knowe him more and more and to vnderstande his doings and workes it followeth wel that Solomon doeth shewe that we must vnderstand that the Lord is farre from the wicked after the former sense And thus in fewe wordes Solomon doeth describe vnto vs the misery and destruction of the wicked and also their malice blindnesse and obstinacie contrarily the felicitie stabilitie of the righteous and also their easinesse of learning and obedience The righteous in this worlde seeme to bee cursed and as it were forsaken of God for the worlde doeth afflict them and labour to destroy them and for this cause it seemeth that God doeth not care for them that hee hateth them and hath reiected them but sith that God heareth their praier it followeth that they are and shal be Psal 22. 2. 71. 11 blessed and shal be firme and stable for by their praiers they aske deliuerance from al euils that God would preserue thē and giue vnto them euerlasting blisse The which hee graunteth them as we heere doe heare when it is saide that the Lorde heareth their praier Psal 23. 18. 19 34. 18 145. 19. 50. 15. and also in other places And forasmuch as the righteous do pray the which God heareth it followeth that they become willing to learne and obedient vsing prayer whereby they obey God who saith Cal vpon me in the day of thy trouble and I will heare thee and also that they aske nothing but according to his wil otherwise they should not be hearde And thus they become willing to learne and obedient and the Lorde doeth not impute their sinne vntoo them for the which cause nee is farre from them as from the wicked we might adde as the trueth is that God accepteth their fayth Heb. 11. 6. Mat. 21. 22. Iohn 15. 7. without the which none is acceptable to God but with fayth he auoweth all as our Lorde promiseth Wee doe then vnderstande howe wee shoulde make acceptable prayer vnto God and shal haue a true argument that we are righteous to wit if wee bee certayne of the goodnes of GOD towardes vs and that in this certaintie we desire and labour to order ourselues vnto the wil GOD. For true fayth is not ydle as our Lorde doeth teache vs when hee asketh repentance with fayth Whosoeuer woorketh righteousnes Mark 1. 15. Gala. 5. 6. Iea. 2. 14. 1. Ioh. 3. 7 is righteous Nowe forasmuch as there is none except hee bee out of his witte which would haue God farre from him but al desire his helpe and succour wee must needes abhorre al kinde of wickednes and that we aske of God to be iustified that by our prayers wee may drawe him vnto vs for to helpe vs in all our necessities Albeit then that GOD our father knoweth wel what wee haue Mat. 1. 8. neede of before wee aske neuertheles sith that he woulde haue vs to pray vnto him and that he delighteth when we speake vnto him priuily let vs humble ourselues before him submitting ourselues wholy to his holy wil and confessing that all goodnes commeth from him and that of ourselues we haue not neither can haue any thing 30 The light of the eyes reioyceth the hearte and a good name maketh the bones fatte As the man which hath lost his sight cannot reioyce in his hart but is troubled and greeued euen so he which feeleth himselfe to diminishe in wit and looseth his vnderstanding cannot haue true ioy Contrarily as he that hath been blinde if he recouer his sight doth delight and reioyce in himselfe euen so hee which hath walked in the vanitie of his thought imagination if he come to be awaked Ephe. 6. 14. and raised out of his sleepe and riseth from the dead and that Christ doth lighten him he wil reioyce in the Lorde he wil cast far from him the workes of darkenesse hee will be no more darkenes as sometimes he was but being light in the Lorde wil walke as a Rom. 13. 12. Ephe. 5. 8. childe of light receiuing that which is acceptable to the Lorde Solomon doeth declare vs this same in fewe wordes saying The light of the eies reioyceth heart c. We must thus vnderstand this sentence for it shoulde not be notable if Solomon spake of the corporal eies onely except it were by comparison admonishing vs that if we haue a ioyful heart and are glad when the darkenes of the night or of any darke prison or deepe pit are passed that wee Rom. 13. 1◠2. Chr. 20. 12. doe see the brightnesse of the Sunne and are at large in corporall and temporal libertie by a much stronger reason ought wee to reioyce when the night is past and that the day is come wherein the Psa 25. 15. 123. 1. 2 141. 8. Lorde giueth vs that wee may walke honestly Likewise the eies in the holy Scripture are taken for the spirite and minde of man in many places But our eyes are towardes thee Mine eyes are euer towardes the Lorde Now when the Spirite and minde of man is lightened Mat. 6. 22. Psal 19. 9. 119. 14. 16. 162. by the worde so that thereby it is lead in righteousnesse and true holinesse hee reioyceth and delighteth Suche is the nature of the worde receiued and disgested Neuerthelesse when it is saide That the light of the eyes reioyceth the heart wee may take these wordes as if hee saide That man reioyceth in his heart when hee seeth himselfe at rest and peace and in prosperitie so that he is not vexed nor molested For as the night the darkenesse and obscuritie is taken for vexation sorowe aduersitie and miserie euen so the light is taken for the contrarie Wee haue looked for light and beholde Esai 56. 9. darkenesse c. This last sense is verie fit for that which Solomon addeth when hee saith And a good name maketh the bones fat For he sheweth by what meanes a man shal obteine prosperitie peace rest He would haue man so gouerned that he shoulde giue none occasion to bee blamed rebuked nor that any man shoulde thinke euil of him but that hee shoulde get not abundance of temporal goods power credit and authoritie but shoulde labour to liue so wel as he shoulde obteine a good name He expresseth howe necessary it is for man to haue a good name when hee saith that it maketh the bones fat For as when the bones are filled with marowe compassed with flesh and skinne a man feeleth himselfe whole soūd euen so he which getteth a good name is in good reputatiō with his neighbors feeleth his ease for his neighbors do not trouble him he knoweth that he proceedeth in a good consciēce towards thē the which is a great prosperitie which Solomon signifieth by fatting of the bones The bones heere which are members of the body are taken for the whole man but chiefly for the Deut. 31. 20
with Dauid Direct me in the pathe of thy cōmandements for therin is my delight Psal 119. 35. 10 VVhen VVisedome entreth into thine heart knowledge delighteth thy soule 11 Then shal counsel preserue thee and vnderstanding shal keepe thee 12 And deliuer thee from the euill way and from the man that speaketh froward things 13 And from them that leaue the wayes of righteousnes to walke in the wayes of darkenesse 14 VVhich reioyce in doing euil and delight in the frowardnesse of the wicked 15 VVhose wayes are crooked and they are leude in their pathes Nowe Solomon willing to declare vnto vs from what euils we shal be preserued by this gift doth set before vs a cōdition wherby he warneth vs not to be negligent to accept this gift but with all diligence to prepare our heartes to receiue Wisedome when through the grace of the Lorde it entreth to dwell within vs and also that wee should not bee vnthankfull nor esteeming this free gift that we haue not nor can in any wise deserue but that wee should acknowledge it abhorring ignorance setting our whole delight in that that it pleaseth God to giue vs knowledge learning Folowing this admonition our heartes should be set on the lawe of the Lorde and to meditate therein day and night that Psa 119. 10. we ourselues might truely say what Dauid said With my whole heart haue I sought thee let me not wander from thy commaundementes Againe I haue had as great delight in the way of thy 14 testimonies as in al riches If we thus doe we shal be in great safetie and rest as Solomon declareth saying 11 Then shal counsel preserue thee c. When a wise man keepeth watch for a Citie the dwellers therof may sleepe without feare of being taken by their enemies Likewise when a man of vnderstanding hath the gouernance of another the same neede not to feare to be euil guided or that he should fall in danger but bee assured that he wil so guide him that he wil atchieue and accomplish to deliuer him safe and sound Euen so ought wee to vnderstand how Solomon doeth not heere promise vs any smal matter of litle importance but that he promiseth vnto vs safetie and rest which al the world can not giue vs though it stood armed rounde about vs on euerie side to defend vs. And because wee are more giuen to trust in outwarde and worldly things and that we seeke rather in them our safetie and rest then in the Wisedome of God the which we mistrust we shoulde continually pray vnto God to turne away our eyes from vanitie and to helpe our vnbeliefe Else we can not enioy this promise the which doeth not leade vs vnto a worldly and corporal hope and trust but is giuen vs to this end that we should be assured of the rest preseruatiō of our soules as we may perceiue it when Solomon addeth whervnto God tendeth by this watch and preseruation saying 12 And deliuer thee c. Whē God preserueth vs through the good counsell that he doth geue vs and when he doth keepe vs through good vnderstanding that he putteth in vs it is to the ende that we shall not walke in the way with sinners which goe to destruction for their wicked manners and doinges and that labour to drawe others after them but should be kept backe therefrom and directed in the way of saluation and life Nowe as this euill way is broade and wide and that many frequent and walke therein by whom it cannot be amended but impayred so is it full of diuers perils from the which God deliuereth those ouer whom he watcheth He doth deliuer them from those that speake froward things not that he doth take them away from amongst them but he suffereth them not to beleeue them lest through their peruerse froward wordes they should be turned away vnto errors to false doctrines vaine hopes that their good maners should not be corrupted Now the meanes whereby they are deliuered is 1. Cor. 15. 