein shee keepeth her continual and dayly residence if wee wil finde her wee must seeke for her at her house there wil
haue saide chiefly for to them is this woorde directed Bee wise Psal 2. 10. 82. 6. nowe therefore O yee Kings bee learned yee that are iudges of the earth It is they to whome GOD doeth this honour to cal them Gods They are they that exercise the iudgementes of God And also when Kings and Magistrates are destitute of godly counsel the 2. Chro. 19. 6 people whose eyes are set vpon them and doeth folowe them doe runne into destruction The children of Israel haue truely prooued it when they wanted good iudges and good kings and also for to foretel them their destruction the Lord doeth threaten to depriue them of good and wise gouernours and counsellers saying I wil appoint children to be their Princes and babes shal rule ouer them Esay 3. 4. But what counsel soeuer the superious giue except the people doe attend to folowe them they shal fal Noe gaue good counsel wherby hee laboured to reduce the worlde and to teache it the way of righteousnes but the worlde ceased therfore neuerthelesse to fal Moyses was a wise counseller and executed his office faithfully but yet the people of Israel did often fal vnder his gouernement The people of Israel had many good iudges and kings replenished with diuine counsel vnder whose gouernement they fell The same people also had many good Prophetes but because they hardened their heartes and woulde not receiue their doctrine but contemned their exhortations warnings reprehensions and threatenings and persecuted them they fel And yet to this day remaine so decayed because they refused our Lorde Iesus Christ and his Apostles c. We ought to feare least we happen into lyke fal not only corporal but also spiritual and eternal if hauing good Princes faythful Pastours which doe truely teache vs wee refuse and disdaine their counsel but if wee wil auoide falling we must bee diligent folowers of counsel I say the good and holy counsels of such as haue the charge to guide and gouerne vs that wee become subiect and obedient vnto our Lordes and superiours in that which is not against God and that in feare and reuerence wee receiue the wholesome doctrine of our Pastors and Ministers and that wee bee not so lightly and easily caried away to folowe the foolish and false opinions of some troublesome person Thus doing we shal remaine stedfast and stable and shal neuer perish Solomon doeth signifie the same saying But where many counsellers are there is health Whereupon let vs first of al note that except wee folowe both the spiritual and temporal gouernement of such as are appointed and ordeined of God for to counsel and leade vs wee haue no stedfastnesse nor sure abyding but shal fal For it is asmuch as if wee were destitute of wise and good counsellers Secondly forasmuch as wee haue no manner of saluation but from the grace and goodnes of GOD it foloweth right that it is he which prouideth men of counsellers that can giue good counsel as also wee may see by the the confession of Ioseph Likewise in Exodus where Moyses confesseth that hee is sent of God The Prophetes also doe shewe it Gene. 41. 16. Esa 1. 25. 26 when they speake nothing but the woorde of God and pronounce that hee hath sent them God doeth teache vs it saying Then wil I turne myne hande vppon thee and burne out thy drosse til it bee pure and take away al thy tinne And I wil restore thy iudges as at the first and thy counsellers as at the beginning c. Thirdly seing that among a number of men of counsel there is health one man alone ought not to presume that by his wisedome hee is sufficient to leade and gouerne a nation but if hee be called vnto such an office and administration he ought to looke and prouide for honest and faithful men to bee his helpers for to ease him and to order the people with him by folowing the counsel that Iethro gaue vnto Exo. 18. 18. Moyses 15 He shal be sore vexed that is suretie for a stranger and he that hateth suretieship is sure Albeit that Solomon doeth thus speake yet it is not to say that hee alloweth a man shoulde doe according as he saith heere For as touching the first parte hee shoulde allowe the carefulnesse of the flesh and worldly sorowe the distrust and extreeme feare of pouertie the which hee signifieth by shal be sore vexed as wee may vnderstande when against to bee sore vexed hee setteth to be sure Such affliction ought to be farre from the mindes and hartes of the faithful which are the children of God their father who hath care ouer them and ought to be assured of him without al doubte as Christ and the Apostle S. Paule do giue warning the which is meete Mat. 6. Heb. 13. 5. 6. for to comfort them that are bounde for other for that which doth most of al vexe them is that they feare to bee pressed and constrained to pay the debt of the stranger whom they haue pledged without recouering payement and so they come to pouertie Seeing then that GOD by his woorde doeth warne vs not to afflict ourselues after this sort nor to feare what hurt man can doe vnto vs let vs know that Solomon doeth not allowe such afflictions but doeth declare how for the most part they which become suretie for others are affectioned and vexed when afterwards they see they cānot obteine payement of him for whome they are become suretie then they are troubled greatly vexed in their mindes Solomon doth wel expresse it when he is not contented simply to say hee is afflicted but he is sore vexed or afflicted And by this expression hee sheweth vs that it is not good sodenly and easily to become suretie for such as wee knowe not As touching the second parte which is Hee that hateth suretieshippe is sure If hee allowed that which hee pronounced he should allowe twoo vices The first is hatred whereof the childrē of God ought to be so void that they should hate no man for any hurt they shal doe to them but should loue their enemies and be ready to helpe them Solomō then doth not allow that we should hate the notaries scriueners which do bind vs require vs to be bound for another albeit that often by such obligations wee suffer much euil but hee painteth vs out the affection of the greatest parte of them which binde themselues when they see themselues troubled and are arested vpon the obligation then they hate the notaries and scriueners and do curse them and cannot behold them with louing countenance if they could they would prooue them false and counterfaite men for often they spare not to say they are such The second vice that hee shoulde allow were a vaine confidence hope that they haue neuer to want when they haue some riches and haue not bene suretie for other Albeit that in what estate soeuer we bee
doe finde them harde vngentle stiffe and cruel and so their way is harde and hated both to them and to their neighbours which doe knowe their hypocrisie dissimulation and fayning albeit that they seeme to bee gentle soft and gracious to the simple and vndiscreete and to their lyke As contrarily the men of vnderstanding which are soft and gracious to theÌ„ which loue wisedome doe seeme hated harde and sharpe vnto mockars and contemners 16 Euery wise man wil worke by knowledge but a foole will spread abrode follie Wee haue seene before that the craâ—tie or subtil man doeth Prou. 12. 23. hyde knowledge whereuppon it foloweth that hee is indued with knowledge and as hee is indewed therewith so doeth hee also gouerne himselfe thereby Solomon doeth signifie this guyding gouernement when he saith Euery wise man wil woorke by knowledge This knowledge is not the same whereof Saint Paule speaketh knowledge puffeth 1. Cor. 8. 1. Esay 11. 9. vp but the same whereof Esay speaketh which wil not hurte for the earth shal bee full of the knowledge of the Lorde as the waters that couer the sea Whereunto wee are exhorted by Saint Peter 2. Pet. 5. 5. Ioyne moreouervertue with your fayth and with vertue knowledge c. Solomon doeth wel shewe vs that hee speaketh of such knowledge when hee saith But a foole wil spread abrode follie The foolishe are depriued of this knowledge and therefore hee sheweth his follie proceeding in his affryres rashly without considering whither he doe wrong to his neighbours or no it is ynough for him to bee seene and praysed and to gaine something if it bee posible neither doeth hee care to bee beloued nor yet to loue his neighbours but is ready rather to fight against them if hee thinke that they hinder him to come to the ende of his enterprises Heereby wee may know that there are very fewe wise men in the world and that it is filled with the foolishe not with such as the worldlinges and carnal men doe count fooles true it is there are fooles about whome the mockers and iesters doe take their pastime and make them as it is sayde may games the world is but too full of such fooles but of such as are counted foolishe and are abhorred of the worlde their number is very smal Blessed are yee which suffer persecution for righteousnesse c. Againe Blessed are Mat. 5. 11. yee when men reuile you and persecute you c. Heerein standeth the true wisedome as Saint Paule doeth expresse Let no man deceiue himselfe If any man among you seeme to bee wise in this worlde let him bee a foole that hee may bee wise They 1. Cor. 3. 