by keeping of his commandements And herein it differeth from the tree of knowledge of good euil whose fruit maÌ„ eating brought death into the world and depriued himselfe and all his posteritie of life We must then take this tree of life and holde it by Fayth and obedience to the worde of the Lorde and not desire any thing that hee forbiddeth and which is not acceptable vnto him as we are taught by his lawe and his Gospel Thus doing wee shal be happie as Solomon concludeth saying And blessed is hee that reteyneth her This particle and is as muche as then as if he did say TheÌ„ blessed is he c. He saith not blessed is he which is counted amongst wise men and deferreth himself to their Wisdome but hee sayeth Blessed is euery man that reteineth her himselfe and liueth thereby as in the world they wil not iudge him happie that suffreth himself to dye with hunger in the midst of his goods and will onely content himselfe to see others eate and wonder at them that eate and satisfie their hunger As such people are right worthie to bee esteemed foolishe and madde and deserue to drye and fal away euen so also are they worthie which content themselues onely to esteeme wel of wise men and wonder at them With suche kinde of people is poperie sâ—uffed and â—here is no smal number of them besides in other places Wherof it foloweth that the world is full of cursed people and that the number of the blessed is verie small for of ten thousande hardlie shal one be found that wil take hold of this tree of life reteine her to refresh himself with her fruites and to enioy her reuenew The world is wonderfully out of tast it had rather eate the fruite whereby at the last it shal feele what benefite it hath forsaken and into what euils it hath cast it self headlong We also are all of this nature in as much as we are the children of Adam who contented not himselfe to eate of the fruite that GOD had permitted and giuen him but against the wil of God would taste of the fruit of the tree of knowledge of good and euil whereby after wardes he knew what riches hee had lost and into what miserie hee had cast both himself and al his posteritie if God of his goodnes mercie had not sent a remedie by our Lorde Iesus Christ of whome this tree of life was a figure For it is he which is the true Wisdome the euerlasting Word of God wherein life remained If then wee will liue be blessed wee must take Iesus Christ for our tree of lyfe wherwith our soules should be nourished eternally 19 The Lord by VVisedome hath laide the foundation of the earth and hath stablished the heauens through vnderstanding 20 By his knowledge the depthes are broken vp and the cloudes droppe the dewe 21 My Sonne let not these things depart from thine eies but obserue VVisdome and counsell 22 So they shal be life vnto thy soule and grace vnto thy necke To the end that we should not iudge that the Wisdom which Solomon doeth so carefully commend vnto vs attributing great vertues excellent graces vnto her is a thing fained in the braine of men and that it doeth perishe with them and for this occasion should be led to mistrust her and to despise her and therfore he doeth declare vnto vs his eternitie diuinitie power For if the Lorde haue builded the earth by Wisedome c it foloweth first that she is before al creatures so she is eternal and forasmuch as there is none but God that is euerlasting we must vnderstande that Wisdom is of one diuine essence with God and consequenâ—ly of all one power When Solomon speaketh thus of wisedome he doeth attribute â—he creation ordering and gouernment of al things aswel heauenly as earthly vnto her and therein he sheweth that it is the eternal worde wher of moâ—es speaketh Whereupon we must vnderstand Gen. 1 5. Iohn 1. 1 that this wisedome is the euerlasting Sonne of God our Lord Iesus Christ And so by these wordes Solomon allureth vs to put al our felicitie al the hope of our saluation al our ioy pleasure in Iesus Christ and that hee only should be our contentation and satisfying so that we shoulde not desire other riches nor treasures but that he should be vnto vs al in al as he only hath creaâ—ed things ordered al things ordered al and holdeth al in his power And if in this â—orte we take him vnto vs and holde him fast then blessed are we for we shal want nothing Nowe that by these woordes of Solomon we shoulde be induced to knowe the eternite diuinitie and power of wisedome to ioyne ourselues vnto her and to put al our trust in her wee may learne the same by other places of the scripture in the which the holy Ghost willing to turne vs from the vaine trust of Idols and to make vs leane vpon one God onely doeth attribute the creation of the worlde the disposing guyding Gen. 1. 1. Esa 40. 26. 42. 5. 44. 24. 45 18. Ier. 10. 12. and gouerning of al things vnto him It is then the maner of the scripture to set the creation of the worlde before vs when it endeuoureth to induce vs to put our trust in God and also when we make confession of our faith wee confesse that God is maker of heauen and earth As touching the rest when wisedome hath so holpen and stil doeth mainteine al things which are created for man his sake and doe serue him we ought to vnderstand thereby that she wil not forsake vs seeing that wee are much more excellent Mat. 6. 26. then the things which are created for our vse and seruice For if God take care of things that are lesse then we by a stronger reason he wil assist vs in al our needes Moreouer when wee see the earth so stedfastly settled and that it vpholdeth greate buildings and high mountaines without any remoouing that it beareth both great and smal trees and bringeth forth al greene things for foode to man and beast that the heauens with their hostes doe continually keepe their course without shaking and wearinesse that out of the deepes do rise the springs of waters from whence the welles riuers pondes and sea doe come for the necessitie both of man and beasâ—es and that we see also that to giue vs abundance and greater fruitefulnesse the cloudes drop downe the raine to moisten and to make the earth fat and that of all these thinges there is none in our power that by our thought and care wee can in no wise further them we must confesse it is God onely that worketh by his wisedome though he would haue that man should labour and that he vseth man as his instrument And therefore with knowledge we must confesse O Lord how manifolde are thy workes in wisedome hast thou made them
this woorde and that for to haue more tast wee communicate at the Sacramentes The which thinges are truly compared vnto the killing of victuall c. For as the housholde folkes of a place doe not eate quicke fleshe and doe not drinke the wyne with the Hoggeshead neither sit downe at the table except it bee couered euen so the housholde people of Wisedome doe not take tast at this woorde and Sacramentes except they bee communicated and broken vnto them particularly as wee doe feede our bodies for also it behooueth that they growe and increase by litle and litle as therefore from day to day this meate and drinke are bestowed vpon them And albeeit that it is by the ministerie of men yet are they nothing neither ought wee to attribute any thing vnto them but al vnto wisedome as Solomon doeth wel signifie it saying that she hath killed filled and made readie her table If then by the seruice of men wee are fedde with the woorde and communicat at the Sacramentes al the praise thereof is due only vnto the Sonne of God who is the true diuine wisedome and yet wee may not despyse men that hee sendeth vnto vs except that wee wil despyse him himselfe and chiefly when they apply themselues faithfully to doe that which is enioyned them And albeeit Solomon compareth heere the delightes of the woorde and the Sacramentes vnto victual wine that there is an infinite distance betweene the one and the other for the victual and the wine doe but serue the bodie for a litle time but the woorde and the Sacramentes receiued in fayth and obedience doe quicken the soule euerlastingly and wil rayse the bodie vnto the resurrection of life yet the comparison agreeth very wel For what operation as hath the victual and wyne towardes the body such hath the power of the woorde and sacramentes towardes our soules for euer If this were wel printed in our heartes we shoulde bee much more careful to folowe the doctrine of our Lord then we be I say vnto you bee not careful for your life what yee shal eate or what yee shal drinke nor yet for your bodie what yee shal put Mat. 6. 25 on But the cleane contrarie is put in practice and therefore wee may wel complaine of ourselues or GOD of vs They assemble themselues for corne and wine and they rebel against Hoseas 7. 14. mee 3 She hath sent foorth her maydens c. Wisedome is not contented to haue killed c. She wil haue vs know what preparation shee hath made for shee wil not eate her banket alone but desireth companie Solomon doeth signifie it when hee saieth Shee sendeth foorth her maydens that is to say her damsells and seruantes that by them shee may cal a multitude of people Shee hath not sent them to the caues and dennes vnder the earth nor into the wildernesse where no man dwelleth but wild beastes but to the end that they may be both heard and seene and that al might know that the banket is prepared she hath sent them forth to cry vpō the hyest places of the citie c. These maidens damsels or seruāts are the Patriarkes Prophetes Apostles Pastors of the church which as the maydens seruants of a Lady of honor and Princes do stande before her to heare her commandementes and are readie to execute them and to serue and obey her in al things euen so also they yeelde and become attentiue vnto the woorde of God which is the worde of wisedome for to obey and execute that which is committed vnto them wherwith they are charged c. Amongst other thinges their duetie and office is to cal the bidden Mat. 22. 3. Gen. 6. 14. Heb. 11. 7. 2. Pet. 2. 5. Gen. 17. 23. 24. 18. 19. guestes vnto the mariage of the kings Sonne Noe was one of thē that did it when he made the arke wherby he condēned the world and was the herault and messenger of righteousnes Abraham did it when dwelling in the Lande of Canaan amongst ydolaters and infidells he made profession of seruing and woorshipping one onely God and that folowing the commandement of God hee circumcised himselfe and al them of his houshold When also he did according as God giueth witnes of him for I knowe him hee wil commande his sonnes and his housholde after him that they keepe the way of the Lord Moses did the same in Egipt and in the wildernes c. The other Prophetes haue done the lyke when rysing vp early they haue cried and laboured by the worde of God to bring men to repentance and faith The Apostles also haue done the same when by folowing the ordinance of Christ That which I tel you in darkenes that speake ye in light They went through al the worlde and Math. 10. 27. preached c. This calling and continual bidding when the ministers of the worde do daily admonish vs teach correct threaten comfort in the name of our Lorde and that they cease not to doe their office though they haue greate resistance and many gainsayers Thus dooing they are vppon the high towers of the citie and do cal vnto wisedome his banket They then which refuse the preaching and do persecute the seruantes of God do not know what it is truly to banket neither know what are the true delites pleasures They care for their belly which perisheth forsake and forget their soules and doe destroy them when they do forsake the true pasture which quickeneth euerlastingly c. But when it is saide that wisedome hath sent her daughters there is giuen vs to vnderstand that none ought to intrude himselfe to beare the word Rom. 20. 15 except he be sent Secondly that if wee bee sent it is a certaine thing that wee are of the number of the daughters maidens and seruantes of wisedome Thirdly if wee bee sent wee doe bid men vnto this table and cannot holde our peace contrarily if wee thrust in ourselues or that we are sent by men wee cal not but turne aside from this mariage as our Lorde doeth reproche the Mat. 23. 13. Scribes and Pharisees or else wee holde our peace with the Nicodemites which in tyme of persecution are dombe and in this sort we doe not ascend vp into the highest places of the citie but do seeke the holes and dennes Then can it not be saide of vs Howe beautiful vpon the mountaines are the feete of him that declareth Esay 52. 7. and publisheth peace c. Thus doing wee are ashamed of Christ and of his woorde and therefore hee will bee ashamed of vs Luke 9. 26. also 4 Who so is simple c. It is not the custome to goe vnto the mariage but when wee are called If a man enter without calling hee is in danger to bee thrust out againe with shame Therefore they which haue any honestie or shame wil not presume to enter in except they knowe
doeth admonishe vs Cast of the olde man which is corrupt through the deceiuable Ephe. 4. 22. 29. lustes Again Let no corrupt communication proceede out of your mouthes but that which is good to the vse of edifying that it may minister grace vnto the hearers But now put ye away euen al these things wrath anger maliciousnes cursed and filthy speaking out of your mouthes Likewise though that Solomon calleth him foole which slaundereth yet it is not to say that the Pastours and ministers of the Collo 3. 8. woorde ought to abstaine from blaming and reproouing of vices and of them that are hardened therein otherwise they shoulde deserue to bee called fooles Noe the embassadour of righteousnes by the building of the arke condemned the worlde Moyses the seruant and Prophet of the Lorde did reprooue the people of Israel for their disobedience The Prophets haue reprooued in diuers sortes Wee may see howe our Lorde Iesus hath shewed himselfe sharpe in chiding and rebuking the Scribes and Pharisees Saint Paule also and Saint Peter and Saint Iames and Saint Iude do reproue and openly blame them which resist the truth and lead a dissolute and slaunderous life And our Lord commandeth the vncorrigible to be put ouer vnto the Church the which cannot be without rebuking them of their vices wherein they are obstinate and indurate it shoulde be very rashly done of vs if for the saying of Solomon we should cal al these same and other which folow them fooles wee shoulde depraue the scripture the which calleth them fooles which through hatred do rebuke their neighbours and not them which by their reprehensions threates and accusations doe labour to reduce the strayed sheepe 19 In many wordes there cannot want iniquitie but he that refraineth his lippes is wise They that haue a tongue at large to speake readily delight much to speake and take pleasure also in their eloquence they mocke at them which are slowe and dul of speache esteeming them of no witte and whiles they prate at pleasure they woulde bee counted wittie and learned and doe thinke themselues cunning folke And by howe much as a man is more vaine in his woordes by so much the more doeth hee desire to bee accounted of them which heare him albeeit hee knowe that his wordes bring no profit nor edification And also the common people is easie to haue them in estimation which flowe in eloquence and doe thinke al wel saide that such people say but such tongue men doe faile and those which heare them are deceiued Solomon doth signifie the same when he saith Where much c. And forasmuch as al vices are to bee fled wee must take heede that wee vse our tongues soberly in priuate communication and to giue ourselues to iest and to babble at pleasure And therein to cōsume much time vnprofitably as doe ydle and curious folkes and chiefly maydes and wiues Beeing ydle they learne to goe from 1. Tim. 5. 13. house to house The keepers of Tauerns which spende the goods of God in gluttonie and drunkennes and the common players are stuft with many woordes not only vaine and vnfruiteful but hurtful and iniurious and also ful of horrible blasphemies Marchants handicraftes men and almost as many as haue entercourse or any thing to breake vnto their neighbours or lawiers and suters wil not briefly tel and plainly declare the trueth of the matter but to blind dasel mens eyes they wil haue trickes and knackes in their budget worthy to be mocked at and to astonishe the eares of men they wil flowe in superfluous and vngodly wordes with lying periurie slaundering with cursing and giuing themselues vnto the Deuil euen to the renouncing and forsaking of God and as they themselues doe so doe they teache their children and housholde folkes to doe the like Wee haue experience then in diuers wayes and more then were needful that there is vice offence in many wordes And if for to auoide to be guiltie of this vice wee must bee fober and discreete in our common housholde talke when wee commen and conferre togither of things which concerne touche this present life by a more stronger reason wee must bee well aduised to place our wordes and to talke no vncomely thing when wee treate of matters concerning GOD and which concerne the honour and glorie of GOD and the saluation of our soules as when wee take in hande to teache the people when wee make our prayers vnto GOD when wee giue him thankes and sing praises vnto him then must wee take heede to vse many woordes otherwise wee shoulde commit a vice for the which wee shoulde not goe vnpunished and that for good cause when by such vice GOD is greatly dishonored and wee and our neighbours both in danger of loosing our soules Wherefore wee ought to vnderstand that it is necessarie to flye abhorre the custome of the greatest parte of the worlde the which is replenished with false teachers deceiuers idolaters with superstitious with dreamers and hypocrites the which abounde in woordes the one sorte in hurtful talke and the other in vnprofitable vaine and superfluous talke Our Lorde doeth shewe vs wel that wee must not beleeue nor folowe them Take heede and beware of the leauen of the Pharisees and Saducees Their doctrine is very hurtful Wo therefore bee vnto you Scribes and Pharisees hypocrites because yee shutte vp Math. 19. 6. Mat. 23. 13. 24. 4. 11. the kingdome of heauen before men Take heede that no man deceiue you Againe And many false Prophetes shal arise and shall deceiue many Nowe I beseeche you brethren marke them diligently which cause diuision and offences contrary to the doctrine Rom. 16. 17. Mat. 6. 5. which yee haue learned And when thou prayest bee not as the hypocrites for they loue to stande and pray in the Synagogues and in the corners of the streetes because they woulde bee seene of men Al such kinde of people ought to bee eschued and fled except wee wil declare ourselues to be blinde and beastes as they are without vnderstanding Let them alone they be the blinde leaders of the Mat. 15. 14. blinde c. Nowe the ende of the commandement is loue Solomon doeth also partly signifie it when hee attributeth wisedome and vnderstanding vnto him which taketh heede of talking saying but he that refrayneth his lips is wise Wee must therefore to eschue vice and to shewe ourselues wise be sober in talke and that we vtter not al things that come into our thought Yet notwithstanding wee must not spare our tongues when neede is but must vnfolde them for the glorie and honour of GOD and for the profit and edification of our neighbours Wee see in the holy scriptures that the seruantes of GOD haue abounded with woordes in their sermons praises and praiers and thankes giuing and no faulte nor vice hath beene in them For as wise men they knewe to refraine their lippes