33. that he printeth in them his word whervnto they surely trusting cannot be remoued nor seduced 13 And from them He continueth stil shewing frō what persons from what dangers God doth deliuer the childrē of wisedom And whē he settetth here the right pathes against the waies of darknes it is to make vs to vnderstād that the waies of righteousnes are righteousnes innocēcy modesty sobernes honesty tēperance and such like vertues For the wayes of darknes are vnrighteousnes malice excesse vncleannesse and such vices as the Rom. 13. 12. Apostle speaketh of Let vs therefore cast away the deedes of darknesse and let vs put on the armour of light And againe So that Ephe. 5. 3. fornication and all vncleannesse or couetousnes bee not once named amongst you as it becommeth Saintes Nowe these vertues are called the wayes of righteousnes for whosoeuer foloweth them hee may be assured not to goe astray but that without let or stop he may attaine vnto eternal rest For hee foloweth Iesus Christ who is the light of the world the Way the Trueth the Life Contrarily the vices are called the wayes of darknesse for they that walke in them are vncertaine what shalbecome of thē as they which walke in darkenesse knowe not whether they goe It is then verie profitable and healthful to be giuen vnto Wisdom and very dangerous to contemne the same For by this contempt some goe into darknesse for euer where shal be weeping and gnashing of teeth as they doe wel deserue when so doing they forsake al vertues to folowe vices which is the way that leadeth vnto this darkenesse But as there be many wayes of darkenesse so doe they walke diuersly in them and therefore wee haue great neede that God should giue vs counsel and vnderstanding to deliuer vs not onely from one danger and one kinde of people which labour to drawe vs vnto perdition with them but it is necessarie for vs to flye the felowship of many that wee may bee deliuered from many dangers as indeede God doeth keepe vs for to deliuer vs therefrom and besides the rest he keepeth watche to preserue and deliuer vs. 14 VVhich reioyce in doing euil c. That is to say that we shoulde not be like to them which of set purpose are giuen to hurt their neighbours and also are glad when they can turne others to doe as euil as themselues making their boast triumph thereof as if they had done wel or as they had obteined some great praye Nowe it is needful for vs that God should deliuer vs from such people and that in no wise he suffer vs so to reioyce boast contrarily we ought to looke that God shoulde reioyce to giue vs according vnto our workes and take vengeance of our iniquities Not that God doeth delight to punish vs but the wicked shal feele him such towards them as they haue bin towards their
keep that sinne do not raigne in our mortall bodies 19 A false witnesse that speaketh lies c. In the sixth place he setteth the false witnesse bearer and this is not without cause for it hath an expresse commandement against it Thou shalt not beare false witnesse against thy neighbour and so the false witnesse Exo. 20. 1 knoweth not that there is a God which is his Maister and Lorde whome hee ought to obey where he laboureth to despite him For man hauing any knowledge of God if he make himselfe a false witnesse hee knoweth that hee prouoketh the wrath of God against himself and seeing that God is the trueth it cannot bee but he must needes haue a false witnesse in horrible execration But that wee may know who it is that is a false witnesse and that we may labour to auoide the displeasure of God and not to bee abhorred of him Solomon telleth vs that hee is one that speaketh lies Hee saith not that it is the periurer albeit that al periurers are lyers and doe speake lyes but to yoke in all lyers hee saith simply hee that speaketh lies Wherefore when wee are asked an answere of trueth we are false witnesses if we shal speake otherwise then the matter standeth though we be not asked vpon our othe Euen so those which lie in iudgement or otherwise are hated of God and are of him abhorred for the which they ought to looke shortly to bee destroied By a more strong reason then they which doe periure themselues ought wel to be esteemed false witnesses and when by their false othe they cal God vnto witnesse of their lies they would spoile him of his trueth and consequently that he shoulde be no GOD for seeing he is the trueth he cannot stand without it they well deserue of God to be hated to be of him detested and bicause there is no thanks due to them why the worlde doth not sodenly perish seeing they seeke to ouerthrow God without whome nothing can remaine they deserue wel speedily to be beaten downe the which shal be doone without remedie sooner then they thinke for In the seuenth place he setteth the seditious which raise vp contentions amongst neighbours which the Scripture calleth brethren not only by this that we are all children of Adam and Eue but that wee ought all to haue one heauenly father and also to shewe that as it is a good thing to be wished for that brethren shoulde dwel al together so also that is an euill thing that neighbours which ought to Psal 133. 1. be vnited together as brethren shoulde bee diuided and that the common peace shoulde be broken whereby friendship is mainteined and helpe is ministred one to another They which are the cause of the breach of this vnitie are hated of the Lord and are not without cause abhorred of him For first of all it is no thanks to thē that God is not spoiled of his delight which he taketh in the vnitie and concorde of brethren The which pleasure ought not to bee esteemed of smal importance when the lawe of GOD stretcheth wholy to maintaine the vnitie of religion the which is commanded vnto vs by the first table and in coniunction of mutuall loue the which is commanded vnto vs by the second Table the which loue cannot bee mainteined without vnitie in religion And therefore the Prophetes were very carefull to crie against the superstitions idolatries and against the false Prophetes and the Priestes of Baal Also our Lorde Iesus Christ exhorteteth men to take heede of false Prophetes aduertising that many should come in his name saying Mat. 7. 15. 24. 5. I am the Christ and should deceiue many And Saint Paul in diuers places And forasmuche as there is none that desireth that GOD shoulde hate his manners and dealinges and to abhorre them but woulde if wee haue neuer so little sparke of good wit that hee shoulde allowe them and that hee shoulde accept of them it is necessary therefore that we delight to giue ourselues to doe contrarily to that which God hateth and abhorreth and that in steede of hawtie eyes wee become humble and lowly in heart after the example of our Lorde Iesus Christe Secondly no thanke to them that he is not depriued of his paternitie no thanke to them that the children doe not deny their father and to take the Diuell for their father For as God is the God of peace so are also the peacemakers and peace followers his sonnes contrarily the seditious tumult Mat. 5. 9. raisers and brawlers are the sonnes of the Deuil Thus they which make debates labour to encrease the kingdom of the Diuel And if God doe abhorre those which so offende against the second Table of Moses by a more forcible reason doth he detest thē which transgresse the first through obstinacie and wilfulnesse 20 My sonne keepe thy fathers commandement and forsake not thy mothers instruction 21 Binde them alway vpon thine heart and tie them about thy necke Because the fathers and mothers which truely and tenderly loue their children will not commaunde nor teache them any thing but that which is pleasing and acceptable vnto GOD that the young folkes may learne to flie from the former things which God hateth abhoreth Solomō would that children should obey their fathers and mothers and that according to the lawe 21 Binde them alway vpon thine hearte c. When he maketh this exhortation he sheweth wel that he spake not but of fathers Exo. 20. 21. Deu◠5. 16. and mothers which doe labour to gouerne their children in that which is acceptable and pleasing vnto God in that which is according vnto his commandements For there is nothing wherevnto we ought to be so fast linked as vnto the cōmandements of God there is no yoke wherevnto we ought to submit ourselues but vnto the law of God the Lorde Moses also willing to induce the children of Israel vnto a continual obedience of the worde of the Lord sayth And these wordes which I commande thee this day shal be in Deut. 6. 6. 11. 18. thine hart lay vp then these words in your heart Now sith that this presēt admonitiō serueth for the whole word of god it might be said that when Solomō said My sonne keepe the commandement of thy father c. that he speaketh of God and of the ministery of his Church in the which there is nothing taught vs but the pure worde of God and whose children we are if we submit ourselues vnto his worde suffering to be begetten thereby into pure faith true repentance 22 It shall leade thee when thou walkest it shal watch for thee when thou sleepest and when thou wakest it shall talke with thee Albeit that this promise agreeth very wel with this same heere That thy dayes may be long vpon the earth c yet the same hindereth not but that it should regard to assure the goodnes of God vnto