18. which folowe these admonitions are the wise which rule themselues by knowledge And the greate wise men of the worlde with their great traine are but foolish for the wisedome of this world is foolishnesse before God 17 A wicked messenger falleth into euil but a faythfull Ambassadour is preseruation When Solomon setteth A wicked messenger against a faythful ambassadour hee teacheth vs wherein wee may iudge the messenger to bee wicked to wit when hee doeth not giue himselfe faythfully to doe the message that hee is sent for and to execute the office that is committed vnto him Solomon doeth threaten such a messenger with the fal of euil that is hee doeth foreshewe him a sharpe and harde punishement as hee doeth deserue by his infidelitie and disobedience whereinto hee throweth himselfe headlong either by set malice or by negligence and contempt And thus there is a double fal one whereinto hee falleth headlong himselfe the which is cause of the seconde Wee iudge that messengers or Ambassadours are wicked and disobedient when they breake or leaue out any parte of the commission that is giuen vnto them by their superiours and rulers and that rightly they are punished as traytours and vnfaythful By a farre more stronger reason then they which are sent of God are to be counted disobedient and traytors when they neglect the message of their Lorde and consequently are very worthy to bee grieuously punished the which they can by no meanes auoide as Solomon doeth signifie it when hee saieth That A wicked messenger falleth into euill Amongest the messengers and ambassadours of God in this worlde the principals are Kings Princes Magistrates Pastours and Ministers of the Churche Wherein if they doe not labour to doe their Psal 2. 9. 12. 82. 7. Wisd 6. 6. Eze. 3. 17. 33. 8. 34. 2. message wel punishement is prepared As it hath beene saide the wicked messenger doeth wel deserue to fal into euil for also asmuch as in him lyeth hee hurteth his neighbours as Solomon doeth signifie saying But a faythfull Ambassadour is preseruation Forasmuch as hee attributeth preseruation vnto the faythful Ambassadour hee giueth closely to vnderstande that the wicked messenger bringeth death and is a murtherer for the which cause it is good reason that hee shoulde fal into euil The worlde is greatly filled with such messengers as wee may see by the multitude of decrees and wicked iudgementes that are pronounced and executed vpon the innocents Also we may see it by the false doctrines which are sowne by the hypocritical Fryers of the Popish Churche For to knowe that Kings Princes Magistrates and Pastours of the Churche are messengers let vs note that a man is called a messenger when hee is sent vnto any place for to doe or say any thing Wherevpon it right wel foloweth that wee may cal Kings Princes Magistrates and Ministers the messengers of God for they are sent from him And Saint Paule saith that powers are ordeined of God And the scripture doeth cal them by a 1. Pet. 2. 14. Rom. 13. 1. Psal 82. 6. 2. Cor. 5. 20. 1. Cor. 4. 2. 2. Cor. 6. 3. Mat. 24. 45. 25. 14. name that signifieth not only an Angel but also God Euen so wee cal the Ministers of the worde the messengers of God for they are sent for to carry the message of reconciliation in this ministery they ought to behaue themselues faythfully and without offence And consequently al faithful men euery one according to the charge which is committed to him ought to behaue themselues faithfully with care and diligence otherwise we fal first into corporal euil and afterwardes into euerlasting euil Contrarily they which haue faithfully executed their office as they are healthful and serue for preseruation to theÌ„ vnto whome they do seruice euen so also they themselues shal obteine health and preseruation they shal not fal into euil but shal prosper Solomon doeth signifie this same saying A faythful Ambassadour is preseruation Wee do very willingly receiue and welcome and honour a good Phisition by whose arte and science wee obtaine health wee shewe him a cheereful countenance and if wee bee able wee wil giue him giftes and presentes and doe wishe him felicitie and prosperitie Therefore when Solomon doeth attribute
euen so also their soules haue not the true ioy though they doe dissolutely reioyce If their soules had the true ioy they should haue peace and quietnes the which they neither haue nor neuer Esay 57. 20. Psal 37. 12. shall haue for the wicked are as the raging Sea which cannot rest The wicked practiseth against the iust and gnasheth his teeth against 1. Sam. 9. 2. him A man might haue well saide of Saule whilest hee was king that he had as a man might say more then his soule coulde desire considering the degree whereunto he was called in the kingdome Also a man might haue saide that Absolom the sonne of king Dauid had what his soule could desire seeing he had the heart ◠Sam. 15. 1. of the people in his fathers life time But these people here as wee may see by their proceeding as they haue not had their desire accomplished euen so haue they not had ioyful soules as their sorowful and miserable ende hath wel shewed it The desires of such and of their like tended to nothing but to euil and hurt and therefore they came not to the ende of their enterprises The Lord breaketh Psal 33. 10. 112. 10. the counsel of the heathen and bringeth to nought the deuises of the people The wicked shal see it and bee angry hee shal gnashe with his teeth and consume away the desire of the wicked shal perish Moreouer Solomon doeth not heere speake of the desire of the wicked when hee saith A desire accomplished delighteth the soule Hee himselfe doeth shewe it by the Antithesis saying but it is abhomination to fooles c. Wee may see that hee speaketh heere of the desires thoughtes enterprises and deliberations of the wise iuste and faythful men who desire aboue al things that God should haue his kingdome in them and raigne in them And to attaine to this they labour to cast of al infidelitie and incredulitie al superstition and ydolatrie and al euil affections against their neighbors that they may walke in righteousnes and innocencie according as Saint Paul doth admonish vs. The Lorde heareth such desires and thoughts Lorde thou hearest the desires of the humble c. In the fulfilling of these Ephe. 4. 24. 5. 1. Col. 3. 8. Psal 10. 17. 37. 3. 4. desires the faythful haue their delight Put thou thy trust in the lord and bee dooing good dwel in the lande and verilie thou shalt bee fedde Delight thou in the Lorde and hee shal giue thee thy hartes desire Moreouer the saintes being vnder affliction desire that it may please God to giue them some ease and to deliuer them as it is seene by their prayers and complaintes whereof the scripture is ful Amongst others Turne thee againe O Lord at the last be gracious vnto thy seruantes And when they feele that God is merciful Psal 90. 19. 94. 17. to them according to their desire they are pleased If the Lorde had not helped mee it had not failed but my soule had beene put to silence This sense is true but the first agreeth better with the Antithesis to wit that God delighted in the soules of the wyse iust faithful men when they are not ouercome of the temptatiō which doeth stirre them to euil but putting their trust in the onely Lorde doe giue themselues to wel doing Solomon doeth wel shewe that hee meaneth thus when he saieth A desire accomplished delighteth the soule Hee addeth against it But it is an abhomination to fooles to depart from euil He sheweth that the foolish haue neither feare of God nor reuerence to his woorde that they haue no desire to doe wel but do hate goodnesse and them which folowe it they loue wickednes and them which assist them to continue therin and are companions with them in the same Wee may plainely see this in the ydolaters and superstitions of the Papistes wee may see it accomplished in the wicked which passe nothing at all to committee wickednesse without number and doe thinke and pronounce them to bee ignorant and without vnderstanding which doe not as they do we may see it in the persecutors of the faythful which doe thinke they offer sacrifice and an acceptable woorke vnto GOD when they slay the innocent In this sentence is the promise of eternal life enclosed which is the perfection of their delight which haue truly set their affections and desires to doe good And thus wee are closely exhorted heere to folowe that which S. Paule Rom. 13. 12. Gala. 5. 16. 1. Thess 4. 3. Tit. 2. 11. 1. Pet. 1. 13. 1. Pet. 2. 11. 4. 1. doeth exhort vs to do let vs then cast away the works of darknes c. But I say vnto you walke according to the spirit c. This is the wil of God c. The grace of God which bringeth saluation to al men hath appeared and teacheth vs that we shoulde deny vngodlinesse c. Wherfore girde vp the loynes of your minde c. Deerely beloued I beseeche you as strangers and pilgrims abstaine from fleshly lustes which fight against the soule c. For asmuch as Christe hath suffered for vs in the fleshe arme yourselues likewise with the same minde c. Thus dooing wee haue life euerlasting There is then no condemnation vnto them that are in Iesus Christ which walke not after the fleshe but after the spirite Rom. 8. 1. 6. c. Againe For the wisedome of the flesh is death but the wisedome of the spirite is life and peace c. In the seconde member of this sentence is the threatening of death and eternal damnation Psalm 5. 5. threatened 20 He that walketh with the wise shal be wise but a companion of fooles shal be afflicted There are some madbraines which desire not to bee wise and iudge it nothing but heauie studie to learne wisedome and therefore wil heare no counsel they scorne at al admonitions and refuse al corrections and instructions because they woulde passe the time merily and liue ioyfully But if wee haue any sparke of good vnderstanding and sounde iudgement if wee had a setled and stablished braine wee woulde highly prayse wisedome and desire to bee partakers thereof And because for al the desire that wee haue therevnto wee knowe not howe to attaine it Solomon hath often and diuers times exhorted vs to heare and to receiue her woordes her commandementes instruction counsel and correction And not content heerewith hee doeth instruct vs what our conuersation ought to bee for to obteine wisedome when hee saieth He that walketh with the wise c. Let vs knowe that hee doeth not heere promise that if wee dwell in one countrey or house with the wise wee shall be come wise Wee haue at all times seene the contrary in diuers and so wee may see it still But he promiseth vs that if wee willingly do heare the wise and receiue into our harts that which they teach