the Lorde hee wil be grieued at them as he wel sheweth when he doeth threaten them Thy Princes are vnfaithful and companions of theeues c. Beholde howe they are exalted and enriched Let the Ministers of the word which are Heraldes Postes and Messengers of the great King and Ruler of al the world for to carie the message of saluation and to proclaime the ordinances of their Lorde and Maister bee careful and diligent euen as the Gospel that they beare is compared to a course as also the life of al Christians and by a stronger reason their liues because they ought to proceede and go before their flock Let them Esai 56. 10 Act. 20. 28 not be like vnto sluggishe beastes vnto lying Doctours which are slowebellies which through sweete wordes and faire speeches for to serue their bellies and not God neither his Christe doe deceiue the heartes of the simple And let them not be of the number of thē of whome Esai speaketh Al their watchmen are blinde guides they knowe nothing c But let them folowe the counsel that S. Paule giueth Let euerie one of them learne to be diligent and to folowe Rom. 12. 11 the doctrine of Saint Paul to wit that they bee not slouthful to doe seruice c. 27 The feare of the Lorde encreaseth the dayes but the yeeres of the wicked shal be diminished To the ende that we should vnderstand howe our dayes shal bee encreased to liue long as there is none of vs but doeth desire the same forasmuch as the feare of the Lorde is the way thereunto we must not straye from it but must fixe the same in our heartes and make the same familiar and an housholde seruant not in fearing the Lorde as a cruel tyrant or seuere and sharpe iudge For after this sort we should haue the feare of punishment and torment and not the feare of the Lorde And as they which so feare the Lorde haue not the feare of the Lorde so also haue they neither wisedome nor vnderstanding For the feare of the Lotde is the beginning of wisedome Againe the beginning of wisedome is the feare of the Lord. Pro. 1. 7. 9. 10. And thus wisedome is not without feare nor feare without wisedome If we wil not be founde naked we must take diligent heede vnto the commandements of God And forasmuche as the Lorde promiseth in the lawe length of dayes vnto them which shal keepe his commandements it foloweth that it is not without cause that Solomon attributeth encrease of dayes vnto wisedome And hereby we may vnderstand that the feare of the Lord and wisedome are so Pro. 2. 1. Pro. 3. 16 knit together that the one is not without the other so that they which are wise are not without the feare of the Lord and they that feare him are not without wisdō It is thē the feare of the Lord that increaseth the daies of the wise making thē to liue lōg in this world so lōg as is expedient necessary for their spiritual eternal helth Contrarily the foolish which want the feare of the Lorde and therefore slippe and fal away to al rebellion and disobedience and so become wicked shal not continewe long but their yeeres shal be cut shorte albeit that in the respect of the outwarde sight they liue long but this length is nothing before God For a thousand yeeres in thy sight are but as yesterday that is past Moreouer the yeres of Psal 90. 4. Pro. 2. 21. 22 3. 20. the vngodly ought not to be counted long because that afterwards they shal go into eternal death 28 The patient abyding of the righteous shal be gladnesse but the hope of the wicked shal perish Although that after our vicious and corrupted nature wee be so blind ignorant that wee knowe not howe to reioyce nor what true godlines is yet are wee so affectioned after such a sort that we desire to reioyce with gladnes that wee might neuer want wee think that there is nothing better I haue knowen nothing better of al these things then to reioyce to do wel in this life Again there Ecele 3. 12 22. 5. 17 11. 9. is nothing better for a man but to reioice himselfe in his woorkes And it is a faire thing to eate and drinke for a man to reioyce of his labour c. And be merie in thy youth let thy heart bee glad Now as we are ignorāt euē so of ourselues do we neuer attein vnto this gladnesse though we doe much desire it But Solomon willing that we should obteine our desires doeth teache vs howe wee shal atteine thereunto when he sayeth the patient abiding of the righteous is ioye He attributeth ioy vnto righteousnes the which consisteth in this that being assured of the goodnes loue of God towardes vs we should delight to giue him obedience according to his lawe by louing him with al our hearts and our neighbours as ourselues If we bee such though wee haue many troubles griefes and sorowes for that which wee see to happen in the worlde and chiefly because of our sinnes and also for the offences and slaunders of our neighbours for it is that which ought to greeue vs more then al other thinges yet if of a free wil and perfect heart we aspire vnto righteousnes we shal not be depriued of ioy The seruants of 2. Cor. 6. 9. God doe prooue and may say with Saint Paule as vnknowne and yet knowne as sorowing and yet alway reioysing as dying and behold we liue as chastened and yet not killed as sorowing and yet alway reioysing as poore and yet make many rich as hauing nothing and yet possessing al thinges Forasmuche as they knowe and are assured that God loueth them they delight and reioyce in Psal 5. 12. 32. 1. his Worde knowing that God is true in his promises and holie in al his workes lawes and commandements and let al them that put their trust in thee reioyce they shal euer be giuing of thankes because thou defendest them they that loue thy name shal be ioyful in thee Reioyce in the Lorde O ye righteous for it becommeth wel the iust to be thankful But albeit the righteous do reioyce because they are assured God loueth them as Solomon doeth shewe when he is not contented to say that the righteous doe reioyce but hee doeth attribute their gladnesse vnto their hope For he sayeth The patient abiding of the righteous is ioye as if he saide that which reioyceth the righteous is the hope they haue in the Lorde who wil not deceiue them of that which they looke for of him and thus their ioy shal abide for euer seeing they shal haue full and perpetuall possession of that whereof they reioyce and looke for with gladnes Likewise what miseries soeuer they suffer in this worlde yet haue they good occasion and matter to reioyce as our Lord doth shew them making
speaketh and that a good man from the good treasure of his heart bringeth foorth good thinges Nowe that this fruit is good it ought to be knowne enough to vs by that which hath bene saide of the excellencie dignitie and goodnesse of wisedome But the meanes to produce this Rom. 12. 7. Ephe. 4. 29. 5. 3. fruit is to folow the coūsel of the Apostle which saith He that hath an office let him waite on his office or hee that teacheth on teaching c. Let no corrupt communication proceede out of your mouthes but that which is good to the vse of edifying that it may minister grace vnto the hearers But fornication and al vncleannes or couetousnes let it not be once named amongst you as it becommeth Saintes Let euerie man as hee hath receiued the gift minister the same one to another as good disposers of the manifolde grace of God This same fruite is required of all and there is none 1. Pet. 4. 10 that can truely boast to bee a Christian except he bring it forth But chiefly the Ministers of the worde ought to bee careful and diligent to bring foorth this fruite I haue chosen you and ordeined you that yee shoulde goe and bring foorth fruite They are the husbandmen Ioh. 15. 16. Mat. 21. 41. and labourers vnto whome the Lorde hath let out his Vineyarde By this wee may knowe that the righteous are not great in number seeing there are but verie fewe that do giue themselues to speake wisely but almost euerie mouth doeth vtter vanitie and foolishnesse vncleannesse and wickednesse as is tried And forasmuche as the good tree doeth bring foorth his fruit in due season and wisedome is alwayes in season it is alwayes profitable yea euen necessarie it foloweth that the righteous doeth not cease to bring foorth wisedome by wholesome doctrine by good admonitions by holie corrections and iust threates according to that which is saide The mouth of the righteous wil talke of wisdome This same is chiefly fulfilled by the preaching of the Gospel which Psal 37. 3◠for to declare wel the Lord hath promised a mouth wisdō vnto his Apostles Saint Paul doth declare it when he sayeth This grace was giuen mee c. And when hee sayeth that hee preacheth Luk. 21. 15 Ephe. 3. 8. Collo 1. 28. the Gospel admonishing euerie man and teaching euerie man in all wisedome that wee may present euerie man perfect in Christ Iesus against the mouth of the righteous hee setteth the tongue of the frowarde that is a frowarde tongue which speaketh nothing but vanitie filthines and wickednes lying fraude cursing slandering false swearing flatterie wanton songes and other idle wordes All these thinges are euil fruites the which ought not to proceede from the mouth of the faithfull neither can they vtter suche And because the tongue of the frowarde bringeth foorth suche fruites Solomon doeth place it in order and also doeth compare it vnto euil trees when hee sayeth that it shal bee rooted out Wherein hee signifieth that after the frowarde haue misused their tongues at pleasure by blaspheming of God and slandering of their neighbours in diuers sortes that at the last they shal be confounded and shal be compelled to holde their peace For they shewe there is no faithfulnesse in their mouthes their inwarde partes are verie wickednesse With our tongues will wee preuaile wee are they that ought to speake who is Lord ouer vs Psal 5. 10 12. 4. 73. 9. For they stretche foorth their mouth vnto the heauen and theyr tongue goeth through the worlde But it shall happen to them at the last as the Psalmist prayeth against them Rewarde them according to their deeds and according to the wickednes of their owne Psal 28. 4. inuentions The Lorde shal roote out al deceitful lippes and the tongue that Psal 12. 3. speaketh proude thinges But it is not without cause that Solomon is not cōtented only to say The tongue of the froward in the singular number but doeth attribute also vnto the tongue many wickednesses This is to shewe briefly that the tongue of man is stopped and infected with a great abundance of wickednesses and that it is impossible or at the least verie harde to remedie the same as more at large Saint Iames doeth declare saying Beholde wee put bittes into the Horses mouthes that they should obey vs and Iam. 3. 3. wee turne about al their bodie c. 32 The lippes of the righteous wil speake things pleasaunt but the mouth of the wicked speaketh frowarde things The righteous man for to vtter wisedome wel taketh heede of the speaking with his lippes any thing that shoulde displease God or which ought to bee yrkesome or troublesome vnto his neighbours but hee guideth his lippes wisely speaking according as hee knoweth to bee the pleasure and wil of God and therwith hee laboureth to please al men with his worde so muche as is possible without offending of GOD and without giuing of offence to his neighbours This is that which Solomon meaneth when hee sayeth The lippes of the righteous wil speake of acceptable thinges Whereupon foloweth that the lippes of the righteous are occupied in pronouncing the worde of God the which hee woulde haue continually in the mouth of man These words I command thee this day shal be in thy heart lay vp then these words in your hearts Seeing that God so straightly Deut. 6. 6. 11. 18. and expresly commaundeth this same it foloweth that if wee occupie ourselues in speaking so that then our tongues wil speake any thing that is pleasaunt vnto him Nowe that which pleaseth the Creator and Lorde of all the worlde ought well also to please his creatures that are his subiectes who for to please him ought to loue that which they know wil please him cōsidering also the excellencie and profit of this word the sweetnes thereof The wordes of the Lorde are pure wordes The lawe of the Lorde is an vndefiled lawe conuerting the soule O howe sweete are thy Psal 12. 7. 19. 8. 119. 103. wordes vnto my throte yea sweeter then honie vnto my mouth The wicked which despise and reiect the worde haue no cleane mouthes but filthie infected and altogether disordered giuen vp to euil speaking and to cast vp out of their throte al filthinesse and stinking sauour This is it which Solomon meaneth when hee sayeth but the mouth of the wicked doth speake frowarde thinges They are a viperous generation and therefore they can not speake well seeing they themselues are euil for out of the abundance of the heart the mouth speaketh Men vse not to gather grapes of thornes nor Figges of thistles Wherefore we knowe that it is not without cause that Solomon hath saide that the tongue of the frowarde shal be rooted out For sith that the wicked by the euil fruites of their mouth doe labour to poyson and to destroy their neighbours
so farre of that the worde which leadeth them vnto this sorowfulnes doeth hurt them that rather it is healthful for them For though I made you sorowful by mine Epistle yet doe I not repent me c. ◠Cor. 7. 8. because ye sorowed vnto repentance If then we receiue the word in feare it shal not hurt vs but greatly profite vs not for one time onely but for euer And sith that the children of the world do reioyce at a temporal profite by a stronger reason the worde of the Lorde ought to giue occasion vnto the faithful for to reioyce when the same bringeth them vnto eternal life that euery one of vs may say with Dauid I haue delighted in thy lawe Also Thy testimonies haue bene my delight c. It commeth not from ourselues that we Psal 114. 14 24. haue this delight and therefore the Psalmist prayeth Lorde teache me the way of thy statutes Although then that the couetous doe Psal 119. 33. often walke with a stiffe necke and that they seeme to be ioyful yet haue they a crooked heart and haue no true reioycing Euen so if we wil be deliuered from heauines and obteine ioye wee must receiue the lawe which doeth aduertise vs of our sinne for to repent therefore and we must cleaue fast vnto the promises and stay ourselues thereupon for to assure vs of the remission of our sinnes and of eternal life 26 The righteous is more excellent then his neighbour but the way of the wicked wil deceiue them Whilest we are in this world albeit that God doeth giue vs this grace that we conforme not ourselues vnto the world neither are of the worlde yet must we dwel with them which are of the world and think them our neighbours euen though we know that they are nothing worth Solomon doeth somewhat signifie it when he saith The righteous is more excellent then his neighbour But when he speaketh thus his chiefe in tent is not to make vs to vnderstande the same but to turne vs away from the prosperitie of the wicked For Solomon doth set himself against the common opinion of men which iudge them excellent that haue their scope and course in abundance Psal 37. 1 of riches and great credite and that take their ease and pleasures in this life For by this that they doe their businesse wel and bring their purposes and enterprises to passe the worlde esteemeth them excellent personages Contrarily Solomon doeth heere pronounce that albeit the righteous seemeth to bee a man of nothing woful and vnprofitable yet that he is excellent by this that whatsoeuer doth happen to him he goeth not out of the right way He setteth the excellencie of the righteous in his patience and constancie as he doeth shewe it when he saith consequently But the way of the wicked wil deceiue them Heere the way of the wicked is taken for that which they are and doeth happen vnto them for not knowing themselues and seeing their prosperitie credite and power they make themselues beleeue that al things are lawful for them and therefore they liue in al dissolution They forsake the way of saluation and take the broad way which leadeth to destruction Mat. 7. 13. And that we shoulde not goe astray wee are warned for to enter by the straight gate If then wee wil finde excellencie let vs not staye ourselues with the great number nor with them that are most esteemed after the worlde but let vs conuert with the small number and most contemned Nowe the righteous in this point is saide to be excellent for the giftes and graces of God by the which he is ledde and gouerned so wel that he erreth not but keepeth the right way of saluation and eternal life That we must so vnderstand it Solomon doeth shewe it vs when against excellent he setteth the way that leadeth to errour For because that the wicked are voide of al gifts as they deserue they can not wel guide themselues whatsoeuer they haue or that happeneth them but al thinges are a stumbling blocke vnto them an hinderance ouerthrow and destruction as Solomon doeth giue it wel to vnderstande when he saieth that the way of the wicked maketh them erre And it hath alwayes bin that this hath befal them The wicked are strangers frō the wombe euen from the bellie haue they erred and speake lies And albeit Psal 58. 3. that the wicked deserue to walke in errour yet it is not to say that the iust can deserue to bee excellent for as it hath bene alreadie saide hee is esteemed excellent not for any thing he hath of himselfe for al giftes come from the pure liberalitie of God Solomon Ioh. 3. 27. 15. 4. 5. 1. Cor. 4. 7. Iam. 1. 17. also doeth signifie it when hee doeth not attribute to man that hee is excellent True it is that man in his first creation was made excellent when hee was created and formed vnto the image and likenesse of God but hee lost his excellencie by transgressing of God his commaundement and by the inuentions that followed thereupon I considered in mine heart the state of the children of men that God had purged them yet to see too they are in themselues as beastes God made man right but they sought many inue Eccle. 3. 18 7. 30. ntions Also as is saide Solomon doeth not attribute vnto man that hee is excellent but to the righteous hee saieth not Man is excellent but the righteous is more excellent c. In this sort he attributeth excellencie vnto man inasmuch as hee is iust the which hee is not in himselfe but in Iesus Christ Let vs note besides this that Solomon doeth not pretend to attribute vnto the wicked any excellencie though hee say more excellent but hee speaketh also for to repugne and gainsay the opinion of the worlde which reiecteth disdaineth and persecuteth the righteous as Saint Paule doeth describe it in his person Truely I thinke that God hath set foorth vs the last Apostles as men appointed to death 1. Cor. 1. 30. 2. Cor. 3. 21. for wee are made a gazing stocke vnto the worlde and to the Angels to men And contrarily the world hath the wicked in wonderment reuerencing and honouring them And this is as much as if hee did say If I graunt vnto you that they which yee esteeme haue some excellencie yet I woulde haue you to vnderstande that it is as nothing in comparison of the excellencie of the iust whom 1. Cor. 4. 9. yee abhorre And thus a man might well say that Solomon speaketh as it were by Concession Moreouer let vs note that the faithful and iust that are counted before God of great excellencie are heere admonished not to communicate in any wise with the filthines 2. Cor. 6. 14. of the wicked as also Saint Paul doeth exhort them 27 The deceitful man rosteth not that he tooke in hunting but the riches of the