but let vs harken vnto sobrietie The which wee shal doe if with humblenes wee acknowledge Rom. 12. 3. Iohn 15. 5. 2. Cor. 3. 5. Philip. 2. 1◠ourselues to be the graftes and that wee truly confesse with Saint Paule that we are not able of ourselues but our strēgth commeth of God Let vs not then be proude and arrogant but by humilitie of mind let vs occupie ourselues about our saluatiō c. This humilitie is very necessary for vs when our eternal saluation lyeth vpon it sith that in lesse things we haue need of wisedome to guide gouerne ourselues without the which our temporal affaires which are nothing in comparison of our soules cannot stand but fal to decay Solomon doeth well shewe it when he sayeth 15 By me Kings raigne and Princes decree iustice 16 By me Princes rule and the nobles and al the iudges of the earth When wisedom speaketh thus she wel sheweth that counsel wisedome are hers c. For a king doeth not truly raigne except he gouerne his people by good counsel and wisedome but rather is a tyrant if hee woulde haue al goe after his fantazie and that his wil must serue for al reason Likewyse a king doeth not reigne except hee can defende his subiectes against the violence of the wicked which trouble them and seeke their destruction but is an ydol Likewise without such vertues the magistrates which sit in the iudgement seate shal not bee able to yeelde vnto euery man his owne but doe wrong vnto many beeing led by their affections and proceeding by accepting of persons To bee shorte there are neither Princes Lordes nor iudges which can rule as they ought except they bee indued with these vertues but doe exercise tyrannie and crueltie Al kings counsellers Princes Lordes and iudges must then learne wisedome and bee obedient thereunto if they wil rule and reigne as they ought and doe their office acknowledging what place they holde and that the Lorde of Lordes to Psal 2. 8. whome they owe homage and high seruice is aboue them to destroy them and confounde them except they doe their duety For to Exod. 18. 21. 2. Chro. 19. 6. be wel instructed they must be such as Iethro demandeth counselleth Moyses to choose and such as Iosaphat describeth If wee haue not such Lords we must impute the same vnto our sinnes and patiētly to beare the yoake prouided alwaies that in obeying them wee doe neither offende God nor our neighbours for it is not lawful to rebel against them though they bee wicked for they are ordeined not by men but by the diuine prouidence as Solomon doeth shewe it by the woordes aboue saide and as S. Paule Rom. 13. 1. also treateth of it 17 I loue them that loue me and they that seeke mee early shal finde mee 18 Riches and honour are with mee euen durable riches and righteousnesse 19 My frute is better then golde euen then fine golde and my reuenewes better then fine siluer Wisedome not only maketh account of the greate men of the worlde for to cause them to walke duelie in their vocation and to prosper them but of what estate or condition soeuer we be if wee delight in wisedome and that wee bee careful to gouerne ourselues thereafter we shal not faile to bee wise Solomon doeth signifie it when he introduceth wisedome which saith That she loueth them that loue her Notwithstanding we ought not to thinke that it is in our libertie or free wil to become wise of ourselues compel God by his wisedome to loue vs and that wee shoulde finde him except that hee himselfe seeke vs first and drawe vs to him and holde vs fast The which hee doeth when he doeth offer vs his worde and wee doe loue it and seeke it early or diligently if our delight bee in the same Wee wil then take these woordes as if wisedome did say when I offer my selfe by preaching and corrections and Iohn 3. 16. Rom. 5. 8. 1. Iohn 4. 9. 10 Ge. 6. 8. 12. 1 Exod. 3. 8. Ier. 7. 24. 25. 3. 4. 35. 15. that I am not despysed then doe I make men feele my sweetnesse and gentlenesse my helpe and gouernement Nowe that wee are beloued before that wee doe loue it is certaine and also that we be sought for and drawne the grace that Noe founde doeth shewe it vs and the departure of Abraham and the deliuerance of the chil-of Israel out of the lande of Egipt c. And when God saieth by his Prophets that he rose vp early and sent his seruantes the Prophetes And when Iesus Christ saith The sonne of man is come to saue that which is lost c. Whē then we shal loue wisdome let vs know that it is because she loueth vs and when we shal finde her it is because Mat. 18. 11. she draweth vs making vs diligent to seeke her Wee ought not to feare that we shoulde labour in vaine and loose our paine for to loue wisedome and to seeke the same for she loueth not in words but in trueth and they which seeke her doe not finde her vnprouided Solomon doth shew it saying 18 Riches and honour c. Wherevpon followeth also that they which finde her returne not backe emptie For sith that wisedome doth loue them shee cannot leaue thē comfortlesse but doth participate of al her riches vnto them so farre as is expedient for also that which she possesseth she onely holdeth to bestow vpō her friendes and to lift them vp to honour and glory If then wee desire to be rich with the true riches let vs loue wisdome and seeke her betimes in the morning with al diligence so doing wee shall not be rich onely for one time but we shal haue durable riches Wherfore Pro. 3. 13. 14. we may conclude That blessed is the man that findeth wisedome and the man that draweth knowledge vnto him And also that her merchandize is better then the merchandize of siluer Such things doe waste and are transitorie subiect vnto stealing and corruption These are not then the riches that we must loke for in seeking wisedome and appliyng thereto our heartes But wee must lay vp our Mat. 16. 17. 33. treasures in heauen c. so doing we shall want no riches and as our Lord doth giue vs good witnes therof when he saith First seeke the kingdome of God the righteousnes therof al other things shal be giuen vnto you Neither is it vnto the desire of tēporal goods that Solomō laboureth to draw vs when he speaketh of wisdomes riches he doth shew it whē he saith that wisdome goeth with righteousnes as if he did say that if we wil be partakers of the riches honours of wisdome of this durable riches wee must aspire vnto righteousnes which wee shal attaine if trusting in the goodnesse of God we abhorre al hypocrisie and deceit al iniury violence and doe imploy ourselues to
the assaultes of Satan of the world nor of the wicked for it is said They that trust in the Lorde shal be euen as the mont Sion which cannot bee remoued but standeth fast for euer c. And least wee shoulde bee deceiued with vaine presumption thinke to bee sure and not to bee shaken For further too stablishe Psal 125. 1 vs in the trust wee haue in God and in the hope that wee haue that wee shall dwell for euer in the courtes of the Lorde and in his holy mountaine we must walke innocently c. Who so doth these thinges shall neuer fall for he is wel sodered together with strong Psal 15. 5. faith and true repentance And this is the cause why Solomon saith But the righteous remaineth as a storng foundation Therefore if we wil be stedfast and not to be shaken through the rage and vehemēcie of the wicked neither feare them though they assault vs for to destroy either in our goods or in our bodies or that they labour to destroy our soules by ouerthrowing of the true and sound doctrine and by taking away of the pure religion wee must bee armed not with an idle and dead faith but with a liuely faith which worketh by loue as the Lorde teacheth vs in his worde Then shall wee bee built vppon the rocke wherevpon Iesus Christ hath built his Churche against the which the gates of hell cannot preuaile Our Lorde doeth well shewe it also by an other similitude It is not Mat. 16. 18. Mat. 7. 24. therefore without cause that Solomō calleth the righteous A strōg foundation For as we may vnderstand by the words of our Lord this foundation shall not onely be sure in this world but it shall remaine for euer in eternall blessednesse For blessed is the man that abideth temptation for after he hath beene tried he shal receiue a Iam. 1. 12. crowne of glory 26 As vineger is vnto the teeth as smoke is vnto the eyes euen so is a slouthfull body vnto him that sendeth him Solomon hath rebuked and reprooued the slouthfull for consuming of the time vnprofitably spending it in vnnecessary works and thereby runne in danger sodenly too fall into beggery and extreme pouertie And heerby hee hath shewed that the slouthfull was hurtful to himselfe Nowe to the ende that wee shoulde take heede of the slouthful And that wee shoulde not lightly set them a worke chiefly when speede and diligence is required hee sheweth vs that the slouthfull bringeth hurt griefe and trouble vnto them which imploy and set them on worke And for this cause he compareth the slouthful vnto vineger that is laide vnto the teeth the which it greeueth and troubleth because of the coldnesse sharpnesse thereof and because of his biting and harshnesse it heateth and setteth the teeth on edge and so doth hurt them Secondly he compareth the slouthfull vnto smoke which smiteth against the eies vnto the which it doeth much harme it doeth darken them and make them water and doeth seeth them and so doeth weaken the sight and hinder the eyes from doing their office and taking their recreation and pleasure It is not without cause that Solomon maketh these cōparisons and is not contented to cōpare the slouthful either to vineger or to smoke but vnto them both and chiefly the slouthfull body that is set about some good worke for he causeth not onely one griefe and hurt but many hee is cause of muche