when they folow the way of their fathers for their fathers faults iniquities are laid to their charge by the Prophets saying they are like their fathers The Scripture is ful of suche reproches And if the children haue had good fathers and that they be wicked their fathers also are not honoured by thē Iohn the 8 Chapter 37. verse 7 High talke becommeth not a foole much lesse a lying talk a Prince There is none so foolishe in the worlde but persuadeth himselfe that when hee speaketh none could speake any thing better and the most foolishe doe thinke they speake goldenly after a kind of speaking and yet they neither saye neither can or they wil not speake any thing woorth nor wherein they which are truely wise may be delighted therewith Solomon doeth signifie this same saying High talke or the lippe of excellencie c. The foole can not haue the lippe of excellencie and therefore let vs vnderstande that Solomon doeth not speake of that which the foole hath but of that which he thinketh to haue or that would that other should giue it him Now forasmuch as there is no word of excellēcie but the pure trueth it foloweth therefore that by the lippe of excellencie Solomon vnderstandeth the mouth which speaketh agreeably accordingly vnto the worde of God Hee shewerh this same when against the lip of excellencie hee setteth a lying lippe or lying talke saying Much lesse c. For the contrarie of lying is trueth Herein hee sheweth that the foole hath nothing more proper to him then lying and that hee is so filled therewith that trueth cannot agree with him neither can hee delight in it but doeth hate it For the foolishe whereof Solomon speaketh are the children of the Deuil Iohn 8. 44. who is the father of lying They are like vnto him of whome Dauid speaketh in his 52. Psalme and 4. verse Hee sheweth also vnto kings and Princes of the earth that they ought not to be fooles to speake leasing in peruerting of iudgement in making wicked lawes and pronounce vnrighteous sentences against the trueth right and equitie for seeing that they doe not exercise the iudgement of men but of God and that the scripture calleth them Gods God is truth therefore they ought to vnderstande that it is more vndecent for 2. Chro. 10. 6 Psal 82. 16. them to pronounce and to doe any false matter then it is for the foolishe and wicked to counterfaite honest and wise men Notwithstanding if the worlde bee replenished with those which sit in the thrones of Kings and iudicial seates which commit either indeed or in woorde greate falsnesse in such wise that wee may almost Psal 82. 2. Esay 1. 23. Iere. 5. 26. Za. 7. 9. complaine of al superiours and gouernours and say to them howe long wil yee giue wrong iudgement and accept the persons of the vngodly And so there are but a fewe which are worthy of such seates but rather to bee placed in the order of fooles Wherefore they ought to looke for an horrible and feareful vengeance If they Psa 2. 4. 5. Esay 1. 24. Deut. 17. 18 Psal 2. 10. which haue any knowledge of God wil auoide it let them dayly growe and goe forewarde in the same knowledge by the continual studie of the diuine doctrine 8 A reward is as a stone pleasant in the eyes of them that haue it it prospereth whither soeuer it turneth Wee doe naturally iudge that it is a foule and wicked thing for magistrates superiours of the earth which haue the administration of iustice to loue gifts rewards and to take them and euen they also which receiue them coulde wel condemne others which shoulde doe as they doe but couetousnesse hath corrupted and doeth so corrupt the nature and blinde the wits and peruerte iudgement in such wise that men delight to forget natural honestie and finde nothing more faire nor more delectable then to enriche themselues by the cost of other they loue wel to receiue and take that which doeth cost them nothing but onely to doe them pleasure which haue rewarded them for to doe wrong and iniurie vnto other Solomon doeth discouer this corruption and wickednes saying A rewarde c. Hee doeth first compare the giftes and rewards that are giuen vnto iudges vnto precious stones the which wee gladly beholde because wee esteeme them and find them faire and thus he expresseth the greate affection that the wicked iudges haue to take rewards and giftes Wherein let vs note that hee saieth not what they ought to doe but he toucheth the great actiuitie wicked couetousnesse of the iudges of the earth which are very glad and ioyful that men wil blinde their vnderstanding by force of giftes and rewards And thus hee sheweth that the worldly and carnal wisedome which wee commonly desire to bee in iudges and gouernours of countries for oftentimes for the gouernement of the pollicie and iustice we ordeine worldly wise men doeth holde vs backe to forget natural honestie and to bee fouly corrupted Wherefore wee ought to knowe that the rulers of the earth haue neede of another wisedome the which is mentioned before in the Pro. 3. 13. 8. 14. Exo. 18. 21. 1. Sam. 12. 3. 2. Chro. 19. 5. Exo. 23. 8. Leui. 19. 15. Deut. 1. 16. 16. 18. Esay 1. 21. 5. 23. Iere. 5. 26. Eze. 22. 27. Miche 3. 9. Sopho. 3. 3. 8. chapter and 14. verse Iethro the father in lawe of Moyses did knowe that this wisedome was fit and meete for iudges and therefore hee saide vnto Moyses Do thou seeke out amongst al the people men of courage fearing God men dealing truely hating couetousnesse and appoint such ouer them to bee rulers ouer thousands c. Samuel was indued with this wisedome Iosua requireth the like of iudges These twoo personages and such like had respect vnto the lawe of the Lorde And because that GOD hath giuen this lesson vnto iudges the Prophetes doe crye out sharply against those which doe the contrary calling them theeues and murtherers Secondly when hee saieth Whither soeuer hee turneth c. Hee compareth the giftes and rewardes vnto men to whome al things come as they woulde and wish of what side soeuer they turne them they obteine whatsoeuer they desire Wherein hee sheweth that they which take rewardes doe neither regarde right nor equitie but peruert iudgement and folowe the ende for the which they haue receiued the rewardes And as it is not lawful to take rewardes for iudgement so also ought no man to giue them howe good right soeuer they be assured to haue For in thus doing they shoulde bee an instrument of Satan for to accustome the Iudges vnto theft and polling and they were farre better to loose their cause howe good soeuer their matter bee then to induce the Iudges by giftes to giue sentence forsomuche as in vs lieth we make them to breake the lawe of God and to forget honestie and
humbling themselues vnto them rendring them obedience and fearing to prouoke their anger submitting themselues wholy to their wil and pleasure Insomuch that they seeme to encline the hearts of their subiects whither it please them And it is no maruel if kinges be so honoured of the worlde seeing that god honoureth them giuing them his titles calling them gods and superiour powers placing them in his seate to exercise iustice iudgement indifferently and vprightly and willing that men shoulde submit thēselues to them without any resistāce or rebelliō So kings make themselues redoubted as much ae they can to the end to submit their subiectes heartes to them and bowe and order them as it seemeth them good this while what highnesse soeuer they haue wil they nil they yet they haue a superiour which hath another maner of puisance aboue them then they haue aboue their subiects inferiours for they hate not the power to gouerne their subiects heartes at their pleasure although they haue authoritie to commande and the other ought to obey But God which is their soueraigne Lorde and ruler hath not onely power to commande but also to dispose their heartes at his pleasure without let or resistance at al. Solomon sheweth it them wel where hee compareth their heartes to riuers of water saying The kings hearte is in the hande of the Lorde c. Kings ought not therefore for to vaunt of their powers for although riuers swell sometimes and flow ouer with such impetuositie as though they woulde cary al away with them and although also kinges haue hautie and stout hearts and thinke themselues so mightie that they weene none may resist them but that they shal cut and cary away al at their pleasure neuertheles as by sluces rampiers or other inuention one may resist a great riuer and stop it from doing harme so it is easie to God to set a stay for kinges that they hurte not with the pride and hautinesse of their heartes as Solomon signifieth clearely when hee compareth their heartes not to great riuers but onely to little running brookes which turne their courses easily which way one pleaseth It is not fit also that they shoulde vaunt themselues of their free wil for as riuers turne not rhemselues this way or that way nor cannot doe it but men turne their courses according as it seemeth them good which haue to do therewith So as Solomon saith God turneth the kings hearte whither he wil Hee saith not that hee turneth it to this or to that but whither he will for as the scriptures shewe vs hee inclineth one to one thing and another to another thing one man nowe to one thing and by and by too a contrary Hee turned the king of Egypts hearte in Iosephes time to doe wel to Iacob and his kindred Contrariwise hee turned Gen. 45. 16. his successours hart to misuse the children of Israel after the death of Ioseph This inclination ought to bee wel knowne of vs when God saith to Moses But I am sure that the king of Egypt wil not let you goe but by a mightie hande And yet more manifest Exod. 1. 