make vs to tremble and quake before God as men do before a sharp seuere cruel iudge but hee speaketh of suche a feare as doeth leade vs to honour God and to giue him willing obedience Hee doeth wel giue it to vnderstande when against feare hee setteth contempt saying But hee that is lewde in his wayes despiseth him After what sort soeuer wee take this worde his wayes either for the wayes of God that is to say for the kind of liuing and gouernment in this world that god teacheth vs by his worde or for the wayes of man that is to say for the conuersation that man ought to follow there shal be no inconuenience at al and the sense shal be al one For seeing that man is the creature of God hee ought not to haue other wayes then those which God teacheth him and commandeth him but ought to walk straight in them without turning from them either to the one side or to the other otherwise man doeth not feare God nor honour him but doeth despise him as Solomon doeth pronounce and heerein hee doth threaten al hypocrites and dissemblers al idolaters and superstitious al those which worke iniquitie shewing them that they can looke for nothing but destruction and damnation seeing they despise the authour of life and saluation Furthermore let vs note that if wee wil turne this sentence backwarde and say who so feareth the Lord walketh in his righteousnesse but hee that doeth despise him is lewd in his wayes the later sense shal not repugne the former but we shal heere learne as the trueth is that it is the feare of the Lorde which maketh men to walke in righteousnesse and contrarily that it is contempt of God which turneth mē aside and maketh them lewde in their waies 3 In the mouth of the foolish is the rod of pride but the lips of the wise preserue them It seemeth vnto the wicked which haue authoritie and power or thinke to haue maintenance and bee supported that it is lawfull for them to speake what they list and indeede they vse their tongues at theyr pleasure as a theefe doeth his sworde and muche worse for they sharpen not their tongues onely against men by wicked wordes by commandementes importable by false witnesse bearing lying flatteringes and slaunderings and backbitings but also against God in forsaking him and giuing themselues vnto the Diuel in cursing swearing and forswearing blaspheming and taking his name in iest and in aswel mingling it with the vanities and filthinesse as with humane and diuelishe doctrines with vnshameful and wanton songes in such wise that a man may blame them Thou giuest thy mouth to euil and with thy tongue thou forgest Psal 50. 19. 7. 9. 11. deceite euen so also wee may complaine that they haue lifted vpp their mouthes to heauen This is to haue the rod of pride in their mouth when they doe thus vse it against God and against their neighbours as they thinke without hurt and danger it is lawful Psal 10. 11. 94. 7 for them to raile For they say God will neuer see it neither wil the God of Iacob regard it And as touching men because they open their mouth against the innocent and weake they boldly say With our tongues we wil preuaile and our lippes are our owne Psal 12. 4 who is Lorde ouer vs But wee may say vnto them yee that are without vnderstanding heare and you fooles when will yee bee taught Therefore albeit that they thinke to remaine vnpunished yet shal they not escape nor auoide rhe hand of the Lorde for it is saide These thinges hast thou doone and I helde my tongue therefore thou thoughtest that I was like thee but I will reproue thee and set them in order before thee Againe Surely thou hast Psalm 50. 21 Psal 73. 18. Psal 94. 21. set them in slippery places and castest them downe into desolation Again They gather them together against the soule of the righteous and condemne the innocent blood Solomon doeth heere after a sorte threaten them with this destruction when hee doeth attribute pride vnto them for that which is highly esteemed before mē Luke 16. 15. 1. 51. is abhominable before God And the virgin Mary saith Hee hath scattered the proude in the imagination of their heartes God resisteth the proude and giueth grace vnto the humble Hee signifieth also their destruction when against the rodde of pride hee setteth the preseruation and conseruation of the wise saying But the lippes of the wyse preserue them The preseruation whereof hee speaketh is not worldly nor temporal it is neither corporal nor carnal for there are no people in the worlde counted more folishe proude and arrogant in wordes then the wise therefore are they hated and persecuted and put to death They speake trueth which the worlde cannot beare the which also the heathen haue knowne and saide That trueth getteth hatred But we must stay ourselues vppon the worde of the Lorde If the worlde hate you yee knowe that it hated mee before you Againe they shal excommunicate Iohn 15. 1◠16. 2 you yea the time shal come that whosoeuer killeth you wil thynke that hee doeth God seruice This is not the conseruation or temporal preseruation that is heere spoken of nor wherevpon wee must bee staied but Solomon speaketh chiefly of the spiritual and eternal preseruation as also the destruction of the foolishe which doe proudly speake is eternal True it is that as sometimes God sendeth temporal punishmentes too the wicked and is visibly reuenged of him euen so according as hee seeth expedient hee sheweth and declareth himselfe the preseruer of the wise Noe and other haue prooued it true And forasmuche as wee desire to bee preserued wee must cast from vs the rodde of pride and take the lippes which are opened with humilitie and modestie with trueth and temperancie The which wee cannot doe of ourselues And therefore let vs pray Open my lippes O Lorde and my mouth shal shewe foorth thy prayse Againe Set Psal 51. 17. 141. 3 a watche O Lorde before my mouth and keepe the doore of my lippes Thus doing wee shall not bee comprehended among them of whome the Scripture complaineth For there is no constancie in their mouth within they are very corruption their throte Psal 5. 9. 57. 4. 64. 2. 3. is an open sepulchre and they flatter with their tongue My soule is among Lions I lie among the children of men that are set on fire whose teeth are speares and arrowes and the tongue a sharpe sworde Hide mee from the conspiracie of the wicked and from the rage of the workers of iniquitie which haue whet their tongue like a sword and shot foorth their arrowes euē bitter words c Psal 140. 3. They haue sharpened their tongues like a Serpent Adders poyson is vnder their lippes Such kinde of people fal into destruction as in the places before alledged
foolish doeth not so We are so couetous of honour and glorie that it grieueth vs at the heart to be counted fooles though we bee naturally such and cannot of ourselues become other Contrarily we are very glad when wee thinke that wee are counted wise or that wee can make ourselues beleeue that we are so And to mainteine vs in such reputation wee apply ourselues to doe goodlie things outwardly and which seeme to bee of great profit before the people either for ourselues or for our neighbours For seeing that men knowe not the thoughtes of man but as by the effectes which are shewed outwardly therefore we cannot bee counted wise of our neighbours except that we set ourselues to do or speake some things the which they may esteeme to proceede of wisedom after the sight of man iudgement of the flesh But commonly both we and they are deceiued in our estimation and iudgement as we may now know if we throughly consider what we were in thoughtes words and works when we were in that horrible darkenesse of ignorance vnder the tyranny of the Pope We thought then there was no wisedome in the world but there The holie Ghost doth teach vs by Solomon to iudge otherwise to witte that they which imparte knowledge so largely as they can and delight to make their neighbours partakers with them thereof that it may fructifie are wise when hee sayth The lips of the wise c. We cannot therefore boast ourselues to be wise because we are not so except wee bee liberal of our knowledge and doe gladly imparte it according to the state whereunto God hath called vs and are not enuious nor sory to see our neighbours to profit with vs of our industrie paine and labour and that they get by our meanes some knowledge or any arte for to knowe howe to spende their tyme in the seruice of God and of their neighbours that they may not bee vnprofitable But GOD must allowe our arte and occupation for there is no knowledge but that which God teacheth vs by his worde and that he alloweth therby Except he become our teacher and that he himselfe open the lippes of the wise for to spread abroade knowledge the worlde must needs bee filled with ignorance For the Lorde giueth wisedome Pro. 2. 6. out of his mouth commeth knowledge and vnderstanding Euen so although Solomon doth attribute the seede or spreading abroade of knowledge vnto the lippes yet is it not to say that knowledge cannot be imparted by no other meanes but by the lippes True it is that the worde of God out of which we learne al knowledge is taught by the lippes and that there is no knowledge but onely that which God teacheth and that the chiefe and most necessarie parte of knowledge is communicated by the lippes of the Pastours and ministers of the Churche but as they alone are not wise euen so also they teache not themselues alone al knowledge They which leade an holie and honest life occupying themselues faythfully in their estate vocation for to helpe their neighbours at their need do sowe knowledge though they should speake neuer a word with their mouthes Their manners and fashion of dooing their studies and exercises do speake and teache and so they shead and spread abroade knowledge according to the measure of the wisedome that God giueth them by his worde after the which wee must order all and must thereby guyde al things And to do the same the wise must speake and it is for this cause why Solomon sayth that the lippes of the wise shal spread abrode knowledge Heeretofore hee hath well shewed vs that knowledge may be opened communicated otherwise then by the lippes Euery wise man wil worke by knowledge Pro. 13. 16. but the mouth the tongue and the lippes are the principal organes and instrumentes for to set it foorth when they are moued of the hart therunto which is the seale of knowledge wisedom vnderstanding Solomon doth signifie it whē he doth not simply say The lippes shal spread abroade but he saith The lippes of the wise shall spread abrode He doth signifie it againe when against the lippes of the wise he setteth the hart of fooles saying But the hart of the foolish doth not so And it is asmuch as if he did say forasmuch as the wise haue receiued and doe receiue knowledge into their harts minds they do spread the same abrode by their lippes But fooles do despise knowledge and instruction and therfore their hart which is voide of knowledge cannot leade the lips to spread abrode that knowledge which they haue not but they must declare and babble out follie whereof they be ful For to teache the which follie we need to spende much labour there about wee do but to much learne it for it is natural vnto al men It is not so with knowledge for the wise must labour much to teache it as Solomon doeth signifie heere when hee compareth it vnto seede For as the ploweman doth not sowe his good seede without paine and care and yet after his trauell it doeth not al prosper euen so although the wise be very careful to spread abrode knowledge yet doeth it not prosper Matt. 13. 3. as it ought to do experience teacheth it and our Lord doth giue it wel to vnderstande Let vs then vnderstande that Solomon comparing knowledge vnto seede doeth after a sorte accuse men of ingratitude because they despise the liberalitie of the Lorde which doth not spare to hide knowledge from them The foolish doe not nowe take heede thereof but heereafter they shal feele that they are not accused in vaine 8 The Sacrifice of the wicked is abhomination to the Lorde but the praier of the righteous is acceptable vnto him Men haue at al times holden a certaine manner whereby they haue made profession that they had some kinde of religion and that they woulde serue and honour God And this hath not onely beene obserued of the good but also of the wicked But God neuer accepted the seruice of the wicked as hee shewed vnto Caine and as Gen. 4. 3. 5. wee may gather of the Scripture when from the death of righteous Abel it speaketh not that any did serue God vntil that it saith That Seth had a sonne c. This is not to say that men tyl then did offer Gen. 4. 26. no sacrifices nor oblations as a seruice vnto GOD but that they were so corrupted that God did not accept their seruice and the multitude of the wicked caused that no man coulde easily discerne whether there were any Churche of God or no tyl Enoch was borne Euen so then wee may wel knowe that God allowed not the sacrifices of the wicked as also hee hath shewed in the time of Exo. 32. 7. Num. 16. 21 Psal 40. 7. Moses and hath likewise declared by his Prophetes Wee haue nowe Solomon which doeth pronounce it plainely when hee saith The
ouer reioysing though that God doeth smite vs and sende vs sicknesse but that with ioy wee shoulde vse the meanes ordeined of God for the recouering of helth strength and force that we may not bee vnprofitable as dry bones but may bee fit and apt to serue God and our neighbours in the vocation whereto wee are called And so hee teacheth vs howe wee muste vse the thinges that God giueth vs for this body that wee make them not vnprofitable and vnfruitful and hee sheweth vs that wee must not despise our bodies for God also hath not disdained them when hee created al thinges for them and that he would administer vnto them al things necessary for them as our Lorde Iesus Christe doeth teache vs when hee saith vnto vs That wee shoulde aske of our heauenly father that hee would giue vs this day our daily bread Also he hath created both the Phisition and Phisike reteining neuerthelesse to himselfe the healing Therefore in vsing ioyfully the helpe of Phisitions Eccl. 38. 2. Chro. 16. 1â— and of medicines let vs not put our trust therin but in God not doing as Asa did Nowe albeit that in this sentence wee may learne that which hath beene saide yet wee must vnderstande that Solomon pretendeth by corporal thinges to bring vs vnto spiritual And therefore that our bones may not dry away least wee perishe without remedie let vs take heede that when wee are sicke yea dead by our sins that wee bee not greeued that the chiefe Phisition Iesus Christe shoulde come vnto vs and exhort vs vnto repentance wherevnto Luke 15. â— let vs bee giuen with ioy as also there is ioy in it c 23 A wicked man taketh a gift out of the bosome to wrest the waies of iudgement There are many which perswade themselues to beleeue that they doe no euil in taking giftes prouided that they haue not exacted nor required them and that no man seeth any thing for it is the custome of wicked iudges which woulde be in estimation more to feare men then God or to labour to set God wholy in contempt and forgetfulnesse and haue their respect vnto men But what wisedome soeuer they challenge yet are they wicked as they shoulde wel vnderstande when God forbiddeth iudges expresly too take giftes and that hee calleth them which receiue giftes theeues and murtherers Solomon also doth giue them it to vnderstande when he saith A wicked man taketh a gift c. He discouereth and openeth the wickednesse of such iudges first of al when hee saith that they take it out of the bosome for hee sheweth that in taking the gift secretly they doe against their conscience and that they haue more reuerence to men then to God or that they bee of the number of those of whome the Psalmist complaineth Secondly when hee saith To wrest the waies of iudgement For he sheweth that hee violently pulleth the right from him to whome it belongeth as hee knoweth wel but his couetousnesse doeth compel him to counteruaile Psal 94. 3. the gift to him which hath giuen it him as Solomon hath shewed heeretofore saying that wheresoeuer the gift is giuen it prospereth And thus Solomon doeth shewe vs that the iudges which receiue giftes neither can nor wil administer iustice and therefore they rightly deserue to bee called wicked Let iudges and magistrates vnderstand that they are heere admonished that if they wil rightly administer iustice they must wholy absteine from taking of giftes Also they ought to shunne flatteries and worldly honours and to haue no respect of persons for by these thinges they wrest iudgement aswel as by the receite of giftes but the holy Scripture doeth more often make mention of giftes because that giftes are of greater power so that they which loue them wil be ready for to betray their fathers and mothers 24 Wisedome is in the face of him that hath vnderstanding but the eies of a foole are in the corners of the worlde There are many men which thinke that they cannot be wise except they visite and see farre countries and except they can vnderstande diuers languages and except they giue their eies to beholde and their mindes to consider the fashions and manners of diuers peoples and nations and except they had prooued many thinges but the true wisedome requireth no man to trot hither nor runne thither for to bee talked with but shee doeth offer herselfe vnto those which giue their mindes and vnderstanding vnto Pro. 2. 1. the woorde of the Lorde for to beleeue it and obey it Such men so attentiue and learned in the worde which is our only wisedoâ—e and prudence neuer want wisedome as Solomon doeth shewe it saying Wisedome is in the face or in the presence of the wise but hee that wandereth hither and thither for to make himselfe wise is destitute of wisedome and prudence for hee is a foole as Solomon doeth pronounce saying But the eyes of a foole c. NotwithstaÌ„ding wee wil not condemne the Queene of Saba of foolishnesse for the voyage that she made vnto Ierusalem For then there was wisedome but in Iewrie where the woorde of God and his seruant 1. Kings 10 were and that tyme there was no suche wisedome in al the worlde as was the same of Solomon Our Lorde Iesus Christ also 1. Kin. 11. 12. Mat. 12. 42. hath allowed the voyage of the same Queene Wee wil not condemne the Apostles of our Lorde which wandered vp and downe through the worlde for it was done at the commandement of Iesus Christ and was not taken in hande for to learne wisedome for before that they departed from Ierusalem they were filled with the holy Ghost which is the spirite of wisedome but they went Acts. 2. 4. Esay 11. 2. to winne wise men vnto our Lorde by the preaching of the same wisedome wherewith they were indewed Wee wil not also condemne those of follie which wanting this wisedom in their countrie seeke out the places where God hath planted his pure worde which is the true wisedome 25 A foolishe sonne is a griefe vnto his father and a heauinesse vnto her that bare him When Solomon hath alreadie so often reprooued the foolishe sonne and praised the wise childe and not contented therewith Pro. 10. 1. 13. 1. 15. 5. 2â— doeth still rebuke the foolishe childe hee sheweth wel that it is very needful that fathers and mothers and all superiours and gouernours shoulde bee very wise that they may teache wisedome vnto their children vnto their subiectes to those which they haue in charge and gouernement Hee sheweth also that it is a very detestable thing both before God and men which haue any good feeling that A foolish sonne which by contempt of holy and honest modest and humble conuersation doeth vexe and torment his parents to whome hee oweth al honour and reuerence al obedience and submission al pleasure and seruice Hee sheweth further by so many reprehensions that the