sorrowe and anger because hee doeth not faithfully nor with suche care and diligence execute and discharge his office duely as is required nor content and satisfie them which haue hired and set him on worke This hath no neede of proofe for they which hire and send labourers to do their work do sufficiently trie what hurt and hinderance they suffer if their laborers be slouthful negligēt albeit the matter is not great But we are al of this nature that we trouble ourselues except that men doe as we wil haue them euen in the affaires workes of smal importance neither wil we afterwards be serued with such slouthful and negligent persons againe but wee disdaine and reiect them for we would haue our workes so wel done that we could finde no manner of fault Nowe forasmuch as wee are of this nature let euery one of vs take heede by the lawe of charitie if wee be sent and appointed to doe some worke that through our negligence and slouthfulnesse we grieue no man but that faithfully and truely we giue vnto our neighbours that which wee owe them that we be readie to doe towardes our neighbours accōrding as we are able Let them which are lustie and strong labour with their bodies to helpe the feeble and weake let the riche bee riche in good workes let the wise prudent and discreete not spare their lippes and tongues for to teache and to direct the vndiscreete and them that goe astray Otherwise we shal not be onely as vineger and smoke vnto men but also vnto God for of what estate or condition soeuer we be it is hee that calleth vs thereunto which doeth ordaine and sende vs so that wee doe no good worke but that it is the worke of the Lorde If then we be slacke carelesse and slouthful to doe our duetie we are greeuous and troublesome vnto God as we may plainly knowe by the similitude of the talents To the ende therefore that we be not troublesome vnto our God and Mat. 25. ◠least we be rebuked of euil and slouthfulnesse wee must euery one of vs set ourselues to worke according to the number and excellencie of the talents that we haue receiued of the Lorde that wee may be like the faithful and wise seruant and not vnto the euil seruant For to do this wel let vs consider vnto what state we are called and to what worke wee are sent First of al that the Kings Princes and Superiours of the earth to whome God hath giuen this honour to communicate his name vnto them saying I haue saide yee are Gods and are al children of the most highest as God neuer ceaseth Psa .. 82. 6. seth working in gouerning the worlde by iudgement iustice and is careful and diligent to prouide for his creatures so also they should not be giuen to sleepe rest to take their ease and pleasures to take their sporte and worldly pastime to eate and drinke out of measure to delight in pompes and superfluous magnificence but should be diligent and attentiue as Dauid saieth Be wise now therfore O ye Kings be learned ye that are Iudges of the earth For to Psal 2. 10. Exo. 18. 21 31. 1. Psal 82. 3. Esai 1. 23. Ier. 5. 27. compasse this wel they must be men indued with vertue and careful to folow the lesson that is taught them and as they are commaunded to minister right vnto the poore c. Otherwise they shall be as vineger and smoke before
For euerie one is an hypocrite and wicked and euery Esai 9. 17. mouth speaketh follie Now if the people of God is such what is the rest of the world For whereas there is no true knowledge of God where his feare hath no place and men wil be wel counted of and iudged honest men there must needes al bee filled with hypocrisie fraude and vnfaithfulnes Whereupon it foloweth that there are but fewe people which doe not hurte their neighbours with their mouthes As Solomon sayeth The hypocrite with his mouth hurteth his neighbour c. Heere Solomon compareth the mouth of the hypocrite vnto a sworde or an instrument wherewith men craftily vse to hurt their neighbour before he can take heede And herein he sheweth howe dangerous the hypocrites are and howe carefully we ought to take heede of them to the ende that we may escape their snares and not to suffer any hurt by them Wee shal haue the care required hereunto if by right knowledge of the truth wee reiect al wickednes and abhorre the same and do loue righteousnes giuing ourselues to doe well Solomon doeth shewe it vs saying But the righteous shal be deliuered by knowledge In al estates there is some hypocrisie as wee may see but too much but the most dangerous is the same of false Prophetes which come in sheepes clothing and by their lying and false doctrine and by their long prayers they bring temporal hurt deuouring widowes houses which worst is they shut vp the kingdome of heauen from men And therefore our Lord exhorteth earnestly his Apostles Luke 12. 1 to looke diligently to themselues for falling into it And forasmuch as God suffereth no hurte whereby wee haue laboured too hurt our neighbours to goe vnpunished let vs know that the warning which Solomō giueth doth cōteine a priuie secrete threatening whereby hee foresheweth vnto the hypocrites their destruction to the ende that wee shoulde knowe that their faire shewe of holynesse and religion is abhominable before God as our Lorde Mat. 7. 21. also sheweth vs Euery one that saith vnto me Lord Lorde shal not enter into the kingdome of heauen Nowe as they goe to destruction euen so if we suffer ourselues to be deceiued by them wee shal perish also for if the blinde leade the blinde both fal in the ditche Wherfore we must stand vpon our watch as Solomon teacheth vs Mat. 15. 14. as we haue already touched whē he saith but the righteous shal be deliuered by knowledge If in soūdnes of consciēce we labour to walke vprightly as the word doeth teache vs what assaultes soeuer the hypocrites doe giue vs yet shal they not hurte vs. Solomon doeth thus promise vs But though there bee but fewe that enioy this promise and though the hypocrites doe much hurte wee neede meruaile thereat For there is an infinite number of hypocrites and the righteous and they which haue true knowledge are almost none and yet the goodnes they haue is not theirs Now forasmuch as there is none righteous but so farre as it pleaseth God of his grace to iustifie and accept him for righteous imputing vnto him the righteousnes of our Lorde Iesus Christ and though wee knowe nothing but so farre as the Lord teacheth vs by his holy Spirite giuing vs the true vnderstanding of his holie worde and therby regenerating and renewing vs it foloweth that if we escape the danger of hypocrites that it is of the only grace and goodnes of God and that therein is nothing of our might or power merit or free will Wherefore it is wel required that wee should walke in humilitie and should be diligent to aske of God that it might please him to guide vs in righteousnes and teache vs the same Wee haue neede to continue in suche prayers and chiefly against false Prophets for they are the most dangerous hypocrites Saint Paule Psal 5. 9. 86. 11. Rom. 16. 17. doeth diligently warne vs of suche false hypocrites Nowe I beseeche you brethren watche diligently them which cause diuision and offences contrarie to the doctrine which ye haue learned and auoide them Brethren be ye folowers of me and looke on Phi. 3. 17. 18 them which walke so as yee haue vs for an ensample For many walke of whome I haue tolde you often and nowe tell you weeping that they are the enemies of the Crosse of Christ Beware least there bee any man that spoyle you through Philosophie Collo 2. 8. and vaine deceit through the traditions of men according to the rudimentes of the worlde and not after Christe c. 10 In the prosperitie of the righteous the Citie reioyceth and when the wicked perish there is ioye The prosperitie of the righteous may be taken after two sortes first for the ioye and prosperitie the ease and rest the fauoure and defence which the iust receiue and enioye by the grace and goodnesse of God Secondly for the helpe and succours that the righteous doe minister vnto them that haue neede and the faithfulnes that they vse towardes al them that they deale with not hurting any man but doing good to al men so much as they can But after what sorte soeuer Solomon speaketh of the prosperitie of the righteous whither it be of it which they do or of that which they receiue it seemeth that they feele and prooue the cleane contrarie of that which he sayeth Abraham was verie riche in Cattel in siluer and in golde Hee prospered in battel against the Kings which had taken his cosen Lot captiue c. And as God did Gen. 13. 2 14. 15. 18. 3. 21. 25. assist him so was he ready also to do wel The deliuering of Lot doth witnesse it the hospitalitie vsed to the Angels c. And yet wheras he arriued they enioyed not the same as may be knowne by the two rauishments of his wife and by that that the seruants of Abimelech had violently taken away a Wel of water Lot was riche and dwelt in Sodome and yet did wel as witnesseth his hospitalitie Gen. 13. 5. Gen. 19. 1 2. Pet. 7. 8. and albeit hee was righteous yet the citie did not enioy the same And nowe there is no people that are so muche and so cruelly pursued in al countries cities and villages as are the righteous Therefore iudgement is turned backewarde and iustice standeth Esay 59. 14 farre of for trueth is fallen in the streete and equitie cannot enter And if the righteous labour to helpe their neigbours after their power and to bee a good ensample they are iudged to bee hypocrites and ambitious Euen so then it seemeth that the citie doeth not reioyce at the prosperitie of the righteous If they bee riche they are enuied therefore and if it bee possible they shal be spoyled thereof If they would make any riche they are iudged they would be seene of men be praised and honored therfore For to answere