8. 3. 19. 4 21. when God saith And I will harden his hearte c. Hee hath turned Dauids heart to goodnesse as appeareth when hee saith From this day forwarde the spirite of the Lorde shal prosper in Dauid And afterwardes hath enclined it to euil but one might make here two obiections the one that kings are not culpable when they do euil 1. Sam. 16. 13. 2. Sam. 24. seeing that God enclineth their heartes thereto the other that God is the cause and authour of sinne An answere to the first obiection although God doe turne the heartes of kinges to euil yet are they neuertheles culpable for god by his iust iudgement which is incomprehensible to vs prouoketh them to euil either to punish their former sinnes by other sinnes and make them more fautie Rom. 1. 24. or for to punishe and chastice them whome hee thinketh good as hee stirred vp Sennacherib and other kinges against his people of Israel or to trie and exercise his chosen ones to patience as hee hath by the minister of Satan stirred vp the Chaldians and Sabians Iam. 1. 13. 14 against Iob but the wicked hauing no knowledge of the iudgements diuine no reuerence to the prouidence of God nor any feare of his worde are carried away by their owne concupisences Likewise the wicked doe not referre their faultes vnto God but being reprooued by their owne conscience confesse their wickednesse as Pharao knewe wel that he was an offendour Saule maketh the same confession or very like Dauid elected of God hauing numbred Exod. 9. 27. 1. Sam. 24. 18. 26. 21. 2. Sam. 24. 10. the people layeth not the faulte on God but confesseth his owne offence Wherefore for a briefe answere to the seconde obiection wee see that God is not the authour of sinne for the rest search the Institutions of Iohn Caluin So Princes and Magistrates are taught to haue God in honour and reuerence crauing his conduct and gouernance and that they feare to bee giuen vp into a reprobate sense as many haue been Also subiects are admonished to pray for their superiours otherwise they are in danger lest it wil happen to them according to the threatninges which are in diuers 1. Tim. 2. 1. Esa 3. 1. Ose 13. 11. places For the rest if kinges which are mightie as they think and which make themselues redoubted haue neede to bee gouerned by GOD who turneth their heartes at his pleasure it is not meete that we promise ourselues any thing against the will of God 2 Euery mans way seemeth right in his owne eies but the Lorde pondereth the heart Man is so much giuen to flatter praise and esteeme of himselfe that hee neither can nor wil finde any thing in himselfe worthie of Pro. 3. 5. 6. 7. 12. 15. 14. 12. 16 2. 25. reprehension but perswadeth with himselfe that al that he willeth thinketh enterpriseth saith or doth is good iust wherein he is deceiued as Solomō pronounceth it And because so foolish an opinion cannot easily bee rooted out of the thoughtes of man therefore Solomon rebuketh it nowe againe when he saith Euery mans way c. 3 To doe iustice and iudgement is more acceptable to the Lorde then sacrifice From the beginning of the worlde men haue thought to doe God great seruice when they haue offered vp sacrifie of beastes which they killed of the which or of other goods of the earth they made great oblation and after the flood they haue not forgotten this custome And as men haue esteemed it so the Lorde hath alwayes Gen. 4. 3. 4. Gen. 8. 20. 12. 7. 8. 13. 18. helde acceptable the sacrifices of the faithful who offered them in firme faith and true repentance regarding the true Messias which ought to bee sacrificed onely and
shoulde vse liberalitie towardes vs. So it behoueth vs to beholde with a good eie our neighbors which haue neede of our aide in helping their necessitie according to our abilitie Thus doing wee shal haue want of nothing but shall abounde in al wealth as Solomon promiseth saying The good eie c. Saint Paule is conformable in this promise This is not to say that our eye is so good or that we may giue 2. Cor. 9. ◠so much of our goods that by our liberalitie wee may merite benediction for wee cannot obteine it but by grace and because the Lorde hath made vs a promise thereof whereto wee wholy trust Also wee are neuer so liberal that wee giue any thing which is properly our owne seing that the earth and al that is conteined therein is the Lordes c. And that which wee giue is not any thing wherof we ought to make great account as Solomon sheweth wel Psal 24. 1. when hee calleth it bread which is the most common meate and of least price that wee ordinarily vse Neuerthelesse when God which cannot bee bounde to any body blesseth him which with a good liberal eie beholding the needie giueth him bread that is to say of his goods which serue to susteine this life it is most meete that hee which receiueth the good turne bee not vnthankeful towardes the Lordes stewarde but that hee honour him as the organ and Instrument by the which God hath giuen him of his goods at his neede But it is not meete that hee which giueth should desire any regratulation for he ought to content himselfe with the blessing of Pro. 10. 22. the Lorde the which onely maketh a man riche Also they to whom one giueth any thing for meere pittie if the almes be not great yet they ought not to despise it but to receiue it with thankes giuing Moreouer note we that if wee ought with a good eie to distribute our goods to the needie that it behooueth vs not to bee angrie if another doe the like to the ende wee resemble not him to whome it is saide My freende I doe thee no wrong c. Is it not Mat. 20. 13. lawful for mee to doe what I wil with mine owne goods 10 Driue out the scornefull man and debate shall goe out with him yea variance and slaunder shal ceasse It is an ordinary thing as may bee seene that the courtes and houses of kinges and princes are full of hate enuie pride and ambition There is almost none which is content with his calling but euery one aspireth to a more higher estate Some to honour and glory some to riches credite and power and striue to exalte themselues one aboue another Whereof proceede debates dissention quarrelling wordes of defame and slaunder which are stirred vp and mainteined by the scorneful who haue no reuerence of God nor of his worde and beare no loue nor duetie to their kinges and princes nor to the prosperitie of their realmes by decreed malice seeke to set al in trouble and confusion and delight to work oppression violence to their neighbours and to dishonour and diffame them and care not for any thing but for their owne particular profite and to come to the ende of their enterprises by the harmes of others yea presuming to incite and prouoke princes one against an other And so they fil the worlde with strife quarrels and slaunder whervpon ensueth the destructiō of many people the ruine likewise of kinges and princes Wherefore in so much as kinges and princes loue to mainteine themselues and their subiectes and too florish and prosper let them be careful to roote out such scorners as Solomon counselleth them saying Driue out the scorneful man c And to doe this wel let them determine with Dauid I wil walke in the right way c. This sentence may be applied to euery one of vs to teache vs to flie from Psal 101. 2. the scorneful and al contemners of God and of his word and not to conforme ourselues in any point with them as also S. Paul teacheth vs in diuers places But it is principally belonging to kings and princes to make this horrible riddance to the ende men may liue more surely and out of strife quarrelling and slaunder 11 The king is his freende that loueth cleannesse of hearte and it is for the grace of his lippes One may maruel why Solomon speaketh so of kinges seeing it is dayly proued that they make their chiefe minions familiars and darlings commonly of whoremaisters and ribaulds of flatterers fooles and backebiters of talebearers theeues and rouers of rashe and ouer hastie persons of the ambitious and arrogant of drunkardes and gluttons of strife makers seditious persons and moouers of al mischiefe Al such men by their feates deedes and words shewe cleare enough that their heartes are foule and filthie stinking and infected and that they wil neuer be otherwise And so they loue not the cleannesse of heart but one may ceasse his meruelling when he shal vnderstand that Solomon speaketh not of worldly carnal Deut. 17. 15 Psal 2. 10. kings Superstitious and idolaters ignorant and vnfaithful but hee speaketh of them which are truely instructed in the law doctrine of God according as hee commandeth it and as Dauid warneth them Such kinges doe abhorre the wicked and dispatch the lande of them as much as they can and contrariwise they loue the men of a good and a sounde conscience as Solomon signifieth by him which loueth cleannesse of hearte the which consisteth in the true purenesse of faith and charitie not feigned in repentance and feare of the Lorde Although such cleannesse be knowne onely of God which soundeth the heartes proueth the reines yet neuerthelesse it manifesteth it selfe for of the abundance of the hearte the mouth speaketh And the good man from the good treasure of Mat. 12. 34. his hearte draweth foorth good thinges for this cause Solomon saith That it is for the grace of his lips that the king is his freende that loueth cleannesse of heart hee calleth the grace of the lippes wordes of trueth good and profitable which tend to the glory and honour of God and the edification of our neighbours By suche grace kinges knowe what men they ought to choose for the gouernment of their subiectes what teachers they ought to heare and what kinde of men they ought most to assist and fauour It is very necessary that we haue al this grace in our lips but principally the Ministers of the worde and iudges of the earth to execute their charge and administration wel Thus doing we shal be loued not onely of kinges and princes of the earth which are wel instructed in the worde but also of the king and ruler of heauen and of earth And as it is so that al kings and superious of the earth ought to bee wel instructed in the worde of the Lorde and to walke in his