the Lorde There is none but hee feeleth himselfe greatly offended if one seeke to make false his worke wee ought not therefore to maruel if God abhorre them that sell by false waight and measure Pro. 16. 11. or which haue one weight to buy by another to sell by This falshood diuersitie is marked or noted when Solomon doubleth the words saying Two maner of weights two maner of measures which is to say the great to buye by and the litle to sel by And they that haue a double measure of corne the great to buy by and the litle to sel by are al abhominable before God Although we had but a natural light which taught vs to doe to our neighbours as wee would they should doe vnto vs yet wee ought to be iust in weight and measure And by farre more reason when God commandeth it 11 The childs also shal be knowne by his conuersation whether his workes be pure and right Many thinke that one ought to let children doe according to their owne phansie not vexing them nor constreining them at al to keepe themselues vpright and vse honest dealings good maners nor to accustome their wittes to practise things pure right to exercise their tongues and handes therein and others members as neede and oportunitie require At leastwise there are many fathers and mothers there are many Superiours and Gouernours which haue no care to holde youth vnder in feare and refourme their insolencie and dissolution Whereof it commeth that when children are more in age they are of wilde and wandering wittes of peruerse and corrupted willes and affections and applie not their members but to vanitie and follie to shame and filthines to works wicked and abhominable And when they are come to perfect mans age according to the time of life they neither can nor wil finde in their heartes to change but if they could they would by their willes waxe far woorse as one may see by experience when they prouoke young folkes to giue themselues to pastime with al insolencie and loosenes of life and that they desire also to be young againe to accomplishe the desires of the fleshe in their concupiscences But because wee ought to couet that our children shoulde become honest men and reioyce to see them in good company whereby wee may iudge and hope that in time to come they wil gouerne themselues honestly in al purenesse and vprightnesse it is not meete that wee be of this foolishe opinion or that wee folowe this negligence But that wee be heedful and diligent to guide and keepe youth which is cōmitted to our charge bringing thē vp in the feare knowledge of the Lorde to the ende that as muche as in vs lyeth wee teache our children and seruants good and honest maners and that we accustome them in the same insomuche that wee seeke to bring to passe that they giue themselues thertoo and take pleasure therein and applye al their whole studies thervppon if wee can gaine thus muche of our young folkes wee haue good hope that in tyme to come they wil walke vprightly and giue themselues to cleane and pure woorkes Solomon affirmeth and pronounceth it saying The childe also shal be knowne c. Let vs not thinke that he speaketh according to the maner and opinion of wise worldlinges who iudge of children in the time to come according as they see them enclined of themselues without the worde of the Lorde For such an inclination be it neuer so faire is but filth vanitie hypocrisie and wickednesse But hee wil that by the worde of God wee gouerne young age and that wee vse them to honest and religious conuersation It is verie necessarie to doe so for this worde is the rule of al ages Dauid sheweth it wel And Saint Paule praiseth Timothie Deut. 4. 9. 10. 6. 6. 7. 11. 18. 19. Psal 34. 12. 2. Tim. 3. 15. in that euen from his youth hee hath had knowledge in holie letters 12 The Lorde hath made both these twoo to wit the eare to heare and the eye to see The worlde is giuen to speake foule and filthie iniurious and yl wordes in diuers sortes To doe also detestable hurtful vilainous and infamous woorkes And although the conscience of many yea of al almost reprooue them yea make them to tremble wil they nil they neuertheles they striue to persuade themselues that God heareth not their speeches nor seeth not their doings But if a workeman which hath made a worke doe know the same in al partes and wotteth wel to what vse his worke is most proper By a farre more reason it is meete we doe this honour to our Lord Psal 59. 7. 64. 6. God and Creator to acknowledge and confesse that there is neither wordes nor woorkes in the worlde which hee heareth not or seeth not bee they neuer so hid and secret Solomon sheweth it wel when he saith The Lorde hath made both these twoo c Hee nameth but two for briefnesse sake But that which hee let vs vnderstande that there is no parte or member of man which hee hath not made and which hee hath not himselfe placed vppon the body as seemed him Iob. 10. 8. Psa 139. 5. 1. Cor. 12. 18 good Then if it bee so as of force wee must beleeue it is so it followeth that there is neither breath nor motion in any part of mans body but God seeth it and vnderstandeth it And therefore it is by good right that the Psalmist complaineth of the wicked which vse violence and perswade themselues that God neither heareth nor seeth any thing Also because they play so with God hee pronounceth them accursed by his Prophete Esay Let vs learne therefore Psa 94. 6. 7. Esa 29. 15. heere to apply al our senses to heare say and doe that which God hath ordeined by his woorde without despysing or mockery at all knowing that hee which hath made vs is alwaies present with vs. And if wee abuse our members which ought to bee the temples of the holy Ghost let vs knowe that God wil cal vs to accompt thereof Psa 139. which wee shal not absolutely performe and therfore hee wil destroy vs yea without any difficultie ad Dauid signifieth wel when Psa 59. 9. he saith But thou Lorde wilt haue them in derision and wilt laugh al the heathen to scorne Wee merite and deserue well then to bee derided despysed and reiected of our God if wee abuse our members For it is an infallible argument that the inwarde parte is infected and corrupted when the outwarde hath his mouings And thus wee are wholy and intyrelie infected and filthy and by consequent abhominable before our God whose handywoorkes wee abuse wickedly Let vs learne moreouer that if there bee any likelyhood of goodnesse in our members not to forget ourselues nor to bee puft vpp with pryde to despyse them which seeme not too bee so prompt and ready as
all shine with them and men haue them in admiration for suche sightes do dimme the eyes of the poore which are simple would gladly bee of power to appeare like vnto them So also they seeke to hoarde vp in their treasuries great sommes of gold and money And when they are so enriched they please themselues greatly as being possessours of the most precious thinges of the worlde And indeede there is no worldly thing more precious than golde and pearle Also the holie Scripture to applye it selfe to our rudenesse beeing willing to shew vs the excellencie of the worde of God and howe wee ought greatly to esteeme it compareth it to gold siluer and precious stones It is onely because of our rudenesse that such Ps 12. 7. 18. 31. Mat. 13. 44. Psa 19. 10. a comparison is made For the woorde of God surmounteth infinitely and incomprehensibly al riches of the worlde And therefore if wee esteeme and praise worldly thinges that are precious it behooueth vs farre more to be affectioned to the worde and say with a pure and cleane heart The iudgementes of the Lorde are more to bee desired than golde and more sweete than honie c. The doctrine of thy mouth is better vnto mee then a thousande 11. 119. 72. 127. Pro. 3. 13. peeces of golde or siluer I haue loued thy commandementes more then gold or Iewels Solomon hath shewed vs heeretofore that wee ought to be so affectioned to this worde Hee sheweth it vs presently when he saith There is golde c. Wee ought to esteeme nothing more precious then the worde of trueth which is spoken vnto vs by the lippes of the Ministers of the Lorde That worde is the knowledge which maketh their lippes precious And if the worldly sort do take pleasure and delight their eyes when they see fayre Iewels of gold and precious stones by a farre more reason wee ought to bee attentiue to the lippes of knowledge to receiue it not as the seede which falleth by the high way or on rockie grounde or amongest thornes to receiue thereby some transitorie or temporal tast but as the good earth doeth which maketh the seede to flourishe so it behooueth vs to receiue this knowledge in heart pure and neate thereby to reioyce and feede our soules Not as they which feede onely their eyes when they beholde any fayre Iewel and afterwarde haue no fruition thereof But if wee receiue the word with a good hearte it wil remayne with vs for euer and wil neuer departe from vs for it is not like fraile and transitorie things but endureth and abideth for euer And therefore Saint Peter counselleth vs to loue one an other in Esai 40. 6. 7. 8. 1. Pet. 1. 23. heart purely being regenerate not of corruptible seede but incorruptible to wit the worde of God liuing and enduring for euer If wee desire to come to this let vs folowe the counsel that Solomon giueth vs. Get thee saieth hee from a foolishe man c. Pro. 14. 7. Thus doing we shal not onely haue pleasure to heare the lippes of knowledge but also our heartes shal be so replenished with science that of the abundance there of our lippes shal be opened and speake to the praise of God and the edification of our neighbours after the counsel of Saint Paul Ephe. 5. ver 19. 20. 19 Take his garment that is suretie for a stranger and take a pledge of him for the vnknowne sake The Lorde God in his lawe permitteth that one take a pledge of him to whome hee hath lent any thing but hee wil that incontinent the pledge bee giuen againe to the poore and that rather one Mat. 5. 42. Luk. 6. 30. 35. endure some losse then to bee vnkinde and cruel towarde the indigent and needie folowing that which Iesus Christ hath taught vs. Solomon folowing the lawe wil that wee take heede of loosing our goods which we lende and for the suretie thereof to take a pledge for hee sayeth Take his garment c. And therefore he speaketh not of taking a pledge betweene brother and brother that is to say of him that is of the same nation and religion with him that lendeth and taketh pledge as there is expresse mention made therof in the law for it saith not when thou lendest to whosoeuer but to thy neighbour to wit hee that is a Iewe by nation and religion as thy selfe but hee speaketh of people which knowe not one another nor knowe not the faculties and neede the one of the other as may bee seene by that where hee saieth A stranger but for exposition he saieth also The vnknowne For this cause hee maketh no mention of restoring the gage againe straight way Neuertheles let vs not thinke that hee wil permit more or greater rigour then God doeth in his lawe For as it hath beene touched The lawe speaketh of them which are of the same nation and religion and which knowe one another and howe eche thing standeth amongst one another And Solomon speaketh of the vnknowne and willeth that one bee careful to take good assurance for one knoweth not whether they be men of a good conscience and conuersation or prodigal and excessiue in expences as dicers gluttons drunkardes and whoremaisters In whose handes it is not good to trust ones goods but if hee doe to take a sure pledge for safegarde for goods are committed to vs not to let them goe at randon but to dispende reasonably and helpe our neighbours therewith which are poore and indigent Meane while let vs esteeme none as strangers but those which are of a dissolute life For Iesus Christ hath vnited vs Ioh. 10. 16. Ephe. 2. 14. all 17 A man thinketh the bread sweet that is gotten with deceite but afterwardes his mouth shal be filled with grauel Wee ought to knowe by that which is commanded vs in the lawe and by the great number of aduertisementes which are made vs in diuers places of the Scripture that God loueth trueth iustice innocencie loyaltie and humanitie and wil that wee folow these vertues where contrariwise hee hateth lying iniquitie false dealing deceite and crueltie and al wicked traffickes deceites and disguisements which hee wil in no case that wee vse Then if wee were the seruantes of God fearing him as wee ought if we woulde frankly obeye our heauenly Father as good children wee shoulde thinke his commaundementes good and take great pleasure to folowe and keepe them being verie loath and sorie to faile in any one pointe of them But wee are of so corrupt and wicked a nature that wee wil not hearken to our God and Father but thinke that too sharpe and rigorous which hee commaundeth It seemeth vs that hee is too seuere and rigorous and that wee shoulde neuer haue good daye if wee shoulde yeelde ourselues subiecte to his wil. For this cause turning backe and wholy reuolting from him reiecting his yoke wee giue ourselues to the deuil and wil
vs and condemne vs as one may see in the holy scriptures wherefore we shal doe no iniurie to the diuine prouidence when wee shal search diligently the scriptures and shal carefully heare the worde which is faithfully expounded vnto vs and that by this meanes they shal learne a good wisedome to the ende to gouerne ourselues warily that we be not surprised with dangers on the soden but that wee may shunne the damage which may happen to vs that as to sottes foolishe and yl aduised wee make no account to keepe ourselues and to drawe backe from the danger which presenteth it selfe to assaile vs and intrappe vs. Solomon praiseth such wisedome when he saith A wise man seeth c. Here he speaketh not of carnal worldly wise men for they cannot hide themselues so wel but they wil be surprised but hee speaketh of them of whome it hath bene spoken off heretofore They that are suche by the worde of the Lord Iob. 5. 12. 13. Pro. 13. 16. 14. 8. 15. 16. doe foresee the euil which is to come to the wicked which set not their mindes vpon this worde They knowe also that men practise many euils to them which seeke to liue in holinesse innocencie righteousnes And so they see the euil hide themselues trusting in the shadow of the wings of the Lord saying Keepe me as the apple of thy eye hyde me in the shadow of thy wings And as Psal 17. 8. 9. 57. 2. they demande this same putting their trust in the goodnes mercy of God so they obtain it For although by persecutions other aduersities they dye fal away according to outward apparance yet notwithstanding they are surely hid vnder the defence protection safegard of the Lord. But they which haue not the foresight nor make no account to guide themselues according to the worde although for a certain season as for the space of this life they seeme to bee out of al danger yet neuerthelesse experience teacheth often that GOD spareth them not and when the plagues and dangers of this worlde wil not touche them yet they shall not shunne the tormentes that are eternal Solomon signifieth thus saying But the foolish goe on still and are punished By this woorde goe on or passe forwarde is shewed assurance and inconsideration or rather the ouer boldnesse and obstinacie which the ill aduised vse who make no account to learne by the worde to flie from the plague but tary they neuer so long yet they are punished but principally after this life where is no redemption The foolish therfore whereof Solomon speaketh be scorners and contemners of GOD and of his worde which onely giueth vnderstanding and foresight The foolishe are also those which the worlde reputeth for most hardy and valiant and those that think themselues so In number with such men one may put Pharao Saul Sennacherib Nabuchodonozer Iudas others which suffered themselues to be caried away by the malice of their heartes and are hardy to do say ill without sparing but when sometimes fearing men more then God they make shewe to withdraw themselues and abstaine from doing euil to the ende to shunne temporal tormentes But they cannot flee so long but at the last they wil be punished with euerlasting torments 4 The rewarde of humilitie and the feare of the Lorde are riches honour and life It is not enough to imploy ones selfe about something to bee recompensed for many meddle with matters wherein they haue no knowledge but to marre al and so they merite sooner to bee punished then to haue rewarde But in doing any thing one ought to knowe howe and by what meanes he should proceede not to loose his labour Many to get goods and honour and to make themselues as it were immortal thinke that there is no way so good as to make themselues of value by arrogancie and pride by boldenes temeritie and rashnesse without hauing regarde to the reuerence which wee owe al to God and to his worde but after hauing takeÌ„ great paines in this sort they find at last that not only they haue beaten the winde and profited nothing but also that they are â—uynated and come to decay Some feele it in this life and al the wicked shal feele it in death eternal for the sentence must needes bee true that Whosoeuer exalteth himselfe shal be brought low and contrariwise hee that humbleth himselfe shal be exalted as it hath beene Pro. 16. 18. 19. 18. 12 treated heretofore The humble therefore looseth not his labour but is wel rewarded as Solomon declareth it plainely when hee saith The reward of humilitie and feare of the Lord c. Wherby he sheweth that the waies to aduance ones selfe are humilitie and feare hee putteth not humilitie alone for many haue been humble that is to say vile abiect out castes and afflicted which haue not obtained this hyre but haue beene still miserable and finally haue perished for euer but hee ioyneth with humilitie The feare of the Lorde for if we be afraide indeede to offend God desiring to yeeld him obedience according to his worde although to the outwarde apparance wee be the most vile and abiect the most poore and miserable of al the worlde yet the Lorde can wel pay vs in opportunitie when he shal see good the hyre wherof mention is made seeing he cannot lye but his trueth is infallible Nowe hee hath promised to them that feare him that they shal lack no good thing and hee hath promised great riches to their ofspring Dauid praiseth the Lorde for the giftes that hee giueth to them which feare him and promiseth them that feare him to fulfil Psa 34. 9. 10 11. 25. 12. 13. 14. 31. 20. 21. 145. 18. 19. 20. their desires Solomon according with the foresaide scriptures saith that the humble which feare the Lorde shal haue riches honour life they shal haue riches for they shal haue suffisance and contentment They shal haue honour for the Lorde shal deliuer them from al rebukes and shal place them in honours from this time present if it bee needeful as Dauid Ioseph Moses and others But it shal be principally in eternal and heauenly honours They shal haue life for hee wil deliuer them the handes of those which persecute and oppresse them and shal make them liue yea in this world as hee hath made the aforesaide and as hee maketh presently the poore faithful flocke which hee hath rent out of the handes of their persecutors but the principal life shal be in that glorious immortalitie 5 Thornes and snares are in the way of the frowarde but who so keepeth his soule will flee farre from them Hee compareth the frowarde to the hunter which striueth to take and kil wilde beastes for as the hunter hath no pitie of the beastes neither spareth hee them but setteth snares in bushes and thornes wherethrough hee chaseth the beastes so to