be blessed Shal man be more righteous Iob. 1. 21. 4. 17. 9. 2. 3. then God For howe shoulde man compared vnto God bee iustified If hee would dispute with him he could not answere him one thing of a thousande Nowe that it is not the rigour that God exerciseth his iudgement against the righteous Solomon signifieth it after a sort when he doeth declare that they shal be recompensed in earth The righteous of themselues are neuer a whit better then the wicked and sinners the which doe not onely deserue a temporal rewarde but eternal yet God is contented to chastice them in the earth so long as they liue here and wil not destroy them with the wicked which shal perish eternally and in this maner they shal bee more recompensed then the righteous as they do wel deserue when with al their might and ful course they folow wickednes and without remorse of conscience they giue themselues vnto vnshamefastnes for to commit al vncleannes euen with greedines But the righteous are displeased at their transgressions and faultes the which as they are not exempted in this worlde euen so the Lord doeth chasten them onely in earth and therefore that they deserue wel correction Solomon doeth cal recompense it or paiment And for to shewe that the chastisement is sweete and that it doeth not tende to destruction and damnation he saieth on earth Wherin we must obserue first of al that the righteous ought to walke in feare and humilitie when they vnderstand that they are not so innocent but that they doe wel deserue that God shoulde correct them for their 1. Pet. 4. 17 12. faults and that he beginneth to execute his iudgements with them The which he doth for their trial and therefore Saint Peter doeth admonishe vs Dearely beloued thinke it not straunge concerning the fierie tryal which is amongst you to prooue you as though some strange thing were come vnto you Secondly the righteous haue here iust occasion for to reioyce to be comforted whē they vnderstande that God doeth not punishe them for their faultes after this life but here in earth hee doeth chastise them gentlely in comparison of that which they haue deserued and that to the ende that they should not perishe with the wicked worlde Let vs then remember the admonition My Sonne despise not the chastening 1. Cor. 11. 32 Hebr. 12. 5 of the Lord neither faint when thou art rebuked of him For whom the Lorde loueth he chasteneth Albeit then that it is for our sinnes that God doeth recompense vs sending vs afflictions neuerthelesse hee doeth not proceede through hatred but by loue and good affection that hee beareth vs as a good father his children Thirdly when the righteous are set against the wicked we knowe that notwithstanding that the righteous of themselues are no more worth then the wicked yet their faultes are not imputed vnto them and for the same they shal not perish as also it is signified after a sorte when they are not so much recompensed as are the wicked This recompense of the righteous is the rod of man whereof God speaketh vnto Dauid But there is here a verie feareful threatening for them 2. Sam. 7. 14. which hate the good and haue bent al their desire vnto euil by the which they suffer themselues to be so caried away that they are giuen vnto dissolute and slanderous life without any shame or honestie These are they which Solomon calleth wicked and sinners The righteous doe sinne indeed and doe commit verie grieuous faltes but they abhorre them they are greeued for them and do take heed 1. Pet. 4. 15. to be slanderous as Saint Peter doeth admonish Let none of you suffer as a murderer or as an euil doer c. This is not without cause that this threatening ought to be feareful to the wicked For if they haue the afflictions of the righteous in abhomination iudging thē to be persecuted of God doe feare the like aduersities by a more strong reason they ought to be greatly afraid of the rewarde which Shlomō setteth forth vnto thē For it shal be greater then that which they see happē vnto the righteous the which they wold not receiue so much doe they thinke it harde sharpe The Lord striketh his first of al seemeth to spare the wicked wherevpō after the feeling of the flesh the state of the righteous seemeth to be miserable in cōparison of the same of the wicked Solomon doth after a sort signifie this same whē he setteth the recōpēce of the iust present saying Behold and maketh mētion of it before the same of the wicked And S. Peter declareth plainly saying It is time that iudgemēt begin at the houshold of God But the long sufferāce doth nothing profit the obstinate 1. Pet. 4. 17. wicked as Solomō doth here shew saying How much more c. Esay saith But when the Lorde hath accōplished al stis worke Esay 10. 12. vpon mount Syon Ierusalem I wil visite the fruite of the proude heart of the king of Asshur c. And if it first begin at vs what shall the end be of thē which obey not the gospel of God Albeit thē that the wicked seeme to be without feare in afflicting the faithfull yet 1. Pet. 4. 17 shal they not faile of their paiment For it is a righteous thing with God to recōpence tribulation to thē that trouble you c. Contrarily in our afflictiōs let vs take courage saying with Paul Therfore 2. The. 1. 6. 2. Cor. 4. 16. we faint not but though our outward man perish yet the inwarde man is renewed dayly The twelfth Chapter 1 He that loueth instruction loueth knowledge but he that hateth correction is a foole WE are al of this nature that wee boast ourselues to haue great desire to be instructed we persuade ourselues that we loue knowledge and also we commonly say that knowledge is a goodly thing as it is indeede and not only goodly but of great profite and pleasure For thereby wee rightly gouerne ourselues and our affaires in this life and al our enterprises do prosper wel when they are gouerned by knowledge and therin we receiue profite and also great delectation for by knowledge we are so assured that we proceede in doing our duetie without doubting or feare knowing and confessing that whatsoeuer we doe be it in word or deed is wel done and it is that which we should do Now when we doe thus bragge we do giue signification that we abhorre ignorāce as indeed it ought to be detested seeing not only that it is troublesome but also vnprofitable and hurtful From the tyme that Adam sinned darknesse entred into the world and men loued darknesse more then light and so haue they walked in ignorance whereby they were giuen to al wickednes and in this manner haue depriued themselues of life are fallen into death But it is not
Psal 34. 8. 145. 19. 20 by fayth as we may see by the historie of their lyfe We are exhorted to receyue this feare and also taught what we haue to doe for to liue therein And Dauid promiseth saluation to those which feare him But seing that we cannot strongly trust in God except we loue him as he requireth it might seeme that to haue a strong hope wee must not then feare for feare standeth not in loue I answere if wee knowe that God loueth vs wee doe surely trust in him and wil not feare to present ourselues before him and are wel disposed minded 1. Iohn 4. 18. to tarie the last day of iudgement being perswaded of the fatherly loue of God towards vs who neuer faileth vs at neede For perfit loue casteth out feare yea the feare which terrifieth troubleth and tormenteth the conscience causing man to feele himselfe charged and burdened with great burdens of sinne dare not offer himselfe to God but doeth feare him as a theefe that is taken feareth the presence of the iudge and trembleth being deliuered into the handes of the hangman for to bee executed This is the feare which tormenteth the which is not in his hearte that is perfit in loue that is to say which is wel perswaded that God loueth him Solomon doth not speake now of such kinde of feare but of the same that Dauid teacheth and which also hath bene often spoken of Solomon calleth the trust which is in this feare strong for to aduertise Psal 34. 1◠Pro. 1. 7. 2. 5. 3. 7. 8. 13. 9. 1◠10. 27. 14. 2. 16. Psal 34. 8. Esay 33. 1 6 vs that it is but vanitie when without this feare we thinke we trust in God contrarily he that feareth God shal neuer be shaken to fal For the feare he hath in God is as an inuincible fortresse The Angel of the Lorde doeth pitche his tentes rounde about them which feare him c. The Lorde is exalted for hee dwelleth on high hee hath filled Sion with iudgement and iustice and there shal be stabilitie of thy time strength saluation wisedome and knowledge for the feare of the Lorde shal be his treasure Wherein wee may see that the Papistes haue not the feare of the Lorde when they stande in continual doubte whither God loue them or not for they haue no sounde knowledge After that Solomon hath taught vs that in the feare of the Lorde there is assured strength hee sheweth vs who they bee which haue this trust and consequently th◠feare of the Lorde when hee sayeth And his children shall haue hope Forasmuch as the assurance or strong trust is in the feare of the Lorde and there are none but the children of God which are Psal 34. 12. exhorted vnto this feare none besides thē do receiue it therfore it foloweth wel there are none but they which haue assured strēgth Therefore if wee desire to bee assured of strong hope we must then become the children of God to obteine it The which wee shal obteine 1. Iohn 1. 12. if wee receiue Iesus Christ And although being the children of God we shal suffer much and that it shal seeme by the euils that we shal suffer that God hath reiected vs and that for this cause we haue good occasion to bee afraide and to be troubled as pore slaues vnder the bondage of a cruel tyrant neuerthelesse seeing that therin we are made like vnto the Sonne of God who hauing borne the shame of the crosse sitteth on the right hande of God we must bee assured that our miseries cause not God to denye vs for his children Therefore when afflictions shal pricke and pinche vs let vs Heb. 12. 