excellent seeing it instructeth kinges of their duetie Also it sheweth that wee ought not to refuse great charges neither ought wee to spare our diligence when the Lorde hath giuen vs the grace to bee nimble and quicke in our businesse for it is meete that euery one imploy himselfe according to the talent which hee hath receiued of the Lorde Thus doing wee shall not stande onely before kings of the earth but also before the King of kinges who wil say to euery one that hath well ministred It is wel doone good and faithful seruant thou hast beene faithful ouer fewe things I wil make thee ruler ouer many things Enter thou into Mat. 25. 21. the ioy of thy Lorde The xxiii Chapter WHen thou shalt be set downe to eate with a great Lord in considering consider that which shall be set before thee IT is an ordinary thing that the tables of kings and princes of great lordes and rulers are couered with diuers sortes of meates and with diuersitie of wines and plentie to shew their magnificence and satisfie their appetite and those which beare them company at the table Insomuch that their ordinary meales are bankets and feastes and there ech one is prouoked to eate and drinke excessiuely and so their tables are as it were shops or schooles of gluttony and drunkennesse There they forget God and al sobriety and temperance and take al their delight in stuffing their bellies wherof proceedeth the despising of chastitie they giue thēselues to daunsings vnshamefast gestures to want on lookes vnlawful kisses whoredomes adulteries Notwithstāding this is not to say that it is not lawful to eate and drinke in the company of great men but it is not meete that one aduance himselfe and stretch foorth his arme to take meate and satifie his desire There one ought to shew al sobrietie temperance contenting himselfe with a little to shew good example to thē which are set with him or which waite about him It shal be therefore lawful for vs to sitte downe at the table and eate with great men as Solomon signifieth somewhat when he saith When thou shalt be set downe c. Hee saith not flie the tables of great men and forsake their meates but he wil that wee be so wise and wel aduised that wee content ourselues with a little quantitie of some meate without desiring great diuersitie as hee sheweth when he saith In considering thou shalt consider c. Vnderstand we therfore that wee are admonished of temperance which ought to bee in great estimation with al sortes of people at al times Although Solomon heere make mention but of tables of great Lordes And this is because it is not lawful to make ones self equal with him that ruleth hath preheminence as commonly table fellowes to maintaine familiaritie wil not seeke preheminence one aboue another but keepe themselues equall wee wil therefore followe temperance principally in the presence of great men and wil so esteeme of it that wee wil sooner worke ourselues violence then not ouercome our disordinate appetite ouer the which wee ought to be maisters Solomon wil haue it so when he saith 2 And thrust the knife into thy throte if thou bee Lorde ouer the soule By the knife in the throte he sheweth wel that man ought to force himselfe to followe temperance and howe to doe himselfe violence in mortifiyng his lustes which are signified by the throte for hee ought not to bee so loose as to let his sensual appetite gouerne him as Solomon warneth vs saying If thou bee Lorde ouer the soule Which is as though hee saide Certenly thou oughtest to rule thy vnruly appetite for after the manner of the scripture the soule is taken somtimes for the appetite which is not wel gouerned not onely in eating and drinking but also in other thinges as to doe wrong to ones neighbours Therefore that which Psal 27. 12. 41. 3. Rom. 13. Ephe. 4. 5. Col. 3 Solomon speaketh by Allegory as wee ought to vnderstande it for hee biddeth vs not thrust a knife into our throtes to kill ourselues Saint Paule teacheth in many places without figure 3 Desire not his delicates for it is a meate of lies Hee sheweth heere howe one ought to thrust the knife into his throte and howe to bee Lorde ouer the soule and principally in the presence of great Lordes who although they haue their tables wel furnished with meates sweete and delicate and wee be inuited thereto yet neuerthelesse our appetite ought not to bee there too aduance vs and make vs familiars and fellowes with them for if they shewe vs a good countenance at their table this argueth not that they are suche or wil remaine such as they seeme to bee but there is much feignednesse in them they shewe themselues pleasant and tractable when they are replenished with crueltie They wil shewe themselues familiar and imagine treason in their heartes Solomon declareth it saying For it is a meate of lies or disceit Briefly wee are admonished by these three sentences not to assure ourselues of any thing although kinges and princes of the earth shew vs a faire countenance for they are variable and change very quickly but that wee bee content with a meane estate liuing by our dayly trauel and labour according to the vocation whereto we are called there wee shal not eate the meate of lyes if in true obedience wee followe our vocation nor shal not bee frustrate of our attemptes for when the great men of the earth doe forsake vs vtterly yet the eternal Lorde of Lordes will sticke fast vnto vs. And therefore wee ought to assure ourselues in him saying The Lorde is on my side therefore wil I not feare what man can doe against mee 4 Striue not to bee riche but ceasse from thine owne aduise The holy scripture sheweth vs that God hath created al thinges and that he giueth vs al in plenteousnesse to vse and hath neuer left Psal 118. 6. vs without a token of his liberalitie sending showres and fertile seasons And likewise he hath enriched many of his seruants as Abraham Isaac Iacob Dauid Solomon and a great number of others and hereby he hath shewed vs that riches are good cretures that it is lawful to haue plenteousnesse thereof and be rich Wherfore it might seeme that it is a thing praise worthie to striue to be rich to refuse nothing of that which God giueth but to reioyce in the 1. Tim. 6. 17. Act. 14. 17. same as the Lorde wil haue it and as hee hath declared by his word as is alledged heeretofore But the worlde hath no regarde to that which god hath made but seeing the rich to be at their ease to haue power credite and authoritie and eche one to flatter them haue them in admiration Seeing I say their course of life to bee such he coueteth to bee riche and many trauel earnestly to hoorde vp substance
and apprehension of worldlings and carnal men and in the meane whyle telleth vs that God knoweth al our thoughts although we think it be not so Seeing then that wee will not haue God to see the pleasure that wee take in the fall of our enemies let vs haue pitie and compassion on their fal helping to raise them vp againe asmuch as wee can The second reason is that such ioy is wicked in the Lordes sight that is to say displeaseth him for it is contrary to the lawe of charitie the which is agreable to him aboue al things as he sheweth it wel whē he declareth that he wil haue mercy and not sacrifice And also they which reioyce in the fal of their enimies are cōuinced in their owne consciences that they are replenished with hate in that of determinate malice they take pleasure in other mens harmes and so in spite of their heads they condemne themselues The third reason is that God wil turne his wrath from him that is to say from the enimie in whose fal wee take pleasure And in this manner hee which taketh pleasure in the fal of his enimie shal be confounded seeing God wil pacifie him raise him vp in his fal for commonly the enuious which reioyce in the harmes of other men and are greeued at their prosperitie are confounded when they see it happen wel to them whom they hate For the rest let vs know that Solomon sheweth vs heere somewhat that aduersities ruines and desolations come to men because of their sinnes for God is not angrie with vs but because of our sinnes And therefore if hee turne away his wrath he pardoneth the sinnes Note wee also that seeing hee turneth away his wrath from him at whose harmes wee reioyce that hee which hath such ioy sinneth And so the anger which is turned from his enimie falleth vpon him wherefore let vs vnderstande that it is very daugerous to take pleasure in the fal of ones enimie 19 Frequent not thy selfe with the malicious neither bee enuious at the wicked Because it is a temptation very dangerous and which greatly ouerpresseth the feeble and weake Insomuch that it is very harde for them to keepe themselues from being brought into the same that is to search the familiaritie and acquaintance of the wicked because that they see them prosper with the eye according to outward apparance and too bee vexed and greeued when they are not in so good estate as they are For this cause Solomon knowing the necessitie that we haue to be wel and often admonished that we take no heede of the prosperitie of the wicked for to lust after it and adioyne ourselues to them is not content with these former admonitions but now agayne he admonisheth vs of the same saying Frequent not with c. This is not to say that we can exempt ourselues from the presence of the wicked for the Darnel shal be Pro. 1. 10. 2. 12. 3. 31. 4. 14. 23. 17 24. 1. 1. Cor. 5. 7. 