commeth of the grace and mercy of God which changeth our nature and imputeth the righteousnesse of his Sonne Iesus Christ vnto vs euen so of ourselues wee shoulde fly as wicked but by the free promises he assureth and maketh vs bolde printing them in our heartes by his holy spirite And this is the cause for the which we see the poore faithful to bee so constant in bearing the persecutions with ioy and patience And as the Lyon according to the nature hee hath receiued of God knoweth wel how to vse his strength to assure himself and be bolde euen so the righteous trusting in the righteousnesse of Iesus Christ the which is imputed vnto them doe feare no power whither it bee earthly or hellish carnal or spiritual but say with Dauid The Lorde is my light and my saluation of whome shal I bee Psal 27. 1. 2 3 afraide c. And thus it is not in their owne power that the iust doe trust assure themselues are bold but in the power might of GOD in his grace and mercie For as of themselues they are bare and voide of righteousnesse as they knowe wel enough euen so also they knowe wel that they want al strength except that the almightie doeth vpholde them and worke in them both the wil and the deede Notwithstanding let vs vnderstand that albeit none of himselfe is iust but that of our own nature we are wicked vngodly yet doeth the holie scripture cal vs righteous when we referring giuing vnto the grace mercy of God by the meanes of the obedience that Iesus Christ hath rendred for vs and trusting that he is our righteousnesse our satisfaction redemption we mourn and lament our sins striuing to bring foorth fruites worthie of repentance in loue vnfained For the principal fruites that God requireth that we should bring forth towardes our neighbours is that whatsoeuer we would that men should do vnto vs we should doe vnto them the like And the scripture calleth those wicked which vtterly despise these things scorn thē delight in al kind of wickednes 2 For the transgression of the lande there are many Princes thereof but by a man of vnderstanding and knowledge a realme likewise endureth long If we diligently read the holie scriptures wee shal finde that the children of Israel in smal time haue had many Gouernours Iudges and Kings And if we ouerlooke the profane Chronicles we shal see that in al nations there hath beene often mutation and changing of gouernors Princes Kings The worldlings carnal do not think from whence these alterations come but doe chiefly attribute them vnto fortune yea when a King hath bene ouercome by his enemy we wil say That fortune was against him But the holie Ghost by the scripture doeth teach vs farre otherwise to wit that it is God who changeth Kinges and kingdomes as seemeth him good and albeit that hee doeth change them after his wil yet is it not without Dan. 2 4. good cause Sometimes he doth remoue take away Kings because they be wicked as he tooke away Soul others sometimes because the people was vnwoorthie to haue good Kings as hee tooke Iosias the King of Israel from the children of Israel in the 18. yeere of his reigne or there aboutes for he was verie angry against Iuda because of their iniquities And this is the cause that Solomon 2. King 23. setteth before vs when hee saieth For the transgressions of the lande there are many c. And because that oftentimes we see it happen that the people followe the maners of their King and of his gouernours wee ought to bee verie careful diligent to pray vnto God that it would please him not to giue vs a King in his wrath but that hee woulde place ouer vs suche rulers as are of a sounde and perfect conscience and that wil walke honestly and religiously iustly and vprightly before vs to the end that after their example we might liue holily and chastly vnder them separating ourselues from al iniquitie foolishnesse and wickednesse Thus doing the Lorde wil not sodeinly change our gouernours after he hath giuen vs good for to punish our iniquities but because that through vnderstanding and knowledge we haue bene turned from al offences dissolutenesse and insolencie from al maliciousnesse wrong dooing and crueltie the Lorde wil haue pitie vpon vs and hauing giuen vnto vs by his grace good Superiours and vpright Magistrates he wil continue his grace towardes vs in prolonging and making their kingdome and gouernment long to endure This is it that Solomon meaneth when hee sayeth And by a man of vnderstanding c. Albeit that Solomon speaketh in the singular number yet because of the Antithesis we must vnderstande that he speaketh of many men by whose wisdome and good counsel Kinges and Rulers are confirmed and stablished and are not sodeinly changed True it is notwithstanding that whatsoeuer commeth to passe by the vnderstanding knowledge of many may also be done by the wisedome and good counsel of one as the Ecclesiast declareth We may also say that a King Eccle. 9. 13. 14. 15. of vnderstanding and knowledge may long vpholde and mainteine himselfe in his estate and to let and stop his enemies from stealing his Empire and kingdome from him as it happened in the dayes of Dauid Solomon and Ezekias But howe soeuer we take this sentence yet haue Kings Princes Gouernors and Iudges of the earth their lessons therein by the which they are admonished to bee attentiue Deut. 17. 18 19. 20. Psal 2. 10. 11. 12. Psal 20. 21. and diligently to heare the lawe of God as it is appointed them and that they should not be ignorant but learned in the feare of the Lord as the holie Ghost doeth counsel them So doing they shal not perish in the wrath anger of God but he wil giue vnto them their desires raise them vnto glorie dignitie as the faithful doe craue and require the same as they affirme confesse it And as they should be thus ruled by the word of the Lord euen so also ought they to be diligent careful in nourishing and mainteining of their people And for to finish this wel they must be diligent to mainteine defende the good quiet to roote out the wicked seditious as Dauid doth teach them by the protestation hee maketh as S. Paul doth teach them The people also haue therein Psal 101. Rom. 13. Esai 3. 2. 3. Osee 13. 10. 11 their lesson to wit that they are admonished to liue holily innocently not to prouoke God to wrath by their iniquities least God giue them a King in his wrath as hee hath threatned before this time the children of Israel 3 A poore man if he oppresse the poore is like a raging raine that leaueth no foode It is a verie euil thing that is daily committed in the
¶ IMPRINTED AT London by Thomas Dawson dwelling at the three Cranes in the Vintree for George Byshop 1580. A Godly and learned Exposition vppon the Prouerbes of Solomon Written in French by Maister Michael Cope Minister of the woorde of God at Geneua And translated into English by M. O. Imprinted at London for George Bishop 1580. NON VI SED VIRTVTE CT ¶ TO THE RIGHT HOnorable Sir VVilliam Cecil Knight Baron of Burleygh Lorde high Treasurer of Englande Maister of the Queenes Maiesties Courtes of Wardes and Liueries Knight of the most noble order of the Garter and one of her Highnesse most honorable priuie Counsel continuance of health with prosperitie and increase of honour IT hath bin reported Right Honourable and my verie good Lorde and is founde true of al men that the Bee when she hath gathered her hony flieth immediatly to the hiue wher she leueth the same as in the place of sauegarde for her fruite and as a gaine of her labour whose paine as it is commended of al so also is it diligently folowed but of a few who whilest they come to the sweete flowers and wise sentences of the worde of God doe but basely reade and negligently consider the same whereas they shoulde drawe and sucke out yea and laye vp euen with the Bee to their best vse most pleasant hony And this they should doe not onely for themselues but also for other For huing to the profite of the Church of God they imparie their labours to the benefite there of yea besides the foode to their own soules other are comforted by them as amongst other Right honorable Maister Michael Cope Preacher of the word of God in Geneua deserued not the least praise who painfully trauelling in the Prouerbes of Solomon did not onely read them for his owne delight but also sucked out of euerie flower of the same Garden most sweete honie which beeing faithfully gathered and disposed in the Hiue he left as a fruite of his labour to al posteritie for al the godly to be partakers of Now for that it is not the gift of euery man to driue the Hiue wherin the Bee gathereth her honie although I knowe that many can amongest whome your honour may bee equal with the best yet because it was preached and then written in the Frenche tongue which most vnderstande not I thought it vnmeete that so sweete a nourishment should be with holden from my countrie men therfore haue bin bold vnder your honors protection to communicate it as wel as I coulde for their profite and commoditie which I am bolde the rather to dedicate to your honour because you loue those that liue to other because you are a Patron so haue shewed yourselfe of al honest labors who albeit you vnderstande the tongue yet are you glad to haue it made known vnto others These things cōsidered for that also I haue receiued benefit heretofore at your honours hands I thought it my bounden duetie to dedicate the translation of this Comentarie vpon the Prouerbes of the wise King Solomō to your honor assuring my selfe that your care wil be no lesse in the protecting of so good a woorke then there shal happen profite to the wise reader thereof for what woulde any man desire for the full accomplishement of knowledge belonging to all estates that is not handled in the Prouerbes Or what woulde he desire for his profit that is not cōteined in the Prouerbes for therin shal euerie man finde from the highest to the lowest his duetie prescribed most notably as for Kinges godlinesse iustice and mercy for Magistrates and Iudges wisedome and true dealing for rich men liberalitie to the poore againe that the poore be contented with his estate without murmuring to be short he teacheth the husbande fidelitie the wife obedience children reuerence seruants diligence finally he setteth downe a punishment for the proude a reward for the lowlie a dangerous estate for scorners and disdainers of the word of God the life of a lier altogether vnlawful the vsurer couetous and vnchast cleane condemned Contrariwise he exhorteth that the merciful liberal and wel doers be imitated and folowed al which and a thousande more then I am able to repeate as they are most notably set downe by the wise King Solomon so are they verie learnedly and most plainely declared by Maister Cope Wherefore Right honourable since that the maiestie of the matter is so great and the wisdom of the wise man so vnsearchable I trust your Lordship wil beare with my rudenesse and supporte mine endeuour in publishing and making manifest this simple translation to al men And although I am not a translator of suche rypenesse in iudgement and perfection in style as the matter requireth and as I my selfe coulde haue wished notwithstanding I hope I haue rendered it at the leaste sense for sense and where the Frenche and our tongue doe agree verbatim that out of the wordes one may gather the sense and out of the sense the reason and so obtaine the trueth most humblie beseeching your honour to take in good part this my rude labour bold enterprise the which if it shal please your honour of your accustomed clemencie to doe you shal not onely incourage me to greater thinges but also shew yourselfe a comfort to al the godly And thus beeing loth to offend your honour by tediousnes or to withhold you from your graue most waightie affayres I beseech the Almightie God by Iesus Christ our Sauiour long to preserue your honour in health wealth and godlinesse to the glorie of his name profit of his Church good of this our common weale countrie to your own euerlasting comforte in him Amen Your honours most humble to commaund Marcelline Outred ¶ An ample and large Index or Table comprising al the principal points of Doctrines and circumstances as wel Moral as Diuine conteined in this Booke very necessarie and beneficial for all estates euen from the highest to the lowest The number noteth the leafe A standeth for the first side and B for the second side of the leafe A. Abstinence THe Abstinence or fasting of the Papists detected 474. a. Admonition Against such as cannot abyde Admonition though it be needful 134. a The necessitie of Admonition and what benefit repentant sinners doe reape therby 139. a. b Aduauncement That we must not refuse promotion Advauncement if we be called therunto 545. b The behauiors of such as are raised to Advauncemet out of a vile base estate 619. b Adulterers The dealings of Adulterers set foorth by notable comparisons 618. b. 619 a Adulterers compared to souldiers that go to warre in danger of their liues 27. a Of Adulterers that cannot repent and in what hellish case they be 27. a That Adulterers offend not only against mē but against God and why 26. a In what reproche and infamie Adulterers shoulde be if things were ordered as they ought 98. b Adulterers and
whoremongers are threatened with eternal death 26. b Adulterie That there is danger in Adulterie and why 26. b. 27. a The horriblenesse of Adulterie set foorth in sundrie and seueral points 618. b Against Adulterie Adulterers 25. b. 26. a Who so is giuen to Adulterie wil not abstaine from single fornscation 26. b Adulterous Of the Adulterous woman and what is meant by her house 26. b That the Adulterous man adulterous woman are both vnfaithful why 26. a Affection Of walking after the affection of the fleshe 35. a. Affections How wee may come to the knowledge of mans secret Affections 434. a Of the diuersitie or contrarietie of Affectiōs and the effects of the same 234. b Howe our Affections are made holie good and iust c. 432. b. 433. a Our thoughtes and Affections are open to the knowledge of God 488. a Wherevpon the Affections of kings princes ought not to be set 288. a Who they be whose Affections can neuer be satisfied 544. a The danger that commeth by folowing our carnal Affections 70. b Of our Affections and how they must be ordered to Godward 32. b What kinde of Affections are compared to the rotting of the bones 282. b. 283. a Raging Affections compared vnto a madde man and why 91. a Affliction The meaning of these words Al the childrē of Affliction and who be such 626. a. b That Affliction and tribulation begetteth patience 304. a The wicked world to torment the godly addeth Affliction vppon Affliction this is proued by example 532. a Afflictions The Afflictions of the iust are the roddes of God and what effects they worke 136. a Comfortes against afflictions and troubles of the righteous 137. a The meanes that many seeke to shunne afflictions 441. b The end or cause why God doeth lay afflictions vpon vs. 145. a The Lorde doeth compasse the faithfull with great and many afflictions 150 b Of afflictions laide vpon the righteous most comfortable doctrine 198 b. 199. a b That in our afflictions wee must take courage and how 199 b The common vse of them that feare God is to haue afflictions 472. b Of the afflictions which doe followe sinners 247. a How such as are wise shoulde behaue themselues in afflictions 489. a Of the afflictions of the good and of their behauiour in the same 304. a Afflictions and tribulations commended vnto vs vnder the signification of an humble minde 335. b. 336. a What we ought to thinke of God for sending vs afflictions 544. b Gods children compared to gold and siluer in afflictions 544. b The wicked in afflictions compared to dry wood chaffe and hay 544. b That afflictions are trouble some euen to the elect and faithful 372. a. b That we must not be afraide of the greatnes and heauinesse of afflictions 373. a The afflictions of the faithful are an earnest of Gods good wil. 39. b What knowledge is required of vs in suffering afflictions 34. a Age. That age is a crowne of glorie and in what respects 343. a. b That there is none but desireth old age 343. a Of beasting in old age and looking for reuerence 343. b What we must doe if we wil be honorably crowned for our age 343. b Not age but righteousnesse maketh men honorable 343. b Ambassadour Howe in what maner a faithful ambassadour should be receiued 243. a Of a faithful ambassadour and that hee bringeth health and life 242. b. 243. a. b That there are but fewe which receiue the faithful ambassadour and why 243. b Ambition The ill successe of ambition and pride in such as were infected therewith 505. b Kings Princes and Magistrates led away with ambition 487. a Against ambition and what danger it bringeth 382. a The way to bring vs to rewarde is to roote out of our harts pride and ambition 506. a That ambition doth reigne in our hearts naturally 505. b Angels The angels are a parte of Wisedomes familie 116. a Christ is the head of the angels 116. a How and after what sorte we are fellowes with angels 116. b The angels which kept still their first estate c. are one parte of wisedomes house 116. a Anger Against anger 281. a The description of anger by her effects 214. a. b Against what sinnes the Lordes anger is kindied that heede must be had herein 455. b What is meant by the rodde of anger which Solomon ascribeth to the wicked 451. b God refraineth his anger when wee giue to the poore for his sake 436. a The meanes waies to pacifie the anger of kings and great men 509. b. 510. a Remedies against anger 267. b That anger is prouoked and stirred vp by auerthwart and grieuous words 290 a That anger is cruell wherevppon dependeth notable doctrine 534. b. 536. a The dangers which depēd vpon anger 306. b The danger which dependeth vppon the anger of a king 407. a Reasons why we should take heede how wee moue the Lord to anger 408. a Of the anger of a king against a lewde seruant 289. a The meanes that the wicked vse to appease Gods anger for their sinnes 327. a That the anger of man fulfilleth not Gods iustice 396. b The punishement of anger in such as were filled therewith 396. a That the foresight of a man maketh him defer his anger and how 388. b Commendations of him that is slow to anger c. 344 a. b The slow to anger preferred before him that is mightie and why 344. a. b Who they be that are slowe to anger 344. b Angrie In what respects it is needful to bee angrie 306. b. 307. a Why wee must not accompanie with an angrie wilful man c. 462. a. b Apostasie The daunger and damnablenesse of apostasie 524. b Apostasie cannot bee dispensed with al by repentance 525. a Eternal reprobation the first cause of apostasie 525. a Apparel Of gorgeous apparel and the wearing of the same 6. b Appetite The diuerse significations of this word appetite in scripture 517. a. b Of such a one as cannot refraine his appetite and whereunto he is compared 517. a Arrogancie Why pride and arrogancie which is bewraied by high lookes is called the lanterne of the wicked 430. b Euident signes and tokens of pride and arrogancie 430. a b Against the arrogancie of riche worldlinges 248. a. b Arrogant Who he is that is called arrogant and proude 442. a b Authoritie That men in authoritie must vse the rod and how 519. b The happie state of the people when the righteous are in authoritie 579. b That wee ought to take heede whome wee raise vp to the seate of authoritie 577. a. b 578. a That wee ought to hinder the wicked from comming to authoritie and why 566. a In what respects a man of authoritie is compared to the North South winds 514. a. b B. Backbiters That we must not be familiarly conuersant with Backbiters and why 420. a. b Against Backbiters which seeke their neighbours