2. Rom. 8. 35. Heb. 12. 5. Mat. 7. not doute of the fatherly goodnesse of GOD towardes vs but let vs aske of him his holy spirite and wee shal not bee refused nor denyed 27 The feare of the Lorde is a wellspring of life to auoide the snares of death Solomon sheweth vs that there is strong hope and assurance for the children of God which feare him when hee compareth it vnto the liuelie spring and that hee compareth the children of God vnto beasts which are hunted and driuen into the nets toyle which are set for them that they may be taken and slaine Nowe it is not without cause that hee vseth such comparisons or similitudes for to shewe the estate of the children of God which feare him For first of al the children of God are Pilgrims and passengers in this world for we haue no continual abyding citie heere for the land is mine Heb. 13. 14. Leui. 25. 23. Psal 39. 13. and yee are but straungers and so iourners with me Wherefore let vs confesse I am a stranger with thee c. And in this voyage they are subiect vnto many labours afflictions and temptations wherewith they are so changed that if they were not watered with the feare of the Lorde they shoulde faint through dispaire shoulde haue no sure trust in God and so shoulde perishe As a way faring man wearie and thirstie in his way if hee can finde no water to quenche his thirst doeth perish but if he knowe of any fountaine or spring that is neere hee reioyceth hoping that ere it beelong hee wil refreshe and coole himselfe and slake his thirst and bee more strong euen so he that truely hath the feare of the Lorde knoweth hee is neere vnto the liuing water also that hee is compassed about therewith and hath it in himselfe for the spring of liuing waters which is God dwelleth in him who mainteineth him quickeneth and comforteth him in al his temptations labours and calamities Thy mercie O Lorde reacheth vnto the heauens and thy faythfulnesse vnto the cloudes Contrarily Ieremy saieth O Lorde the Psal 36. 5. Iere. 17. 13. hope of Israel al that forsake thee shal be confounded they that departe from thee shal be written in the earth because they haue forsaken the Lorde the fountaine of liuing waters Nowe as God is the fountaine or liuing vaine and that hee is the spring it is not by it to prouide for himselfe but for them which feare him for it is for them for whome hee careth What man is hee Psal 23. 12. Esay 66. 2. that feareth the Lorde him wil hee teache the way that hee shall choose And to him wil I looke euen to him that is poore and of a contrite spirite and trembleth at my woordes Likewise the faithful are partakers of this spring not to water themselues alone therewith but to the ende that they may powre out streames of riuers vnto their neighbours and to the ende that as God hath giuen them his feare for they haue it not of themselues Gather my people together and I wil cause them heare my woordes that they may learne to feare mee al the dayes that they shal liue vppon Deut. 4. 10. the
sense requireth it and because he hath spoken in the beginning of the sentence of a mightie man wee wil take the man for him which is in preheminence and authoritie and wil vnderstand that Solomon accuseth heere the mightie of disloyaltie oppression andviolence because Esa 1. 21. 3. 13. 5. 23 Amos. 2. 6. they doe not answere to their title of well doing but in steede of being men of benificence they are theeues robbers murderers and homicides as is laide against them in the scriptures 7 Hee that walketh in his integritie is iust and his children shal be happy after him We desire naturally to be reputed iust and that al goe well in our family not onely during our life but also after our decease Nowe to the ende wee haue no vaine reputation but bee iust indeede yea before God and that wee ourselues haue witnesse thereof in our owne consciences Solomon sheweth vs the way that wee ought to walke in when hee saith He that walketh in his integritie is iust and his children shall bee happy c. Hee saith not hee which referreth himselfe to bountie and vertue of his neighbour and attendeth to his merites to the ende wee doe not as the Papistes doe which recommend themselues to the merites of Saints which are departed and attende on the suffrages and workes of supererogation of fat bellied Monkes It is not meete that wee bee fainte hearted to rest and take breath nor that wee ease and repose ourselues as if our legges were a weary or our feete chafed but wee ought too walke being conuersant with our neighbours in sounde and pure conscience without malice fraude or any disguisement and doing frankely to our neighbours as wee woulde they shoulde doe vnto vs keeping loyaltie to them and loue vnfained being ready rather to endure damage then to hurt another man This is the integritie in the which al faithful men ought to walk to deale purely and iustly in the house of the Lorde which is his Church This is wel taught vs in the scriptures If wee walke in suche integritie wee are of the number of them which haue place in the house of the Lorde Psa 15. 24 Psa 33. 4. 15. Psa 3. 5. wherevpon ensueth that hee accepteth vs as iust For the woorde of the Lorde is righteous and al his workes are faithful Hee loueth righteousnesse and iudgement the earth is full of the goodnesse of the Lorde For thou art a God which louest not wickednes The wicked shal not dwel before thee It foloweth also that we walke according to his lawe for there is no integritie but that which is taught vs by the woorde of God One may see this clearely in the Psalme 119. 1. and in many places of the same Psalme And seeing it is so that our integritie lyeth in keeping of the Lawe of God the which is not in our power it followeth that of ourselues wee cannot walke in our integritie And therfore although it bee called ours and that it is the way of iustice yet neuerthelesse let vs take heede to glorifie ourselues in our owne way as if of ourselues wee did walke so but let vs aske the guiding and gouernment of our God Otherwise wee cannot walke according to his commandements as is shewed vs in many places by his promises Psal 25. 4 119. 33. wherewith wee shoulde not haue to doe if of ourselues wee had the power to doe that which hee promiseth Wherfore also although it be said that who so walketh in his integritie is iust let vs not imagine that our integritie maketh vs iust But when wee walke rightly and roundly without dissimulation or fraude in that which God hath taught vs by his worde wee haue a certaine argument that wee are iust for wee bring foorth the fruites therof the which make vs not iust but because God iustifieth and sanctifieth vs by his spirite we bring foorth the fruits of iustice and 1. Ioh. 37. so walking in integritie wee haue witnesse that we are iust Also we are certaine of our election to eternal life for them that he hath predestinated he hath also called thē that he hath called he hath also iustified and them that hee hath iustified hee hath also glorified Rom. 8. 30. And so wee haue testimonie of being blessed not onely for ourselues but also for our children after vs as Solomon pronounceth saying And his children shal be happy or blessed after him Not that the father deserueth it nor yet the children but it is by the meere mercy of GOD according to his promise Wherefore wee ought to vnderstande the promise that Solomon maketh here according as the Apostle Saint Paule expoundeth it All they Gen. 17. 7 Exo. 20. 6 Rom. 9. 6. which are borne after the fleshe of iust people are not iust nor blesse◠for the same and contrariwise they which proceede of the wicked are not vnhappy therefore as it is shewed to vs very well in Ezechiel Chapter 18. 8 A king which sitteth in throne of iudgement chaseth away all euill with his looke Kinges Princes Magistrates and Superiours of the earth are so much doted ouer their owne greatnesse and preheminence that they thinke one ought to tremble vnder them when in the meane time they passe their dayes in pleasure and make good cheere sleeping and resting at their ease without taking care to minister iustice and regarde to roote out the wicked reprochful and insolent Whereby it commeth to passe that il deedes increase and indure and it is an hard thing to remedie it for this cause Solomon being willing to amende such disorder and loosenesse admonisheth kings of their duetie saying The king c. Hee wil first of al that Magistrates bee not as them whome God complaineth of by his Prophet Esay but that they bee set in the throne not of pride pompe and vaine magnificence nor of oppression outrage and violence as the most parte of them which haue the title of administratours of iustice come to possesse the seate for to make their own profite by wrōging others but that they be set in seate of iudgment that is in what part soeuer they bee their affections and studies tend to do right to euery one to punish the wicked mainteine the good and deliuer the feble and oppressed from the violence tyranny and crueltie of the wicked Secondly as God whose liefetenants they are beholdeth with his eies al things so he wil that kings haue eies that is to say care and diligence to watch ouer them which are giuen them in charge and of whome they haue the gouernment to the ende they may banish and chace away al wickednesse and that trueth iustice holinesse innocency may raigne and because what heede or diligence soeuer kinges and princes vse yet they are neuer of themselues sufficient to chace away al euil but they haue neede too haue honest mē to beare charge vnder them as Iethro admonisheth Moses therof