2. Cor. 6. 14. Ephe. 5. 11. amongst the good wheat euen to the consummation of the world But that wee purge the olde leauen that wee couple not ourselues with Infidels and that we be not pertakers of the vnfruitful workes of darkenesse Wherefore let vs reioyce when wee are often warned of such thinges seeing that otherwise wee goe vnto vtter destruction with the wicked For by our nature wee are of the same affection that they are and incline to their manners and wil not be withdrawne thefro Wee studie on the outwarde face temporall and transitory wee regarde that ordinarily the wicked floorish and prosper and it seemeth to vs that they are exempt from all dangers al afflictions and al aduersities wherewith the iust are as it were ouerthrowne insomuch that it seemeth they shal neuer recouer it But the iust at the last shal be raised vp as they hope for there shal be an ende of their euils as wee haue seene it Contrariwise wischiefes shal assayle the wicked of the which they shal neuer rid themselues and shal bee ouerwhelmed therewith that there shal remaine no worke of their prosperitie Solomon Pro. 23. 18. 24. 14. pronounceth it so when hee saith 20 For there shal be no ende to the euill man the light of the wicked shal be put out When heere before he hath said that there shal be an end for the iust and wise which hope in the Lord he meaneth not that they shal perish but that their afflictions shal haue end we haue to note that when he saith now that there shal be no end of the euill man hee meaneth not that the wicked shal bee permanent and that their prosperitie shal bee of long indurance but that there shal bee no end of the plagues which shal affaile them Hee himselfe sheweth that wee shoulde vnderstande it so when hee addeth The light of the wicked shal be put out For by the light hee vnderstandeth the glory the ease and prosperitie of them as hath been saide aboue 21 My sonne feare the Lorde and the King and meddle not with them that are disguised Solomon sheweth vs heere the office of a good Pastour for first hee calleth them whō he teacheth his sonnes In that he propoundeth vnto them the worde of God which is the seede of life by the which he formeth and begetteth them to the Lorde as much as is possible for him Whereby Ministers ought to learne that their dutie is to take care ouer the flocke which is committed to them as ouer their children yea to bee more careful of them because the charge of them is more difficil more great more excellent then of carnal children because the spirites are more excellent then the bodies and more harde to rule guide and gouerne Secondly hee teacheth that which God hath demanded at al times to bee honoured and serued as appertaineth to him when he saith feare the Lorde c. Now that at al times God hath demanded to be feared it appeareth first when he woulde that Adam should obey his worde threatened him of death if hee did it not Secondly when Abel by faith offered Sacrifice which was agreeable to the Lorde and that Gen. 2. 17. 44. 26. 5. 24. 69. in the time of Enoch sonne of Seth men began to cal vpō the name of the Almightie And Enoch walked according to God and Noe was a iust and an vpright man walking after GOD. This coulde not bee but that these men were taught in the feare of the Lord. Thirdly when the Lord said that he knew that Abraham shoulde commande his children and his house after him that they Gen. 18. 19. Deu. 4. 6. 10. Psal 34. shoulde keepe the way of the Lorde c. Moses also sheweth it in his writings as also doeth the Psalmist plainely and in many places Solomon hath greatly praised this feare and hath inuited vs thereto and yet
worlde that the mightie rich do polle eate the litle poore though God Exo. 22. 21 Leuit. 19. 13 Esai 1. 23. 3. 13. hath expresly forbidden it in his lawe that hee doeth often complaine therof by his Prophets But moreouer this is worse when hee that is poore shal extort shew such crueltie to them which are in necessitie pouertie that hee will pil eate them Solomon doth signifie it when hee compareth such a poore man which spoileth the substance goods of the poore vnto raging raine that carieth away with it the seed trees with the fat of the earth and after the same is great want scarcitie of vittailes Such a raging raine doth not onely not profite it selfe but also bringeth great hurt vnto the earth to them which haue dressed sowne planted it Euen so such a poore man as extorteth wringeth from an other poore mā hath soone consumed that which he hath rauished cannot be enriched therewith for that which hee can get take from a man in necessitie is not much but a verie smal thing in comparison of the great desire wherwith he is caried to make a spoile vpon the needy And not gaining ought therby he doth great hurt destruction to him whom he pilleth and spoileth and afterwardes he cannot helpe him though he would But if he that is rich mightie doth take pitie compassion of the poore man that he robbed he hath wherewith to help him And so as it may seeme he is not so dāgerous nor hurtful as is the poore that extorteth from the needie Wherefore let vs vnderstand that the poore which haue neede of charitable almes reliefe and mercie shewed vnto them are admonished to turne away from al rauening and extortion and chiefly of the needie otherwise as the worldlinges and carnal which looke not to the hande of God which sendeth suche seasons as him pleaseth doeth curse the raging rayne that bringeth famine euen so the poore which doe extort vpon the needie shal be cursed of God who wil cast them into an horrible necessitie wherein they shal be perpetually tormented 4 They that forsake the lawe prayse the wicked but they that keepe the lawe are angrie with them There is none howe wicked soeuer he is that doeth not desire to haue good reputation and to be placed in the number of honest men as if he submitted himselfe vnto the lawe of God as he ought to doe And for to haue this reputation they wil doe many goodly things which shal haue some sight of goodnesse righteousnesse and religion the which shal dazel the eyes of the simple ignorant but they that haue a quick and sharp sight diligent eares wil apply themselues rightly to know what they ought either to say or to do for to submit themselues vnto the lawe of God and not to decline either on the right or on the left hande may iudge and discerne that suche shadowes are of no value Solomon doth giue vs markes and tokens thereof by the which we may so iudge when he saieth They that forsake the lawe c. When we shal know what it is to praise the wicked we shal vnderstand who they are that forsake the lawe And therefore wee must note that to praise the wicked is to commend him to allow of him to fauour him to reuerence him to helpe him to mainteine and vphold him to take his part to defende and to iustifie him as doe flatterers lyers slanderers and false witnesses as doe al Iudges and Magistrates which are corrupted with couetousnesse ambition acception and regarding of persons with crueltie and tyrannie as do al Kings Princes and Superiours of the earth which care not to folowe right and equitie but wil haue their wil for euerie lawe as also doe al they which cal themselues Prelates and men of the Church in Poperie which are ledde with auarice and ambition and desire to liue in pleasures wantonnes All suche kinde of people do forsake the lawe for they haue no reuerence vnto the worde of God nor loue to their neighbours and despise al good order and al pollicie wel ruled The present exposition Rom. 2. 3 1. Pet. 2. of praising may be drawne out of Saint Paule Saint Peter and others And also Solomon doth shew vs that we must so vnderstand it when hee addeth But they that keepe the lawe are angrie with them For against praysing hee setteth to bee moued or to bee angry Wherein hee declareth that they which giue and apply themselues rightly and with a pure desire to refourme their spirite and vnderstanding their maners and conuersation according vnto the word of God and to keepe good order and pollicie wel ruled that they shal be so farre of from praising the wicked or shoulde fauour them any thing that rather being inflamed and stirred vp against them because of their wickednesse they will rebuke chide and reprooue them they wyll threaten and condemne them and according to the power that God hath giuen them they wil destroy and roote them out the Exod. 32. 27 Numb 16. which chiefly is the duetie and office of good kings princes and superiours of the earth as Moses doeth wel shewe it them Moreouer let vs note that as to forsake the lawe is to despise and reiect it and to turne al our minde from it so also to keepe the lawe is to esteeme and receiue it and to giue our heartes altogether to bee ruled and gouerned thereafter and not perfectly to fulfil it for it is vnpossible by reason of their weakenes of the flesh for the corruption of our nature for the relikes of sinne which cōtinualy dwelleth Rom. 7. Gala. 5. Rom. 8. in vs as Saint Paule doeth wel shewe it but for Iesus Christe his sake who hath fulfilled it for vs we are deliuered from condemnation Some say that they which forsake the lawe are mooued against them that keepe the lawe 5 Malicious men vnderstande not iudgement but they that seeke the Lorde vnderstand al thinges When a man delighteth not to doe a thing or doth not accept and take in good part that which is tolde him hee wil say he Psal 36. 3. vnderstandeth nothing According to the which sense it is saide of the wicked that hee forbeareth to vnderstand and to doe wel And according thereafter Solomon saith Malicious men vnderstande not iudgement for when men are giuen vnto malice and wickednesse and that they thinke to doe nothing but hurt they vnderstand not iudgement that is to say they take not in good part that they are shewed what is good and right neither delight to apply themselues thereto yet forasmuch as for to punishe the malicious God doth abandon and giue them vp vnto a reprobate sense we may say that the malicious are so dul ignorant and blinde that they cannot knowe what is good and right and for this cause doe turne