his word 243. b Contempt Of Contempt and that wise men loue contemptes better then al worldly riches 43. a Of blindnesse proceeding from the Contempt of God 560. b Perdition the ende of the Contempt of Gods worde 591. b The proude Contempt of the wicked man described 364. a. b That Contempt commeth with the wicked in two sortes and howe 364. b Howe God wil punish such as haue his Gospel and word in Contempt 25. a The Contempt of scorners and fooles against God 15. b That we must not feare the Contempt of the world 272. a. b Of the Contempt of the poore and wherin the same consisteth 271. b That it is the Contempt of God which maketh men lewde in their wordes 255. a That God wil despise the wicked with a horrible and feareful Contempt 205. a Contentation Of Contentation 208. a b Of Contentation with foode clothing and other necessities 130. b That Contentation is more worth then al the excessiue abundance of the rich c. 249. b Exhortations to Contentation of life 556. b That Iesus Christ onely shoulde be our Contentation 45. a Of Contentation with quietues soundnesse of conscience 328. b. 329. a Of the Contentation of the poore with their litie c. 328. b. 329. a Against suche as stay not themselues vppon Contentation c. 328. b. 329. a. b Of the Contentation of the poore folowing his labour 250. b The Contentation of the righteous and wherin they shewe it 150. a Of Contentation and that there is no greater riches then the same 182. b Contention That strife Contention is the roote of mischiefe and howe 358. a What kinde of strife and Contention is to be mainteined 358. a. That Contention is onely mooued by pride 23. a. b The danger of stirring vp strife and Contention declared by comparison 355. b. 356. a That the Pope and his Clergie are full of pride and Contention 288. a Contentions Against Contentions being the fruites of euil thoughtes 51. a. That al Contentions are forbidden vs by the mouth of Iesus Christ 51. a That the lot causeth Contentions to cease and howe 375. b That suche as rayse vp Contentions among neighbours are one of the seuen thinges that God hateth 91. b. 92. a. Contentions That Contentions persons are the sonnes of the Deuil 92. a That al Contentions persons are the seede of Caine c. 237. b Conuersation Among the thinges that Solomon asketh of God he requireth holie Conuersation 610. b. 611. a. b What we must doe to haue a quiet and a modest Conuersation 623. a With what maner of men wee shoulde haue Conuersation 246. b What our Conuersation ought to bee thereby to obtaine wisedome 246. a Correction The necessitie of Correction and a promise annexed thereunto 591. a The time of Correction or chastisemēt of children when it is 395. b Howe children shoulde behaue themselues in time of Correction 395. b Against such as wil not haue children haue Correction with rods 395. b. 396. a That he which taketh Correction vpon him ought to doe it by the word of God 319. b Of the Correction of the Lord and howe we shoulde receiue the same 38. b. 39. a. b A reason why we must not refuse the Correction of the Lord. 39. a Whence it is that we regarde not Correction 75. a Of Correction and who can not away with it 12. a. 13. a b That the foolishe refuse Correction and chastisement 13. a That the flesh abhorreth correction as a childe doeth the rodde 320. b Of the continuance of Correction to be layde vpon children 469. b The danger ensuing the neglect of Correction in time conuenient 250. b That Correction is requisite and needeful in diuers degrees 250. b. 251. a. b Excellent doctrine for fathers c. touching Correction 250. b. 251. a b Sundrie sortes of Correction apperteining to sundrie estates 471. b That the rodde and Correction giue wisdome and howe 589. b Two sortes of Correction for children one by wordes the other by the rodde 469. b. 470. a What it is to regard Correction 244. a The necessitie of Correction for children and what mischiefes folow the omitting therof 135. a Of the Correction of life and the meaning of the same 319. b. 320. a Of Popishe Correction and from whence it commeth 320. a Wherein Correction consisteth 200. b The necessitie of Correction by the rodde for children 456. a The good and yll which commeth by vsing and not vsing of Correction to children 470. a To take Correction is a remedie against follie 397. a The meaning of Solomon in these wordes Take Correction 397. a Corrections That the Corrections of God are diuers as wel outward as inward 39. b. 40. a What kinde of Corrections wee ought not to receiue 294. b That the Corrections of the Lord are witnesses of his loue 39. a Couenant Why the Couenant of God with the faythful is called a Secret 52. b Of the Couenant of God with the faythfull and what it is 52. b Couetous Against the Couetous 334. b Couetous persons called theeues robbers and murtherers in scripture 239. a The incessant and restlesse care of the Couetous for riches 20. a In what sense and meaning wisdome would haue her children like vnto the Couetous 20. b The Couetous reprooued 316. a The Couetous saide to haue an euil eye and why 466. b Against a Couetous and distrusting rich man a most necessarie doctrine 76. b. 77. a Why God casteth Couetous men out of his kingdome 131. a. b The Couetous man hath no inheritaunce in heauen 131. a Against Couetous men and that they are alwayes needie 190. b. 191. b 192. a That the Couetous haue no true reioycing though they seeme neuer so ioyful 224. b Against such as are Couetous poore and cotous rich 142. b Against the Couetous 194. b. 195. a Couetousnesse That our nature doeth leade vs vnto Couetousnesse and why 334. b Couetousnesse iustly condemned 128. b The great benefite that commeth by flying from Couetousnesse 573. a Of the fruits of Couetousnesse and how hateful a thing it is 570. a Against the Couetousnes of the Iudges of the earth 351. b That such whose heartes are set on Couetousnesse lacke sweete and quiet sleepe 47. b That we must flie Couetousnesse and why 9. b. 10. a Couetousnesse an abhominable vice 130. b Eternal life promised vnto such as hate and abhorre Couetousnesse 316 b Remedies to make vs abhorre Couetousnesse 191. b. 192. a That Couetousnesse loadeth the heart of man with heauinesse 224. a Against Couetousnesse 196. a Counsel The secrete Counsel of our neighbour compared to perfume 537. b. 538. a Of such as despise Counsel and what foloweth thereupon 310. b That without Counsel thoughtes come to naught and howe 310. b That God abaseth himselfe to make vs partakers of his diuine Counsel and howe 311. a Vnto what Counsel Solomon admonisheth vs to giue eare 397. a That the foolish wil in no wise
taste of Gods Counsel 13. a Notable doctrine of the Counsel in the heart of man 410. a. b The meaning of these words Confirme thy thoughtes by Counsel 419. a Against such as take Counsel at themselues and seeke not counsel at Gods woorde 398. a In what sense the Counsel of the Lorde is to be taken 398. a Of the firmenesse and stedfastnesse of Gods Counsel 398. a The miserie of people when their gouernors are destitute of good Counsel 179. a Of Counsel and what counsel it is that is required in Kinges and Princes 179. a We must be diligent folowers of good Counsel if we wil auoide falling 179. b Of Counsel which maketh men erre and of Counsel that tendeth to life 213. b That there is no Counsel against the Lorde and why 445 a The necessitie of good Counsel and wisdome in Kinges Magistrates c. 107. a That the people must folowe the good Counsel of their Superiours or els they shal fal 179. a. b Counsels That the Counsels of God are commaundements and the necessitie of obeying them 13. b Reasons why the Counselles of the wicked are called deceitful 203. b. 204. a Counsellers What rule wee must keepe in choosing ouâ— Counsellers 310. b That in the multitude of Counsellers there is stedfastnesse and how 311. a That the Counsellers of peace are oftentimes tormented c. 220 a That it is God which prouideth men of Counsellers that can giue good counsell 179. b That wee ought al and euerie of vs to bee Counsellers one to another 219. b. 220. a Of the Counsellers of peace and who haue that name 219. b Crie That the Preachers of the worde must not be greeued to Crie though they profit nothing thereby 104. a. b To Crie of duetie is required in the Ministers of the word 104. a To Crie for ioye and for sorowe when they are to be vsed 104. a Crovvne Of the Crovvne of the wise what is meant by the same 275. b That a vertuous woman is the Crovvne of her husband 202. b. 203. a Of the Crovvne which commeth by posteritie and issue of blood 349. b. 350. a That the scripture hath a Crovvne and vseth to giue a Crowne 269. a That the Crovvne of knowledge bringeth the Crovvne of life 269. a Crueltie A sharpe sentence against suche as vse violence wrong and Crueltie 273. b Of Crueltie against our neighbour and how many wayes it is committed 271. b 272. a That Crueltie doeth al the hurt that may bee to ones neighbour 272. Of Crueltie exercised in euerie estate 8. a Who are to bee reputed and comprehended in the number of such as exercise Crueltie 9. a. The Crueltie of the great men of the earth in former time 616. a. b Wherunto the Crueltie of great men is compared 616. b The Crueltie of the Pope and his shauelings 208. a By what things Crueltie is knowne and discerned 530. b Curiositie Curiositie and vaine pompe forbidden 556. a. b Curse The meaning of these woordes A Curse shal bee imputed vnto him that praiseth his friend c. 540. a. b What children they bee that are soonest readie to Cursse father and mother 614. b Excellent doctrine vpon these words There is a generation that doeth Curse their father c. 613. b. 614. a. b That we must not Curse suche as accuse and belie vs is shewed by examples 613. A Curse against those that are wise in their owne conceit 565. b A Curse against suche as are not contente with their owne patrimonie c. 463. a That wee must not giue occasion to any bodie to Curse and why 518. b Whereto the Curse that commeth causelesse is compared 518. a. b Of the Lordes Curse and that it destroyeth whatsoeuer commeth against it 53. a Howe and in what sorte the Curse of the Lorde is in the house of the wicked 53. a A Curse denounced against him which iustifieth the wicked 496. a Curssednesse That in whoredome is nothing but Curssednesse 77. b That there is nothing but Curssednesse in tiches c. 41. a That the wise man needeth not feare to fal into Curssednesse and why 41. a That the Papists seeke for nothing but Curssednesse and why 41. a Curssing That the Curssing of the poore oppressed is heard of God 192. a. b That the Curssing of the poore shal take effect against the couetous although it be not iust 192. a That God is offended with Curssing 192. a. Of Curssing and whether it be lawful to curse suche as enhaunce the price of corne 191. b. 192. a Custome That in al estates Custome is made a lawe and howe 263. a D. Dayes That all Dayes are the good creatures of God and therefore can not be euil 304. b Of good Dayes and euil Dayes and why they are so called 304. b That there is no euil in the Dayes but in the people which liue in the Dayes 304. b Darkenesse That by darkenesse is meantyl lucke miserie c. 421. a In what sense darkenesse is taken in the holie scripture 236. b Dealing That God is a louer of simple and plain dealing 418. a That which is desireable in a man is his vpright dealing 398. a. b In what respectes vpright dealing must be vsed 398. b That in elections of Magistrates and Officers wee must keepe vpright dealing 398. b In election of Ministers vpright dealing must be vsed 398. b By what thing iudgement may bee giuen of a mans vpright dealing 398. b Death Solomons woordes impugned Deliuer them that are drawne to Death 486. b Two sortes of people which thinke themselues to be in the way of life but tende vnto Death 144. b What we must doe if we desire life and abhorre Death 143 a They that hate wisedome doe loue Death and why 115. a He that vouchsafeth not to seeke wisedome dorth seeke Death 115. a Death commeth by desert but life by promise 114. b That it is not temporal Death which hee seeketh that doeth euil and why 186. a The cause why they which worke euil doe seeke Death c. 186. b That the wicked though they bee neuer so mightie cannot exempt themselues from Death 187. a. b Of the way leading to Death 227. a. b What we must doe if wee wil liue without Death 227. b. That temporall life is not without Death 227. b Al worldly wise men condemned to Death eternal and why 237. b Of Death temporal and death eternal 186. a Of the Death of the faithful and what it is 437. b That it is not in our power to deliuer ourselues from Death and why 241. a The Death of Christ our reconciliation with God 408. a The cause why God giueth sentence of Death against al flesh 282. a Of the hope of the righteous euen in Death 285. a Howe that they which feare God auoide the snares of Death 279 b What we must doe if we wil auoide Death 263. b That al of vs of ourselues incline and tend to
Of the ende of the doctrine of God what it is 458. b. 459. a The benefite which commeth by giuing ourselues to true doctrine 457. a Why the Gospel is called a sound and wholesome doctrine 282. b That wee must bee carefull to heare the doctrine of the Lord. 563. a. b That doctrine hath beene in all times yea before the lawe was written 563. b The commendation of wholesome doctrine and the benefite thereof 591. b The meaning of Solomon saying That the wise addeth doctrine to his lippes 338. b. 339. a Of the behauiour of the people towards the doctrine of God and what it shoulde bee 55. a That the Pope and his maintainers labour to make vs decline from the doctrine of the trueth 71. a What insueth vppon vs after wee are turned away from the doctrine of the trueth 71. a Of doctrine and what doctrine is vnprofitable and hurtful 54. b In what doctrine we should desire to bee instructed 54. b That the doctrine of our heauenly father is his lawe 54. b. 55. a Drunkardes Drunkardes drinke out their memorie sense and vnderstanding 406. b Whoremongers and drunkardes aptly compared together 101. b The harme that drunkardes do to themselues and to others 522. b To keepe companie with drunkardes forbidden and why 473. b Drunkardes destroy themselues and howe 510. b A heauie sentence against drunkardes 406. b The damnable state of drunkardes declared by comparison 480 b The senselesnes of drunkards signified by their owne speeches 480. b The manner and custome of drunkardes at their bibbing benches 479 a Drunkardes abuse wine and strong drinke c. 406. a Of certaine miseries and inconueniences due to drunkardes 478. b. 479 a A shameful reproche to drunkardes 406. a Drunkennesse Whoredome with the mischiefes that insue and folowe drunkennesse 480 a In what daunger their soules are which giue themselues to drunkennesse 479. b. 480. a What filthie vices hang at the taile of drunkennesse 477. a. E. Eare. What is meant by these woordes To hearken and giue â—are 348. b Of the eare that hearkeneth to the correction of life 319. b Earth The earth is not moued except it please God to shake it 619. a The earth taken in scripture for the inhabitants of the same 619. a. b What foure thinges they bee for the which the earth is moued 619. b Ease Of ease and howe it stayeth the foolishe 17. a. b Eies The sundrie significations of this woorde Eies in holy scripture 319. a Why the scripture a scribeth eies vnto God he being a spirit 292. a That the eies of the Lorde are in all places 292. a That the bodyly eies are not capable of the woorde which is spirituall 65. b. 66. a That by the eies are meant knowledge and vnderstanding 66. a That the eies of the bodie see nothing in the heart 66. a Vpon what things it is not laweful for magistrates to turne and set their eies 70. a. What temptation commeth by setting our eies to marke the prosperous estate of the wicked 69. b. 70. a The meaning of Solomon by these wordes let thyne eies beholde the right c. 69. a. b By what kinde of lifting vp our eies wee forget God and so fall into sinne 69. a. What is meant by the eies when Solomon saith let them not depart from thine eies 65. b. 66. a The danger of gasing and wanton setting of our eies vppon the beautie of women 69. b What is meant by this That the eies of a foole are in euery corner 361. a What is meant by this that all the wayes of man are before the eies of the Lorde 80. a. b Elect. The elect and faythfull are a parte of wisedoms house 116. a Though men bee elect yet are they earthly and carnal 116. b Enimies Three reasons to restraine vs from reioycing in the fal of our enimies 491. b. 492. a The meaning of these words That we must giue bread and water to our enimies â— 513. b Of carnal and spiritual enimies 369. a The wordes of Solomon impugned Bee not glad at thine enimies fal 491. b That wee must bee pitiful and charitable to our enimies and why 491. a The reward of him which reioiceth at his enimies fal 492. a Two kindes of reward that commeth by doing wel to our enimies 514. a That our sinnes make vs enimies to God 491. a Enuie The meaning of these words But who shall stand before enuie 535. a The reason why such as are caried away with enuie are voide of the feare of God 472. a Enuie signifieth all sinister malicious and cruel affections 282. b Enuious Why the scripture calleth the enuious froward scorners 53. b That the enuious man shal goe into destruction 52. a A threatning to put the enuious and froward in feare 52. a That in this world the enuious and froward are blessed c. 53. a That the faithful ought not to bee enuious at the estimation of the wâ—cked 53. a Of the enuious man and that we must not be enuious 51. b Why Solomon calleth the enuious man froward 52. a Euil The meanes and wayes to liue without feare of euil 135. b Hee that seeketh euil shall soone finde euill this is proued by example 100. a That it is not lawful to wishe much lesse to worke euil to the wicked c. 435. a Not only from dooing of euil but from the apparance of euil wee are commanded to abstaine 100. b What kinde of euil the feare of the Lorde doth hate 105. b. 106. a What mischiefe the imaginers of euill doe 219. b That hee which followeth euil seeketh his owne death and how 186. a The meaning of Solomon saying that al the dayes of the afflicted are euil 303. b. 304 a Against such as imagine euil and who they be 272. b. 273. a. b That the wicked most commonly neuer coÌ„fesse that they doe euil 64. a That wee are first euil before wee bee good 292. b An euil deede often done to the wicked seemeth not euil 25. a What they be that hauing feare doe not abhorre euil 266. a Who they bee that reioice in dooing euil 24. b That wisedom in possession or possessed preserueth from al euil 57. b The true meaning of these woordes That God beholdeth euil 292. b. 293. a That there is no euil but that which is committed against the woorde of God 71. a That there is nothing but euill when wee turne on the right hande or on the left 71. b Of rewarding euil for good a threatening against such 354. b. 355. a That a wicked man diggeth vp euil howe 340. b. 341. a. b. Euils Pryde and arrogancie are euils cleane contrarie to the feare of God 106. a Of the deliuerance from al euils and when it shal be 18. b Exalt How the people and nations of the earth exalt themselues 286. b The rewarde of such as haue laboured to exalt themselues 286. b. 287. a That fayth and repentance are the thinges
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.