doe runne away from vs as doeth water yet shal wee not remoue For they that trust in the Lord are as mount Sion which cānot Psal 125. 1. be remoued but standeth fast for euer Contrarily if forsaking our God we put our trust in men we shal be frustrate and voide of our hope and shal be accursed Albeit then that God hath created set vs in this worlde for to serue one another yet for to haue a sure Iere. 17. 5. Psal 129. 1. helpe we should looke to the Lord as Dauid teacheth vs. 20 The graue and destruction can neuer be ful so the eyes of man can neuer be satisfied At the beginning man was created after the ymage of God after the which he was exempted from death and destruction into the Gene. 1. 27. 2. Pet. 2. 4. Iude. 6. which the Angels fel to wit those that sinned Now the Deuil seeing himself thus depriued of glorie and felicitie and to bee damned for euer did enuie the glory blessed estate wherin mā was placed therfore from the beginning he hath made his batteries that he might throw man headlōg into the same damnatiō Now man hath Gene. 3. not resisted the assaultes of the Deuil but hath easily yelded vnto him by his rebellion disobediēce hath put out this ymage introducing sinne into the world and by sinne death And as the Deuill Rom. 5. 12. Iohn 8. 44. 1. Peter 5. 8. Ephe. 6. 10. Mat. 12. 43. Iohn 8. 44. from the beginning hath beene a lyer and murtherer euen so doeth hee not cease to pursue his worke S. Paule doeth wel signifie the same And thus the Deuil is neuer filled nor satisfied with the damnation of mankinde as also Iesus Christ our Lorde doeth signifie it wel And forasmuch as by the continual enuie of the Deuill and by the sinne of man who hath consented to the Deuil al humaine creatures tende to death and goe to the graue and that in mans iudgement and outwarde experience the sepulcher or graue corrupteth and bringeth al the body which it receiueth to nothing and neuer refuseth any nor neuer yeeldeth any backe againe but consumeth them without any remedie as the worldlinges and carnall men esteeme and as it is seene before our eyes and by experience in al worldes for this cause that which is proper to the Diuel is attributed vnto the graue and is called destruction that neuer can bee ful For when Solomon hauing named the graue setteth afterwards destruction this is by Repetition or expositiō For it is as if he said the graue which consumeth and swalloweth what soeuer is giuen too it is neuer wearie of receiuing corrupting al that is brought vnto it Nowe that which Solomon pronounceth in this place is seene by experience to the eye and therfore Solomon tendeth not to teache vs the nature of the graue the which is knowne but rather he wil set before vs our miserie and partly shewe vs the fruites of our sinnes which are death and destruction For if there had beene no sinne we had had no neede of graue and without sinne there had bin no temporal nor eternal death but because of sinne Iohn 11. 25. 26 we must dye and be buried Notwithstanding if we dye in the feare of the Lord being assured that he is our resurrection our life the graue shal not be our destruction but as a rest wherein our bodies doe sleepe looking for the blessed resurrection and our death is a ready passage from death to life Contrarily to the vnfaythful the graue and temporal death are their entrance vnto eternal destruction For albeit that at the last they shal rise againe yet shal it not bee to liue but to be tormented in paines euerlasting the which is a very sharpe hard death which neuer shal haue end Solomon thē Dan. 12. 2. Ioha 5. 29. doth rebuke mē for their vnsatiablenes cōparing their greedy desires vnto the graue and destruction as he doth shewe when he addeth So the eyes of man can neuer be satisfied Wherin we haue to note that hee speaketh of the man that is left in his natural corruption who suffereth himselfe to be transported by his euil concupiscences and disordinate affections For they that are regenerate and made newe creatures by the holy Ghost are satisfied and craue nothing further but onely that the good wil of God should be done and fulfilled And for to conserue this satisfying wel they fight labouring for to destroy and kil the relikes of sin which are stil in their fleshe the which because of the same relikes lusteth against the spirite And so Solomon speaketh not of the eyes of the children of God but of the euil affections of the children of Adam which also Gal. 5. 17. are the children of the Deuil And as the Deuil is not filled nor satisfied to see to pursue the decaie and destruction of men euen so his children haue neuer satisfied enough their affections but doe daily growe as we prooue it by experience in many as in the ambitious couetous vsurers Solomon calleth such affections eyes and not without cause for whatsoeuer is set before mans eye hee stil desireth to see more Euen so wee can neuer satisfie our affectiōs and chiefly when they tende to ruine and destructions wherunto they which tende thither are like vnto their father the Deuil who is neuer satisfied with the destruction of men 21 As is the fining pot for siluer and the furnace for gold so is euerie man according to his dignitie Wee haue alreadie had this same sentence sauing that in place of So doeth the Lorde trye the heartes we haue heere So is euerie Pro. 17. 3. man according to his dignitie This is not to say that man of himselfe hath any dignitie or excellencie wherby he should deserue to be so handled or thus or to haue suche and suche reputation for al men of themselues are nothing worth they are nothing but earth and durt filthinesse and corruption and are filled with malice and wickednesse and so they deserue not to be esteemed nor praysed But as the gold is more precious then the siluer not of it owne selfe for it is a dead creature and serueth to no vse except because that we trimme and dresse it for to serue vnto profite S vnto delight euen so one man shal be more woorthie and more excellent then an other because that God by his fauour esteemeth him and dresseth him for to make him serue as he shal thinke good as Saint Paul saith For who separateth thee and what hast thou that thou 1. Cor. 4. 7. hast not receiued c. And daily the more that God esteemeth and setteth by an humane creature so much the more doth he examime and trie him the more narrowly exerciseth him by great assalts as our holie auntient fathers haue alwayes tried by experience and aboue al Iesus Christ our Lorde who of
they wel know they do euil and that there can none but euill fall vpon them and so they can not bee without al doubt and feare Saint Paule doeth shewe it All that haue sinned without the law shall perishe without lawe What ioy soeuer the vngodly haue yet doth the same not procede Rom. 2. 12. of quietnesse and rest that they haue in their consciences For the wicked are like the raging Sea which cannot rest Moses also saith Esay 57. 20. Deut. 26. 56. vnto the contemners of the Lawe The Lord shal giue thee a fearefull heart and daselingeyes and a sorowefull spirite c. But though the fooles and wicked doe tremble and feare the same doeth auaile them nothing for after they are tormented in their mindes they cannot deliuer themselues from the miseries and calamities but fall from one to another as saith Solomon that which the vngodly feareth shall come vppon him The builders of the towre of Babylon haue felt it The vnbeleeuing and rebellious children of Israel did feare to be destroyed if Gen. 11. 4 they went vp into the lande of promise also the destruction fell vpon them were destroyed fourtie yeeres in the wildernes Saul Num. 14. 1. feared himselfe and his house to be destroyed that Dauid should be king of Israel the very which happened To be short the vngodly desire to floorish and triumphe many yeeres together and at last doe feare destruction and damnation the which also hapeneth Psal 37. 9. and shal come vpon them Wherein wee may see that the world deceiueth them which beholde him and put their trust in him For this cause also Saint Paul doth admonish vs And this I say brethrē because the time is shorte heereafter that both they which haue 1. Cor. 7. 29. wiues be as though they had none and they that weepe as though they wept not and they that reioyce as though they reioyced not c. Againe Saint Iohn saith Loue not this worlde neither the thinges that are in this worlde If wee withdrawe and separate ourselues 1. Iohn 2. 15. from the worlde which is set vpon euill and againe that we giue ourselues to followe the feare of God desiring too doe iustly wee shall not be compassed with the feare of the wicked but what aduersitie and afflictions soeuer doe assault vs wee shall by faith ouercome them the Lorde helping vs. Great are the troubles of the righteous but the Lorde deliuereth them out of all And againe Psal 34. 20 145. 18. The Lorde is nigh vnto al them that call vpon him in trueth c. And according to the saying of Solomon but the righteous shall haue their desire And because that these thinges are seldome seene vnto the corporall eies the worlde doeth laugh and mocke at this trust and hope as the wicked are reprooued therefore Whervpon the children of God haue great neede of pacience With Psal 14. 6. Heb. 10. 36. Mat. 7. 7. 1. Iohn 5. 