of thy trouble and I wil deliuer thee And as hee hath promised so wil hee also perfourme the same faithfully as diuers Saintes haue tried it by experience Nowe both folowing of the promise and also experience Solomon pronounceth But hee that trusteth in the Lorde shal be exalted Hee compareth trust in the Lorde vnto a strong and high Tower or vnto so sleepe and so high a rocke that no man can ascende vp to the same so that if a man can come thither hee shal be out of the dangers of his persecuters And heerein hee doeth welshewe vs that it is in God that wee ought to put our trust and confidence if we wil be deliuered from feare and set out of daunger and be in safetie And it is not in this place onely that the scripture vseth this comparison to teache vs where we ought to put our trust but also in diuers other places it calleth God Psal 18. 3 31. 4. 71. 1. Pro. 18. 10. a strong and wel fenced Citie a strong Tower a Rocke an high place and suche like names The name of the Lorde is a strong Tower the righteous flyeth vnto it and is deliuered And also without comparison the scripture doth openly declare vs that if we put our trust in God we shal not perishe but shal be deliuered from al dangers And albeit that in trusting in the Lorde we Psal 33. 34. 91. haue cause to be assured and to be farre from feare because we haue an Almightie Sauiour yet distrusting ourselues let vs worke out our saluation in feare and trembling Phil. 2. 12. 26 Many doe seeke the face of the ruler but euerie mans iudgement commeth from the Lord. The Kinges Princes Rulers and Superiours of the earth are of a great Maiestie as wee ought to vnderstande when God placeth them in his throne and that hee calleth them Gods and sonnes of the most highest And therefore we must take good heede from making Psal 82. 6. the rest of men his companions for besides this that we shuld sport and iest with God the which is in no wise lawful but ought chiefly to be auoided we should be in danger to be consumed For as a litle whelpe thinking to playe with a Lyon would at the last anger him hee should be deuoured by him euen so a King or a Ruler wil not long delight to haue a person of a meane and lowe state to be his familiar and as it were his companion Yea also though for a certaine time a King hath counted a man for his father and shal so haue called him at the last hee wil be grieued and cause him to be taken as we haue seene in our time the example therof The Kings and great Lordes of this worlde are like vnto wilde beastes and are Pro. 16. 14. 19. 12. 20. 2. compared vnto Lyons and vnto such as bring the message of death But albeit they are such and that there is but too much experiences thereof yet forasmuche as they counterfaite the magnifical and liberal in giuing great giftes presents vnto their whores bawdes flatterers and tale bringers and where there is no neede for this cause many desiring to goe forwarde and make their profite and to waxe riche labour to come neere vnto them and to please them And as wee haue seene many doe bowe before the face of the Prince and euerie man is friend to him that giueth And according Pro. 19. 6. hereunto Solomon saieth nowe Many doe seeke the face of the Ruler c. Thus dooing they thinke to belitle Kinges and to be raised vp but forasmuch as the Kinges heart is in the handes of the Lorde and that he turneth it as best pleaseth him wee must not therefore thinke to make our state better yea though the Kinges and Rulers did beare vs the best face and countenance in the worlde for the Lorde turneth the heart of Pro. 21. 1. the King to whatsoeuer pleaseth him And according thereunto hee saieth now But euerie mans iudgement commeth from the Lord. And thus hee can obteine nothing of the Ruler whose fauour hee desireth but what God hath giuen him The iudgement then in this place is taken for that that God hath iudged and sent to euerie man as it is so taken Deut. 18. verse 3. What fauour soeuer the great mē of the world do beare vs let vs take heed vnto the prouidence of God and let vs depende wholly vpon this same and so dooing he wil iudge vs and sende vs suche so prosperous state as hee shal knowe to be expedient for vs. 27 A wicked man is abhomination to the iust hee that is vpright in his way abhomination to the wicked Albeit that al men are of one flesh and of one blood and that more is al are created and made like to the image and likenesse of GOD the which wee ought to haue in great reuerence and to holde it deare and for this cause doe wee beare honour one vnto an other and doe not contemne no man howe vile and lowe soeuer he be before the world yet there are some which of set malice and of a shameful obstinacie do drowne themselues in al dissolutenesse leaudnesse are delighted to despight God by their misdeeds and transgressions and to oppresse their neighbours by wrong dooings and cruelties by polling and pilling by lying and slaundering false swearing and false witnesse bearing and chiefly rise vp against the weake and feeble against the simple and innocent And in this manner so muche as in them lyeth they corrupt and put out the image of God in them and also in their neighbours whom they labour to loose destroy And so they shew themselues wicked and vngodly and vnworthie of that image and therefore they are abhominable before God as hee hath wel shewed when hee cursed Caine destroyed the world by the flood ouerthrew Sodome and Gomorrhe and drowned Pharao al his armie in the red sea and that he rooted out the inhabitants of the land of Canaan before the face of his people and when by the infidels he tormented the children of Israel and sent them into captiuitie amongst the idolaters and that nowe they are stil in an horrible confusion And as we see this same by examples euen so also may wee knowe it by the testimonies of the scriptures amongst other places by the curses that God pronounced and by the threatnings that he maketh in diuers places by his Prophetes We haue had diuers sentences also thereof in this booke of the Prouerbes And as such wicked men are abhominable before God the Lord euen so are they which giue themselues to walke in the right wayes of the Lorde and delight and take pleasure therein not wel pleased with these wicked men but as Solomon saith A wicked man is abhomination to the iust And this commeth chiefly because that the wicked are enemies of God as is shewed vs. For
neighbours to wit when hee is become an hypocrite and ydolater afterwardes vaine swearing blaspheming periurie manifest contemning and scorning of the trueth and holy Religion when he is become a false witnesse slandering flattering and a taleteller and to counterfait to shadow things to deceiue and also when he doth not vnto his neighbor as he would be done vnto And thus the wise man desireth to be purified from al the inward and outward transgressions that hee shall commit against the lawe of God And because that euil wordes corrupt good maners 1. Cor. 15. 33 we haue neede not onely that vanitie which is in vs and falshoode that wee commit should be remoued far from vs but also that wee should flye and auoide al euil and naughtie tongues and all wicked men in their trades and that we should aske of God to giue vs fellowship of wholesome words and holy conuersation The seconde thing he requireth is giue mee not pouertie c. After that the wise man hath required what is necessarie for the life of the soule he asketh such things as are necessarie for the body the which wee may lawfully demande For albeit that Iesus Christ doeth shewe vs by diuers argumentes and reasons that wee ought not to care for Mat. 6. 25. foode nor other corporal necessities of this life and that hee doeth admonishe vs to seeke first of al the kingdome of God the righteousnesse thereof yet neuerthelesse hee doeth not thereby forbid that we shoulde not aske and seeke for our corporal necessaries otherwise he would not teach vs to pray vnto God our father for to giue vs our dayly bread neither also should any man haue neede to til plowe the earth to plant to sowe to gather lay vp in sellers garners the fruites that the earth hath brought forth It is then lawful for vs to aske things at Gods hāds that are necessarie for our bodies as we haue seene heeretofore howe Iacob hath demanded them but yet it must bee done without care and without distrust and that we should know that as the earth is the Lords so doth the same obey him bringing forth his fruites according as he commandeth it and thus we can haue no foode but so much as it pleaseth God to giue vs therof yea though we labour For he which laboureth or he that watereth is nothing but God that giueth the increase Wherfore we must knowe that it is not onely laweful for vs 1. Cor. 3. 7. to aske and seeke for our bodily necessities but also it is necessarie in humbling ourselues and confessing that all riches come vnto vs from the bountifulnesse and liberalitie of our heauenly father we shoulde not be vnthankful but that without dissimulation wee should giue him thankes therfore Nowe that wee may rightly aske and seeke for such thinges of him as are necessarie for vs wee must not folow the desires of our flesh the which is vnsatiable but to cōtent ourselues with mediocrite as the wise man doeth shewe vs in this present text the which conteineth three members The first is he requireth that God woulde not giue him pouertie Wherein there seemeth to be an absurditie For albeit that he confesseth as it may seeme that pouertie is giuen of God yet is it there refused where it ought to be precious if it be a gift of God and also to consider howe God hath alwaies had the poore in great estimation hath exalted many of them and also Iesus Christ saith that to them Mat. 5. 