and why 374. a A notable lesson for iudges and magistrates touching the abasing of themselues 374. a. Iudgement Of the seate of iudgement what it signifieth and who must sit in it 412. a. b Notable doctrine vpon these woordes To change iudgement c. 626. a. b To walke in the path of iudgement iustice what it is 109. a That wee must bee armed ourselues doe what we can to arme others with iudgement and righteousnesse 109 a What is to bee done for the establishing of right iudgement and opinion 172. a Wee must take heede howe wee leane to the iudgement of our eyes and why 141. b. What kinde of people or persons are saide to be of a froward iudgement 105. b That the iudgement of the world is not to be trusted and why 189 b Against parcialitie in iudgement 208. a The dooing of iustice and iudgement better than sacrifice 429. a. b Wherein consisteth the right vnderstanding of iudgement 560. b. 561. a The meaning of these wordes Euery mans iudgement commeth of the Lorde 598. b. The meaning of these worde It is not good to knowe any mans face in iudgement 145. a. b Whome Solomon meaneth when he saith they vnderstande not iudgement 560. b. That the worlde is much voide of sounde iudgement and why 95. b Notable doctrine vppon these woordes A king by iudgement mainteineth the Countrie 581. b. 582. a. b The meaning of Solomon saying that they may keepe the wayes of right iudgement 23. a Against such as peruert iudgement 360 a. b. Iudgementes That iudgements in old time were holdeÌ„ in the gates c. 270. a The iudgements of God against the scorneful 404. b. 405. a That the faithfull ought to tremble at the iudgements of God and why 52. a That God eâ—ecuteth his iudgementes vppon the righteous for their trial 199. a Howe wee must examine the iudgementes of God 325. b. 326. a Iust The meaning of these wordes There shal bee an end for the iust c. and no ende of the euil man 493. a That the iust are soonest oppressed and of their feeblenesse 490. a Notable doctrine vpon these wordes The iust man instructeth the house of the wicked 434. b. 435. a The meaning of these woordes Hee that is first in his owne cause is iust 374. a. b Of the falling downe of the iust man before the wicked 516. a Why God suffereth the iust to sinne sometimes grieuously 490. b. 491. a The meaning of these wordes The iust man falleth seuen times c. 490. a. b. Iustice. Iustice peruerted and by what meanes 487. a What is the cause of reioycing in them that doe iustice 437. a Vnto whome the administration of iustice belongeth and what foloweth the neglect of the same 432. a. b Iustice taken for the obedience to Gods voice 287. a. b Wherein gouernours and magistrates obserue and breake iustice 436. b. 437. a That they which folow iustice are most commonly scorned 287. a. Iustification Of the iustification of the wicked and that it is against God 356. a. b Of iustification obtained by the remission of our sinnes 327. b. K. King When and at what time a king doeth truely reigne like a king and when lyke a tyrant 107. a Kings That kings and Rulers ought not to bee furious and cruel 333. a Of the duetie of kings notably descrybed 331. a What manner of men kings ought ought not to haue about them 333. a Of wrath in kings and when it is alowable and not alowable 333. a. b Lessons for kings set down by the holy Ghost 332. a. b Notable doctrine for kings c. touching their conuersation 625. a. b Certaine circumstances concerning kings worthie to be considered 625. b. 626. a It is not lawefull to rebell against kings though they bee wicked and why 107. b. The causes why God remoueth and taketh away kings often 558. a The great estimation of kings in the world 427. b. 428. a It is necessarie that kings serue god in truth 426. a That kings haue neede of wisedom and why 424. b That kings ought to bee mortall enimies to the wicked c. 424. b God giueth vnto kings his owne titles of honour 427. b God inclineth and turneth the heartes of kings diuers wayes whether hee will 428. b God hath power to pull downe the hautie hearts of kings 428. a That kings are not culpable when they doe euil seeing God inclineth their heartes thereunto c. 428. b What kings must doe if they woulde reigne long in peace 425. b The hearte of kings compared to riuers of water and how 428. a What kings iudges haue iudged the poore in truth 589. a A blessing pronounced to come to such kings as iudge the poore in truth 589. a The hearte of kings c. compared to the heauen in height and the earth in depth 504. a Of the generall care and wakefulnesse which ought to bee in kings 505. a. b. How and in what sorte kings shoulde behaue themselues towardes the wicked 333. a. b. and how towards the good 334. a What danger insueth if kings bee giuen to wine 626. a How and in what respects kings are forbiddeÌ„ to drinke wine 625. b What kinde of kings they bee which abhorre the wicked c. 453. a Foure seueral points to be marked touching the heart of kings 504. a. b What kings ought to learne and followe of their predecessors 503. a What maner of persons kings chiefly choose to be neere about them 453. a Kisse That an honest woman cannot kisse a stranger without some shame 100. b Who it is that doeth kisse her which answereth with vpright words 497. b To what kinde of kisse we are inuited in the scripture 497. b. 498. a Kisses The sundrie sorts of kisses and the ende why kisses are giuen and taken 497. b Notable doctrine vpon these wordes The kisses of an enimie are harde 535. b Of vnshamefast Kisses and that they are dangerous and damnable 72. a In what case they shal be that delight in the kisses of an Harlâ—t 72. b. Knovvledge Knovvledge is a necessarie prouision and how a wise man esteemeth of the same 140. b. The lacke of knovvledge and the danger thervpon depending 141. a That we must be liberal of our knovvledge to the benefiting of others therby 296. a. b Our knovvledge must be communicated vnto others that they may haue benefite thereby 140. b What maner of man Solomon meaneth to be a man of knovvledge 258. b What wee ought to doe to declare that wee haue great neede of the gift of knovvledge 20. a That knovvledge ought not to be kept secret 221. b. 222. a What knovledge it is whereby the wise man wil worke 242. a The commendation and necessitie of knovvledge 200. a The foolishe lacking knovvledge woorketh his owne destruction and howe 140. b. 141. a What we must doe to learne howe to guyde our soules by knovvledge c. 291. a What are the
principall organs and instruments to set forth knovvledge 296. b What we haue to learne by the comparison of knovvledge vnto seede 297. a Circumstances depending vpon true knovvledge 362. b That wee haue neede of increase of knovvledge 302. b. 303. a Of the certaine and infallible knovvledge of God from which nothing is hidde 487. b. What is the cause that knovvledge is not vsed so much as it ought 291. b. What knovvledge that is whereunto the eies of God haue regard 454 a. b Of the knovvledge of saintes and why it is so called 600. b That knovvledge is a faire possession and why few doe attaine to it 373. a Of the knovvledge of liberal arts which are the gifts of God 373. a A lesson for such as haue knovvledge in Philosophie not to be highminded 45. b The way to attaine vnto true knovvledge wherein it standeth 4. b Of the tree of knovvledge of good and euill differing from the tree of life 44. a. b. Of the true knovvledge of God and what excellent benefites followe the same 21. a. That without knovvledge children become stiffenecked c. 3. a What is needful for vs to doe if we be void of knovvledge 3. a The knovvledge and vnderstanding of Christians and what it is 2 a. b. L. Labour A commendation of labour and of those that doe vse it 85. a Man must woorke and labour according to the time and season of the yeere 132. a Labour is a burthen which the Lorde hath laide vpon vs. 131. a Necessarie points of doctrine concerning labour 182. b. 183. a The necessitie of labour and that it is the decree of God the father 131. b We must not labour for feare of being poore nor with a desire to bee riche and why 130. b Labour putteth not away pouertie except God blesse our labour 131. a The good and euill that is gotten and auoyded by spending the time in labour 132. b Of the man which cannot labour and howe he is to be intreated and vsed 182. a The labour of the righteous wherein it is employed 144. a Of labour and that necessitie is laide vppon man to worke 182. a The ende why wee labour what it is 185. b. What wee must doe if wee wil not loose our labour 184. b It is not necessarie that all men occupye themselues in bodily labour 182. b An exhortation vnto labour and a promise thereunto annexed 208. b Exhortations to labour 232. a That he which neglecteth labour is destitute of vnderstanding and the issues of the same 209. a. b Rules to followe if in dooing any thing wee wil not loose our labour 448. a. b The commendation of rurall labour or husbandrse 498. b Reasons inducing and drawing men to labour in their seueral callings 409. a The large signification of this woorde labour and what is meant by Winter 407. b That strength labour is taken for the goods that a man getteth by his worke to sustaine life 74. a By what reasons we are moued prouoked to apply and set ourselues to labour 339. b. 340. a Chiefe and special causes inducing vs to labour and trauel 346. b Labour commended vnto vs by sundrie reasons 336. a. b What wee must doe if wee will haue God to blesse our labour 274. a. b Labour commended and commanded vnder notable comparisons 621. a b Solomons wordes impugned saying in all labour there is abundance 274. a The labour of a man is for his mouth c. 16. b. Labours Diuerse vocations diuerse labours 182. b. The labours of the wicked and how they are recompensed 16. b. 17. a Lampe The sundrie vses of a cleere shyning lampe 425. a The worde of God compared to a lampe and why 425. a The meaning of these woordes The lampe of the Lorde is the soule of man c. 425. a. Why the lawe is not vnto vs a cleere lampe to reioice and quicken vs. 425. b The meaning of this woorde lampe in scripture 421. a What is threntened vnto vnrulle children vnder this worde lampe taken for issue and posteritie 421. a That this word lampe signifieth ioy and prosperitie 420 b. Lavve The lavve is the rule of perfect righteousnesse 168. a We ought not to separate the lavve from the promises 425. b That wee are accursed and condemned by the lavv and why 425 a What Solomon â—raneth by this woorde lavv in saying He that kepeth the lavv c. 561. b. 562. a What children must doe if they will keepe the lavv wel 562. a Who they are that forsake the Lavve after the sentence of Solomon 559. b. 560. a. What it is to forsake the lavve and who keepe it 560 a What is required of vs towards the keeping of the lavve 591. b Why the lavv which condemneth adulterers is compared vnto fire 95. a That the lavve foloweth the nature of the law giuer and how 95. a Why the length of our life is attributed vnto the lavve and the commaundementes 30. b The office of the Lavve and the Gospel 12. a What wee are bounde to doe vnto our parents by the Lavve of nature 613. b. 614. a Of the greatest point in the lavve and what the same is 327. a Of the Lavv of God many notable and singular doctrines 31. a b The Lavve of GOD is the way of good men 30. a The manner how we shoulde not forget the lavve of God 30. a The lavv deuided into mercy and truth 31. a Of the lavve of grace and the lavve of seueritie 98. a. b. Learning The meaning of these woordes And the care of the wise seeketh learning 373. b. Liberal What benefites God bestoweth vpon vs for being bountiful and liberal 191. a Who are liberal and what promises are made vnto such 191. a Persuasions to moue vs to bee liberal 192. b. That Christ admonished his disciples to bee liberal and how 194. a. Liberalitie The praise of liberalitie and the profit which it bringeth to such as vse it 128. b Against such liberalitie as consisteth only in promises 509. a Persuasions to induce vs to liberalitie 193. a. What ought to be our behauiour if wee bee disposed to vse liberalitie 509. b. Libertie When and in what cases we shew ourselues to haue true libertie and freedome 592. a That we are not at libertie of ourselues neither can be 592. a Of libertie and the commodities of the same and that there is nothing better 363. b. 364. a Of corporal and spiritual libertie and how wee are depriued of the same 363. b. 364 a. Lier That a lier shal not escape vnpunished 383. a. b. 386 b. 387. a What it is to make God a lier what manner of persons doe so 298. a. b. Liers That euerie man is a lier and who are the greatest liers 145 That the world is ful of liers from the prince to the people 348. a. b That liers bee daungerous and why 348. b. What wee must doe if wee wil not bee called liers 348.
b. Lies Lies against God and lies against our neighbour 232 b That we loue lies in two sortes 232. a. b Of lies and when wee hate to heare them 232. a b That lies are in fained and counterfeite workes and why 224. b Against such as speake lies and that God wil punish them seuerly 89. a. b Of the meate of lies what it is c. and of not eating the same 465. a. Life Of two sorts of people which are out of the way of life 144. b Euerlasting life followeth the promise of earthly and temporal life 29. a Who they bee that are assured of euerlasting life 29 a That the length of life standeth not in the multitude of yeeres and in what 93. a. What we must doe if we desire life and abhorre death 29. a. b. 30. a He that findeth wisdome findeth fauour and life 115. a Life is not deserued but commeth of fauour and why 114. b That the life of the wicked though they liue many yeeres is not to bee counted long 158. a Of the life of the soule promised to such as embrace wisedome 46. b Why the worlde which persecuteth the wise doeth not see the life of the soule c. 46. b. Death commeth by desert but life by promise 114. b Why and wherefore eternall life is called a reward 185. b Where life is founde without the danger of death 227. a Of the way leading to life 227. a Of life eternal and life temporal 186. a. b That temporall life is not without death 227. b Why Solomon signifieth the fruition of eternal life by eating 229 b That where there are no wise men there is no spring of life c. 241. a In what thinges worldlinges thinke that life consisteth 293. a That this present life is counted a bitter and troublesome death 282. a Our state condition in this life liuely disciphered by comparison 539. b What we must doe if we wil doe wel before we die and depart this life 607. b Two thinges most necessarie for this present life 607. a. b The promise of life to a sounde heart with an aduertisement thereunto annexed 282. a. b What thinges are necessarie for the life of the soule and bodie 608. a. b. 609. a. 610. b. Life standeth onely in the way of wisedome 60. b What we must doe if wee desire long life 59 b That we loue nothing so naturally as this present life 386. a Of the spring of life what it is and how we shoulde attaine vnto it 338. a What wee must doe that the spring of life may not die in vs. 338. a The meaning of these wordes The feare of the Lorde bringeth a man to life 399. a The life present but a shewe of the life to come 399. a The life of them that feare God is in heauen 399. a. b That we make this earthly life miserable by defiling it by our sinnes 66. b That a miserable and painful life is counted no life but death 67. a Light The meaning of Solomon by these words The light of the righteous reioyceth c. 236. b Of light and who are compared and called by the name of light 236 a. b Of the light of the wicked and that it shal be put out 493. a The meaning of these wordes The light of the eyes reioyceth the heart 318. b. 319. a Lippes Against wicked and vngodly lippes and that they ought to be punished 231. a Of being snared by the sinne of the lippes and what it meaneth 210. b. 211. a What we must doe to be deliuered from lying lippes 211. b Of the lippes of the wise and the lippes of the foolish 296. b. 297. a What is meant by the talk of the lippes which bringeth want 275. a The wicked mans lippes compared to a burning fire and howe 341. a. b Of the sweetenesse of the lippes and what is meant by the same 337. b Lot What doctrine is to bee gathered out of this sentence The lot causeth contention to cease 375. a b Why God ordeined that the lande of Canaan should be diuided by lot 375. a Lottes The antiquitie or ancientnesse of casting lots 345. a That it is lawfull to vse lotterie and lottes with certaine caueats 345. a That we must attribute to Gods prouidence whatsoeuer we obtâ—ine by lottes 345. a. b Loue. That mutuall loue can not bee mainteined without vnitie in religion 92. a That in loue there ought to bee no respect of persons 271. b In what respectes we ought to loue the rich 271. a. b The loue of Christ set foorth by Saint Iohn 184. b The description of true loue and howe it is affected 184. a Sundrie instructions concerning loue 384. b The conditions and properties of loue which we are exhorted to folow 612. b Of loue towards our neighbours when they offende 138. b. 139. a Of loue and the fruites or exercises of the same 138. b Of the loue of parentes to their children and who doe faile therein 395. a. b The loue of our neighbour is a signe of our loue towardes God 430. a That we are beloued of God before wee loue him is prooued 107. b. 108. a That secrete loue is not so good as open rebuke 535. a The meaning of these words Loue couereth the multitude of sinnes 139. a Whether loue and feare can stand together 278. a That loue is the sauce which maketh meate good 306. a Of the loue of God towardes the righteous 298 b. 299. a The necessitie of loue grounded vppon good reason 178. a Our loue deserueth not forgiuenesse of sins 139. b That our loue serueth our brethren to obtein forgiuenesse of their sinnes and howe 139. a That the loue which is betweene knaues and whores is no loue and why 102. a Against the Papistes who woulde haue vs dout whether God doeth loue vs or not 5. a Louer The meaning of these words The wounds of a louer are faithful 535. b Lovvlinesse Of lovvlinesse and what reward it hath 37. a. b Lovvlinesse muche commended and not vnrewarded 165. a Lustes That the lustes of our fleshe beeing naturall are hard to be tamed 281. a That the foolishe and vndiscreete are not excusable in folowing their fleshly lustes although they be tempted and why 103. b M. Magistrate That wrath in a Magistrate is lawfull and howe 215. a Magistrates A lesson for Magistrates concerning punishment 140. a Howe and wherin Magistrates doe shew forth righteousnes 206. a Why and to what ende Magistrates are placed in the seate of iudgement 412. a The office of Magistrates and wherein the same consisteth 70. a Certaine speciall dueties of Magistrates and Gouernours 389. a A doctrine concerning Iudges Magistrates 9. a Against Magistrates which loue giftes and rewardes 351. a What Magistrates shoulde doe in time of insurrections and rebellions 270. a The charge of Magistrates in punishing euill doers 96. a Malicious Of malice and malicious men 282. b. 283. a We must not frequent ourselues