14 these witnesses so faithful we haue the infallible trueth which saith Aske and it shal bee giuen you And this is the trust that wee haue to Godwarde that if wee aske any thing according to his will hee heareth vs. 25 As the storme passeth euen so shall the vngodly vanishe away but the righteous remaineth as a strong foundation A storme is an horrible and feareful thing as experience proueth and this is partly bicause that it commeth with a great noyse vnlooked for partly because also that in smal time it maketh destruction and bringeth great hurt euen vpon the soden Euē so the holy scripture willing to feare the vngodly by signifiyng vnto them soden destruction doth threaten them with a storme And the same shal come quickly as if it were a storme c. Solomon compareth the wicked which is strōg mighty vnto a tēpest for so much as he vtterly Pro 2. 27. Psal 83. 14. Esay 29. 5. can he sheweth himselfe horrible and feareful vnto the poore faithful and doeth destroy and kil them so much as in him lyeth Likewise the fury violence and vehemencie of the wicked are compared vnto the tempest and storme Dauid doth shewe it when hee prayeth Take heede vnto mee and heare me howe I mourne in my Psal 55. 2. 3. prayer and am vexed The enimie crieth so and the vngodly commeth on so fast for they are minded to doe some mischiefe so malitiously are they set against mee c. Againe I woulde make hast to 8. escape because of the stormie winde and tempest Woe shal bee to the multitude of much people which shal make a sounde like the Esay 17. 12. noyse of the Sea But although the vngodly bee so stormie and violent the faithful ought not to be afraid therof First of al because the fiercenesse of the wicked doeth not long continue The holy histories doe shew it and amongest others the violence of the Egyptians agaist the children of Israel and the furie and vehemencie of the Iewes against Iesus Christe The Psalme also doeth plainely declare it Yet a little while and the vngodly shal be cleane gone thou shalt looke after his place and he shal be away And according heerevnto Solomon saith heere that the wicked shal be like the storme Psal 37. 10. that passeth away or when it is past Solomon then doth not heere compare the wicked vnto the tempest for to make the faithful righteous and innocent afraide but rather to the ende that the faithful shoulde not feare the vngodly seeing their violence continueth not as Solomon doeth shewe by this comparison wherein his chiefe intent is to comfort the poore afflicted to the ende that they shoulde knowe that they shal not bee long vnder the raging tyrannie of the wicked Iust Lot hath prooued it by experience And Gen. 19. 24. Exo. 14. 13. Moyses sayth vnto the children of Israel Feare yee not stande still and behold how the Lord shal saue you this day c. And according vnto his worde they were soone deliuered and the Egyptians rooted out c. And when the children of Israel beganne to enter into the Lande of promise many Kinges and nations assaulted them with great fiercenesse but they continued not long for the Lorde fought for his people of Israel Absolom rebelled against his father Dauid with great furie and violēce but he was soone ouerthrown 2. Sam. 15 2. Kin. 18. 19. The fiercenesse of the Assyrians was also of smal continuance Secondly the crueltie and rage of the wicked howe long and forcible soeuer they bee ought not to feare the faithfull For as when a foundation laid with good stones being wel ioyned sodered together is stedfast and stable so that there is no storme so strong that can shake the same euen so the righteous man which putteth Esa 36. 37. his trust in the Lord being stayed vpon his power goodnes ought not to care for
Christ and his Apostles haue tried it by experience and also nowe we haue trial thereof in the scorners and contemners of the woorde of the Lorde when wee labour to sharpen and quicken them vp by wholesome doctrine by holy admonitions exhortations and declarations by reprehensions corrections and threatninges Such kind of men are like vnto swords which haue their edge so thicke and so blunt that it wil not cut doe what you can albeit that you take great paines to whet and sharpen it Now to the end that we may not be of the number of such indurates let vs be counselled to awake out of our sinnes when dayly we are laboured to be sharpened by the word of the Lord without any regarding whither we be strong mighty learned and wyse We must therfore be folowers of Dauid in that that hee patiently suffred Nathan to sharpen his face and of S. Peter which wept when Iesus Christ sharpened his face by his countenance and resisted not when S. Paule did also sharpen by his reprehension 18 Hee that keepeth the Fig tree shal eate the fruit thereof so hee that waiteth vpon his maister shal come to honour By the Fig tree we may vnderstand al things that are brought out of the earth and carie fruite And so Solomon doeth signifie that he which is careful of keeping the blessings that his lande bringeth foorth shal be sustained and nourished with them so that hee shal neuer want nor neuer shal be constrained to begge his bread nor neuer shal bee blamed for negligence nor for contempt of the good creatures that God hath giuen vnto him for his vse as are the slouthful the prodigal and light people which haue no consideration of not wasting the substance that God giueth them for to keepe it wel and for to distribute the same wel vnto their houshold and to the poore that neede and want Solomon doeth signifie this same when he saieth Hee that keepeth the Fig tree c. Neuerthelesse this is not onely to shewe vs of the foresaide care but to make comparison as he doeth shewe it when he addeth So he that keepeth his maister c. Wherein he warneth seruantes not to forsake their maisters promising vnto them that as the Fig tree bringeth foorth his fruite for his vse that keepeth good watche euen so the maister shal helpe al the necessities of his seruaunt that forsaketh him not but doeth keepe him at home with him and is careful to serue him And thus as he honoureth his maister keeping him and not forsaking him euen so his maister wil honour him not blaming nor casting him off but wil succour him in al his necessities Wee haue heere then diuers instructions The first is that wee should not contemne the earthly blessinges as vnprofitable but that we should keepe a good watche for to vse them as God hath ordeined So doing wee shal not be beggers but enriched by the blessing of God who wil giue vs the right and Mat. 6. 24. 25. profitable vse of the riches hee giueth vs into our handes Yet notwithstanding in keeping watche of our goods let vs take heed that Luk. 12. 15. 22. we be not careful of to morowe but rather let vs be careful of this to folowe the doctrine of Iesus Christ The seconde point That al 1. Tit. 6. ◠Hebr. 13. 5. ◠subiectes and inferiour persons al children and seruantes ought to helpe their Superiours to be readie at their commandement and diligently to doe their wil as it hath beene to fore shewed by the scriptures The third pointe That al they which are in authoritie Rom. 13. 1. Ephe. 6. 1. 1. Tim. 6. 1. Tit. 2. 9. 2. Pet. 2. 13 should keepe wel that they contemne not nor despise their subiects and inferiours which are not disobedient nor forsake them but do honour them doing their office and paying vnto them that which belongeth to them as they are warned to doe in the places before alledged The fourth If it is not lawful for subiects and inferiours to forsake their carnal maisters by a more strong reason must wee bee careful to keepe and hold fast our heauenly great maister and he wil not despise vs but giuing vnto vs abundātly al things in this world to vse in the ende hee wil honour vs glorifying vs in his heauenly kingdome for euer 19 As in water face answereth to face so the hart of man to man When a man looketh into a cleare spring of water he seeth his image euen as if he sawe himselfe in a glasse or little difference and so he seeth howe taul he is by the correspondancie or representation that is shewed in the water and as he remooueth and changeth place euen so doeth his representation and if he stande stil it standeth stil also so that it might seeme to them which are not accustomed to see suche a thing that the representation had moouing life vnderstanding the which is false neuerthelesse as we know for it is nothing but a dead shadowe and which soone vanisheth away Euen so when we apply our heartes and mindes to behold the natures customes maners of our neighbours we see our image and may iudge what we are for wee are like vnto ourselues and are the liuely images and the true representations one of an other in as much as we are al the children of Adam And so if we see any malice in our neighbours let vs not be pleased in ourselues flatter vs in praysing ourselues more then they for we haue the roote of al euil in vs as we shewe wel when God doeth slacke vs the bridle It may seeme at the first sight that Solomon doeth admonishe vs hereof when he saieth As in water c. But there is another sense and meaning which agreeth better according to the nature which is in the water and in the heart of man For as one water agreeth is like vnto another but yet it runneth hath no stedfastnesse to come and stande by the other euen so albeit that the hearts of men are one like to another and that they haue some likenesse togither and some knitting and coniunction yet is there no tenure and holde for as one man doeth easily separate himselfe from another and turneth away his minde not caring for his acquaintance alliance or confederacy To day a man wil shew himself wel minded towards his neighbour in lesse while then turning of a hande he wil be gone and shewe disdaine or wil declare to be his enemie And thus Solomon teacheth vs that we must not looke to men to trust in them no more then to the water which rometh and is not knowne where it becōmeth but the Lord is faythful and changeth not in whome we must trust and say with an assured heart with Dauid it is better to trust in the Lord then to trust in men c. Thus dooing though the heartes of Psa 118. 8. 9. men