3. 25. 40. belongeth the kingdome of heauen likewise hee calleth them his brethren Heereunto we answere that as a childe saith to his father giue me no rods euen so the wise man calleth pouertie the gift of Gen. 3. 17. 18 Leui. 26. 14. Deut. 28. 15 Prou. 6. 9. God and requireth that God woulde not giue him pouertie And this is because he knoweth that pouertie is a rodde yea a curse that God sendeth in the world for the sinnes thereof And albeit that we must patiently beare pouertie when God giueth it and neuer the more to thinke that God hateth vs no more then a good and wise father hateth his childe when he giueth him roddes as we are well taught it when God by his woorde so diligently commendeth the poore as hath beene alledged sometimes And although that Saint Paule saith Rom. 8. 35. That neither hunger nor nakednesse shal separate vs from the loue of Christ and that in pouertie we must neither be discouraged nor despaire yet is it lawful to auoide the same by the meanes that God teacheth vs by his woorde the which are labour and prayer For albeit that labour is ordeined of God yet shal it not profite any thing except God himselfe doe blesse it the Gene. 2. 15 3. 17. Ephe. 4. 28. 2. Thes 3. 6. Psal 50. 15. which we must obtaine by prayer as he doth teache vs when hee sayth Call vpon me in the day of thy trouble and I wil deliuer thee Whereunto the wise man nowe agreeth when he runneth to God beseeching him that he woulde not giue him pouertie Thus praying he requireth priuily that God woulde graunt him grace that he might be able to labour and that he woulde blesse his trauaile the which otherwise shoulde be vaine and of no profite Wee see then there is no absurditie in the request of the wise but that it is laweful for vs to make the like request as also Iesus Christ doeth teache Mat. 6. 11. vs when he woulde haue vs to aske our dayly bread The seconde is hee asketh that God woulde not giue him riches Wherein it might seeme at the first sight that hee woulde rebuke riches and reiect them as if they were euil and hurtful but if his intent were such it shoulde be euil seing that God hath created riches and giueth them to whome he thinketh good for to make them to prosper as he did to Abraham and other Patriarkes to Dauid and other kings to Iob and to diuers other and also the scripture calleth riches a blessing as hath beene already alledged diuers times Therefore it is not the minde of the wise man to refuse riches as euill things for in so doing hee shoulde do iniurie to God but the wise man did distrust himsef and knewe that he was of the same nature that were many more which had abused and did abuse the riches of the world in diuers sortes to the dishonour of God to their owne hurte and also the contempt and hurt of their neighbours For the riche men of the world do often abuse their riches vnto ydolatrie for the which to maintaine they wil spare nothing as may be seene in the making of the molten Calfe and when it is saide that the ymages of the heathen are but siluer and golde albeeit it is Exo. 32. 3. Psal 115. 4. 1. King 11. 7. 12. 28. saide for to shewe the vnprofitablenesse
innocent frō euil From our mouthes come vain woordes othes false othes blasphemies false witnessinges tales backbitinges and flatteringes whereuppon doe folowe great inconueniences and great offences and are readie chiefly to misuse our mouthes and it Iam. 1. 19. 3. 2. is verie harde for vs to tame the same and to cause it to keepe silence as it ought as we prooue the same but too often as also the scripture declareth it Wherefore we must stande vpon our watch folowing that which Dauid saieth I wil take heede to my wayes Psa 39. 2. that I offende not with my tongue c. But forasmuche as of ourselues it is an vnpossible thing therfore we must pray vnto God that it woulde please him to haue care to open and shut our mouthes as Psa 51. 17. 141. 3. he shal see to be expedient as the scripture teacheth vs to doe 33 When one churneth milke hee bringeth foorth butter and he that wringeth his nose causeth blood to come out so he that forceth wrath bringeth foorth strife Albeit that Saint Paule saieth Be angrie but sinne not yet is it not wel done at any time nor a man to be giuen and accustomed Ephe. 4. 26. Pro. 15. 18. 26. 21. 29. vnto wrath nor to be sodeinly angrie as Saint Paule doeth shew it when he saieth Let not the Sunne goe downe on your wrath For also from thence doe proceede debates and strifes He that forceth wrath that is to say which often and sodeinly is angrie bringeth foorth strife The wise man compareth such a man and his fruite vnto two thinges whereof the one is good and the other euil that is to wit after the nature kinde of butter and sheading of blood But the same maketh not the similitude fautie For in a comparison it is not required that al the partes should agree and be like in euerie pointe it sufficeth that there bee some one pointe agreeable to the matter that is handled otherwise there should bee in the Prophets and Euangelists certaine comparisons verie absurd the which we must neither thinke nor say Therefore albeit that it is profitable to beate and churne the mylke to bring foorth butter yet shoulde it be verie wickedly doone of a man often or sodeinely to be angrie For as of the beating and churning of the mylke wee bring foorth butter euen so an angrie man stirreth vp and prouoketh strife And as by too muche wringing of the nose wee wipe it not but wring and make blood to come out which is euil euen so also of wrath and striefes doe oftentimes rise murders The xxxi Chapter 1 THE wordes of king Lemuell the prophesie which his mother taught him AFter the Hebrwe and Latine expositours Solomon is called Lemuel 2. Sam. 7. 12. 13. that is to say of God For albeit that Dauid had elder sonnes then Solomon yet was none of them ordeined king but Solomon according as God had foretolde Dauid by the Prophet Nathan The which was perfourmed in Solomon Nowe hee 1. Kin. 8. 20. 2. Sa. 12. 25. calleth the sentences following his wordes Because that hee hauing hearde them of his mother had gathered them into writing Wherein hee sheweth that albeit hee had beene the scholler of the Prophet Nathan yet did hee not despise the instruction of his mother but had the same in great estimation as hee sheweth when hee calleth it a Prophesie that is to say doctrine whereby his mother hath expounded vnto him the wil of God as hee hath declared by his worde as it is so taken in the 1. Cor 14. verse 1. And thus this mother doeth wel shewe vnto the the great Dames and Ladies and vnto al mothers that they ought not to spende the time with the children in talking of vaine things but that they should haue the worde of God in their heartes for to bee able to teache their children both by mouth and by example as the Apostle Saint Paule doeth shewe them I say expresly too bee able to teache their children For though women bee neuer so 1. Tit. 5. 4. 1◠Tit. 2. 3 1. Cor. 14. 34 1. Tim. 2. 11 wel learned yet ought they not to take in hand to teach publikely as Ministers of the Churche And albeit that wee finde it not writtenin any other place that the mother or Solomō hath taught him yet ought it to bee enough for vs that hee himselfe doth heere confesse it And also it is to bee beleeued howe Dauid who was a great Prophete for to correct and amende the faulte that they had committed together during the life of Vrias her first husband was careful diligently to instruct Bethsabe the mother of Solomon Wee might also say that Solomon calleth his mother the Church in the which hee had beene taught by Nathan the Prophete and by the Priestes Howsoeuer it bee when Solomon gathereth by writing that which had beene taught him hee sheweth vs howe greatly careful and diligent wee shoulde bee to hold and lay vp that which is taught vs for to frame thereby our manners and conuersation that wee may teache our neighbours by good doctrine and holy conuersation 2 What my sonne and what the sonne of my wombe and what O sonne of my vowe The mother of Solomon doeth wel declare how much she loued him when she is not satisfied with saying once My sonne but doth repeate it And in the same repetition shee declareth how he is her sonne that is to say that she hath conceiued him in her wombe that she did beare him with trauel and paine that she brought him foorth with sorow and nursed him vp And albeit that diuers mothers doe perswade themselues that their children ought to be contented therewith yet wil not she stay there but euen as shee had nursed him corporally euen so woulde shee also bee a spiritual mother And also there with in remembring her wombe shee sheweth him that he ought in no wise to despise her nor to refuse her holy admonitions that she would teach him nothing but that should bee for his profite and that shee woulde not abuse him to worke his destruction seeing he is the fruite of her wombe But moreouer for to declare vnto him her motherly affection and howe she neuer forgetteth him she calleth him the sonne of her vowe Nowe wee often make vowes for to obteine that which wee greatly desire and esteeme to be profitable or necessary as Iacob Gen. 28. 20. 21 doth And thus when she saith What sonne of my vowe She declareth that shee neuer ceasseth to pray for him and to desire his health and prosperitie And it is as much as if shee called him her wel beloued sonne on whom she setteth al her heart as she did shewe the same indeede 1. King 17. When shee desireth Dauid for to erect and place Solomon in the kingdome against Adonias Moreouer let vs note that these wordes are no flattering speaches but sweete declaratiōs for