Ministers of the Churche to learne by hauing this title and name of pillers giuen them 117. a Ministers of the word are the instruments of wisedome and a lesson for their learning 113. a The ende of the doctrine of Gods Ministers and their preaching 104. b. 105. a Wee must heare the Ministers of wisedome that is the Sonne of God and how 113. b. 114 a Ministers of the word are Heraldes c. of the most highest and of their charge 157. 6 The Ministers of the worde are the husbandmen and labourers vnto whome the Lord hath let out his vineyarde 161. b That Ministers ought to bring to the people the pure worde of God 55. a That Ministers of the Church stande chiefly in great neede of wisedome 197. b That Ministers are the mouth of God when they faythfully exercise their office 57. a That Ministers ought to haue the reward of their labour 207. a Howe and in what respectes Ministers of the word do preach righteousnes 216. a What affection Pastors and Ministers ought to beare to the Lordes flocke 473. a Why the charge of Ministers is greater then that of carnal parentes 493 a The ende wheretoo the crye of Gods Ministers should serue 13. a Howe the lippes of Ministers should obserue knowledge 72. a Of the Ministers of Gods woord and that they shoulde not bee dumbe 19. b The Ministers of the woorde ought to be careful to speake the sincere trueth and why 68. b Howe Ministers shoulde behaue themselues towardes them whome they teache 65. a. b The duetie of Ministers in their Ministerie 11. b That to heare the Ministers of the trueth is to heare Christ 457. a Mirth What mirth that is whose ende is heauinesse 264. a Of mirth and what laughing it is wherein the heart is sorowfull 263. b. 264. a. Mocke The danger wherein we runne by making a mocke at sinne 154. a What we must doe if we wil not haue God to deride and mocke vs. 14. a b The cause why the vngodly and a foole doth laugh and mocke when he worketh wickednesse 154. a Mockerie Of Mockerie and whether it bee a meete thing for the wisdom of God to mock 14. a What the mockerie of God and his wisdome is 14. a Mockers Mockers are as beastes without any knowledge and therefore feare not to doe euil 153. b. How and when wee prooue ourselues fooles and consequently mockers 154. a Of our owne nature we cannot be any better than mockers 153. b Of mockers and mocking of the poore and how the same is done 349. a The reward of such as are mockers and scorners of their parents 617. b. 618. a Such as persecute the prore members of Iesus Christ are mockers 153. b Examples of mockers set downe for our erudition and learning 153. b Against mockers and contemners of religion and that they must be punished 485. b. That fooles and mockers desire not to mortifie their flesh c. 20. b. Monkes Against Monkes Priestes and schoole Doctors 125. b. 126. a Against the wisedome of Monkes and Fryers in Poperie 132. b We must take heede of Monkes and Fryers and why 136. b. Mother The loue of Solomons mother declared by certaine patheticall speeches 624. b. 625. a In heauinesse of the mother there is threatening of death and damnation 128. a. Looke Children Mothers How vertuous mothers are honored of their children 637. a. b That children must receiue and they the commandements of their mothers why 618. a Why Solomon attributeth instruction vnto mothers c. 618. a. b A lesson for mothers touching the gouerning of themselues in youth 475. a How mothers shoulde spende their time with their children 624. a. b. Mourning Of mourning and lamentation 74. b With what kind of mourning God is pleased 74. b The mourning of whore keepers speÌ„dthrifts from whence the same proceedeth 75. a The fruitlesse mourning of wastgoods and meanes to auoide the same 74. b. 75. a. b When and in what respects mourning and lamentations are profitable 74. b Mouth Of the vse of the mouth and howe wee must order and applie the same 212. a. b. Of the fruite of the mouth and what the same is 229. a b Two principall wayes of keeping the mouth 230. a. b The vse and office of the mouth most necessarie and excellent 229. a. b What is meant by hauing the rodd of pride iâ—our mouth 255. b Notable doctrine vpon these wordes Laye thy hande vpon thy mouth 623. a. b That it is a harde matter to keepe the mouth and why 230. b That the mouth hath feete and what those feete be 87. a The meaning of these woordes With the fruites of a mans mouth shal his bellie be satisfied 376. a. b That we must doe away frowardnesse from our mouth and howe 68. a b Of the reformation of the mouth and what we must doe in that case 68. a Of putting away a wicked mouth from vs and how that may be done 316. b. 317. a That the wicked mans mouth babbleth euill thinges 317. a Mouthes Of the mouthes of gluttons and drunkardes 230. b Howe the wicked occupie their mouthes both towardes God and man 87. a That our mouthes are ful of poyson and in what respectes they are so 69. a Multitude Howe Princes and great men shal get them a multitude of subiectes 280. a That we must not folowe the multitude and why 7. b The way to holde a multitude of people in obedience and gouernment 280. a What kinde of multitude deserueth to be called a people 280. b Murther Howe execrable and accursed murther is in Gods sight 90. a Of murther and manslaughter before God and who are guiltie of the same 8. a Murtherer Wherein a man sheweth himselfe to bee a murtherer 586. a Murtherers Of sundrie sortes of murtherers 90. a. b All hateful men whatsoeuer they bee are murtherers 586. b What wee must doe if wee will not be counted murtherers and bloodie men 586. b Of murtherers and what kinde of men are such 10. a What kinde of riche men are murtherers and what kinde not 10. a. b N. Name That wee ought to desire and thoose a good name aboue al other thinges 446. a. b The vaine superstition of the Iewes not daring to pronounce the name of God 368. b. 369. a That the name of the Lorde is himself 369. a The name of the Lorde compared to a strong Tower and howe 369. a Of the name of the Lorde and that it is not a base word 368. b Neighbour That we ought not to despise our neighbour and why 167. b. 177. a That Christians ought to take heede howe they despise their neighbour 177. a The signification of this woorde neighbour 176. b That euerie man howe strange soeuer he be is our neighbour 82. b That the soule of a man is meant for his neighbour and howe 183. b Howe wee must behaue ourselues towards our neighbour if wee bee offended with him 507. a
maketh poore and riche and what we learne thereby 447. a Reasons prouing that wee ought not to hate the poore and why 270. b. 271. a That we are poore both in body and foule 271. a That wee ought to distribute to the poore and to relieue them 271. a Expresse commandementes for succouring of the poore 271. a That it is a miserable thing to bee poore except patience bee ioined therewith 271. a. Of the profitable poore man and who is such a one 379. b That to get much foode wee must become poore and how 249. 250. a That it is a miserable thing to be poore and why 385. a That we ought not to despise the poore and why 382. b Remedies which if we vse we shal not long remaine poore 378 a b That by our creation we are poore 378. a The meaning of these wordes The poore speaketh with prayers 377. b. 378. a Howe and in what manner wee mocke the poore 349. a. b What honor the lord doth to them that haue pitie on the poore 394. a What kinde of sinners they be that haue no care of the poore 271 b That the poore are despised and contâ—anied in diuets sorts 271. b The meaning of these woordes That hee which giueth to the poore shal not want 576. b. 577. a Against such as are cruel and churlish to the poore 577. a That the simple poore man is better than the rich and how 560. a. b One poore man oppressing another compared to a raging raine c. 559 a b Admonition for the poore that stande in need of reliefe 559. b Admonitions to the poore touching their behauiour in their pouertie 611. b. 612. a The meaning of these words The poore shal try the rich c. 565. a. b God is a fauourer of the poore 393. b The cause why the poore are reiected despised and set at naught 393. b The meaning of these wordes He that hath pitie vpon the poore lendeth to the Lorde 393 b. 394. a That the poore are tempted to thinke and say that God forgetteth them and why 461. b. A comfortable lesson for the poore to learne 385. b How we must vse the poore standing in need of our helpe 385. b Who they be that hate the poore and against such 385. b. Pouertie That it is not laweful to bee seased with the feare of pouertie 131. a Of pouertie and riches necessarie lessons 142. b What we must do euen in our pouertie to be rich and haue no need 235. a To what end God punisheth vs with pouertie 435. b The meanes to fal into beggerie extreeme pouertie 156. b Of pouertie and of the sundry fallings into the same 190. a. b The greatest pouertie of al pouerties what it is 190. b Against what kinde of persons pouertie is threatened 438 a. b What our behauiour ought to be in pouertie and want 438. b That pouertie constraineth men to become seruants 450. b. 451. a A consolation for such as are in pouertie and feare God 447. a We do naturally feare pouertie and flee from it c. 431. a How the hastie man commeth to pouertie why 431. a Admonitions how to be prepared aginst pouertie and need 256. b Sodaine pouertie compared to a traueller or way faring man 502. b The meanes and waies to auoide pouertie shame 243. b. 244. a That pouertie heateth downe the hornes of pryde 378. a A comforte for such as honouring the Lorde with their substance do often suffer much pouertie contrary to his promise 38. b Pouertie most aptly compared vnto meate and how 571. b Pouertie commended before riches gotten with couetousnesse 10. a Why Solomon requireth of god not to giue him pouertie wherevpon dependeth notable doctrine 609. b. 611. b. Praier Of Praier and whose Praier is acceptable vnto the Lord. 297. b. 298. a How and to what end wee shoulde resorte to publike Praier 21. b That the righteous drawe neere vnto God by their Praier 318. a Of acceptable Praier vnto God and howe it should be made 318. b The cause why we haue to vse praier alwaies vnto God 15. a How we ought to be affected in praier if wee looke to obtaine 607. a. b What we must doe if we wil make our prayer truly vnto God 608. b Of sundrie kindes of Praier and which is accepted c. 563. b True Praier is the principal seruice that wee can doe to God 563. b. Praiers The meaning of these woordes The poore speaketh with Praiers 377. b. 378. a. Faith is the true foundation of our Praiers 563. b The necessitie of faith in making our praiers vnto God 563. b What mens Praiers are abhominable before God 563. b. Praise For and in what respects vaine worldlings praise themselues 533. b What we must doe and God will raise vp men to praise vs. 533. b. 534. a Who they be that must praise vs if wee bee praise worthie 533. b Against such as praise themselues and howe great their follie is therein 533. b What women must doe if they wil obtaine true praise 638. b That we must not bee hastie to publishe the praise of men and why 540. a What it is to praise the wicked 559. b Preaching What they that despise the preaching of the worde doe enterprise and vndertake 110 b. 111. a The inconueniences which folow the despising of preaching 110. a The preaching of the worde is the meate and drinke that preserueth vs from hunger and thirst 118. b That outward Preaching is not vnfruitefull and why 110. a The behauiour of scorners and fooles in despising of Preaching 15. b Against such as contemne preaching and reading of holy scripture 3. b. Preparation Of the preparation of the heart and whether it be in man as Solomon saith or no. 322 a. b. Preseruation What we must doe if we wil haue preseruation 233. b Of the preseruation which a faithfull Ambassadour and a Phisition doeth bring 243. a. b. What we must doe if we wil haue preseruation 256. a What preseruation that is which is ascribed to the lippes of the wise 256. a Of preseruation and howe God preserueth 23. b. 24. a Of the preseruation and safetie of such as imbrace wisedome 47. a. b. Presumption The assurance and safetie which the wicked labour to haue is a vaine presumption c. 154. b The boldnesse and hardinesse of such as are led by presumption 442. a What titles and names Solomon giueth to such as doe things vpon presumption 442. a. Pride The mischiefes and villanies that haue followed pride 237. b That by pride only conteÌ„tion is moued 237. a. b. Pride and arrogancie are euils cleane contrarie to the feare of God 106. a Of pride and the issues of the same 164. a. b. That shame is the rewarde of pride 164. b. From whence the external signes and tokens of pride haue their issue 615. b Against pride and that it is abhominable before God 326. a. b That wee must renounce pride
the heart 501. a That wee must referre al reuengement to the Lord. 422. a Reasons withdrawing vs from reuengement 421. b. 422. a. Reuerence Of reuerence and that the wicked doe reuerence the good 269. b 270. a. Revvard The meaning of these wordes A priuie revvard pacifieth displeasure 436. a The revvard of them which continewe in doing wel 440. b. 441. a. Revvardes That it is not lawfull to take revvardes for iudgement 351. b. 352. a Against such as hauing an euil cause do notwithstanding giue revvardes 352. a. Riche What the behauiour of riche men ought to be in this world 10. b The riche of the world accused of tyrannie towardes the poore 450. b Lessons of instruction for merciles riche men to marke 451. b 452. a Of such as make hast to bee riche and what dangers they incurre 421. b Of such as to ware riche oppresse the poore and of their reward 456. b Riche men warned not to communicate their goods to the slouthful c 409. b The description of a worldly riche man by way of comparison 141. b. 142. a The meaning of these words Striue not to be rich 465. b. 466. a The opinion of the rich is false and his hope frustrate 143. a Lessons for the rich to learne concerning the disposing of their goods and riches 142. a. Howe and by what meanes it is lawful and not lawful to make ourselues riche 234. b. The riche deceiue themselues trusting in their riches and why 142. a A charge to such as are rich and mindfull of their recreation c 102. b That rich men are wise in their owne conceit and how 565. a That rich men are Idolaters and why 611. b. Why the rich are accursed and depriued of the kingdome of heauen 572. b What ought to be our demeanour when we are riche 565. a. b Admonitions to the riche touching their behauiour in their riches 612. a Riche worldlings taxed of follie and why 379. b The meaning of these wordes The riche answereth roughly 378. a Of worldly rich men of whome some are named 378. a Of rich men which feare the Lord and how they vse their tongues 378. a. Riches That wee make riches our God and howe 194. b. 195. a Against trust and confidence in riches 194. b. 195. a Of the abuse of riches and the reward of such abuse 194. b When and in what respectes our riches are precious vnto vs. 226. b What riches wee shoulde desire and in what manner 209. a The sinister meanes that men vse to attaine to riches 431. b That we doe naturally laue riches c. 431. b. Of the vanitie and vnprofitablenesse of riches 466. a. b The meanes and waies to attaine vnto abundance of riches 295. a. b That it is laweful for parents to lay vp riches in store for their children 249. a Riches compared to the flying of an Eagle 466. a That the faithful doe truly attaine to riches and why 183. b Necessarie points of doctrine concerning riches 182. a The way to get riches is to studie for righteousnesse 182. b Howe to abounde in worldly wealth and riches 190. a The commendation of riches their vse and to what ende they are ordeyned 128. b. The Lorde casteth away the substance and riches of the wicked diuerse wayes 129 b. Wee must not put our trust in goods and riches though wee abounde in them c. 129. b What is meant by this that God threateneth to cast away the substance and riches of the wicked 130. b Against such as put their trust in their Riches neglecting thinges of more weight 129. b That it is not lawful to couet riches why 131. a Euery man desireth riches naturally and why 149. a For what cause man attributeth vnto his owne power the riches that he possesseth 149. a What we ought to doe when wee see ourselues abound in riches 149. a. b A description of their in warde disposition nature that desire riches and cannot attaine vnto them 142. b Whereunto riches ought and ought not to be attributed 149. b Of the vse and abuse of riches 142. a. 151. a. How riches must he bestowed 151. b It is not lawfull for vs to couet riches and why 151. b What mischiefes followe the setting of our heartes vpon riches 151. a Riches are good and it is lawful to vse them and why 151. a What riches we must looke for in seeking after wisedome 108. a To what purpose those riches serue which wisedome giueth to her louers 109. a We may aske riches of the Lorde and howe farre 151. b The riches of this worlde doe not fil the treasures and why 109. a The way and meanes to bee riche with the true riches 108. a That riches of the wicked shal not profite or doe them any good in the day of wrath 167. a. b That it is vanitie and foolishnesse to trust in riches and why 167. a Of the abuse of riches and worldly wealth 275. b. 276. a Vnlawful meanes of getting riches condemned 562. a Of the riches of the wise and what they are 275. b Of such as make hast to get riches and what their ende shal be 574. a The chiefest paine for riches yl gotten standeth in eternal death 573. a What sinnes abounde in the wicked by the plentie of riches and wealth 611. a. b That riches hidden and hourded vp are vnprofitable 77. a The reasons why Solomon requireth of God not to giue him riches 610. a. b. 611. a. b Why Solomon compareth riches and wealth vnto fountaines of water 77. a That it is a verie dangerous thing to couet riches and why 10. a That the rich mans riches are his strong Citie and howe 370. a. b That it is not lawful for vs to abuse riches and other the good giftes of God 74. b Howe we must vse our riches and other the good creatures of God 38. a That the riches which are gotten by wisedome doe not change 40. b That in riches there is nothing but cursednesse and when 41. a The incessant and restlesse care of the couetous for riches 20. a Righteous That the Lorde wil restore the righteous to a prosperous estate though they seeme neuer so miserable 195. a. b Howe and in what order the righteous desposeth his riches 196. b. 199. a That the righteous shal not be without aduersitie 212. a The righteous man compared to a fisher and in what respectes 197. a b That al the seede of the righteous are not the children of God and why 188. a Faith and hope are the guides of the righteous mans conscience 168. b The state of the righteous after their restoring to rest 161. a We cannot iudge by our outward wit what the righteous are 191. a The troublesome and afflicted estate of the righteous in this life before he attaine to life 168. b That wee cannot claime the title of righteous if we vse not charitie 443. a The fruitfulnesse
the Lord. 156. a What it is to trust in our owne hearte and that such trust is forbidden 576. a. b. Trust in the Lorde compared to a strong and high tower c. 597. b That wee must not looke to men to trust in them and why 542. b. 543. a That al our trust ought to be onely in God 368. b What kinde of trust it is that wee must put in our neighbour 50. b Of vaine and foolishe trust and that it is against the worde of God 50. b Carnall trust holdeth men in geering and mocking 153. b What we must doe to trust in God with all our hearts 33. b That there are but fewe which trust in the Lord as they ought and why 33. b That we cannot trust in God except we loue him 33. b That the wise of this world haue no trust in God and why 33. b Of trust in the Lorde and howe necessarie it is 33. a V. Vanitie Vanitie comprehendeth in it all kinde of sinnes 608. b Vanitie is the corruption and wickednesse wherein we are borne 608. b The fruites of vanitie if we yeeld thereunto 608. b. 609. a. Vertue Exhortations to parents to teach their children vertue in youth and why 426. b. What the world doeth account and cal vertue 426. b What kinde of vertue it is wherein noblenesse consisteth 426. b What we must doe that our vertue wax not feeble 486. a The nobilitie of yong men is vertue 426. a. b. Vices Of great contrarietie euen betwixt vices 427. a. b. Victorie That victorie commeth of the Lorde and of none other 445. b Victorie called safegard as appeareth by the sentence of Solomon 483. b. Violence Of violence and wherein the same consisteth 229. b Of violence done to the poore called by the name of Destruction 349. b Violence against the blood of a man is done diuerse wayes 570. a. b Examples most lamentable of such as haue done violence against blood 570 b. Vision Wholesome doctrine of a vision and that we must receiue it 591. b The meaning of these wordes Where there is no vision the people decay 591. a What kinde of vision hath euer bene necessarie in the world and why 591. a. Vnderstanding Who they be that are said to be destitute of vnderstanding 309. b. 310. a. That the man of vnderstanding walketh vprightly and who is such a one 310. a Of vnderstanding gotten by the word of God and why it is called good 32. a. b Of vnderstanding gotten by mans wit c. that it cannot bee called good and why 32. b The meanes and wayes to get vnderstanding and what they be 41. a. To what ende God preserueth vs through the vnderstanding that hee putteth in vs. 24. a Of vnderstanding both in the sheepe and the shepherd c. 19. b. 20. a Of vnderstanding and of the benefites obtayned by the vnderstanding of Solomons prouerbs 4. a. b What benefites are promised to the man of vnderstanding 3. b The taste of holy things standeth in vnderstanding 124. a When vnderstanding is saide to thunder with her voice 104. a Wee ought to bee children of vnderstanding and why 137. a Of the vnprofitable vnderstanding of the world and of good vnderstanding 241. a. b. Vnfaithfulnesse Of vnfaithfulnesse and that it is no smal euil 26. a Wherein the vnfaithfulnesse of an adulterous woman doeth stand 26. a. Vnmerciful A sharpe and seuere sentence against such as be vnmerciful 49 b. Vnrighteousnes Of vnrighteousnes and wickednesse among men and the cause thereof 165. b. 166. a. Vnitie Of the vnitie of sinners and wicked men 8. a. b. Vovv The meaning of these woordes What the sonne of my Vovv 624. b. 625. a. That we ought to keepe our vovv made vnto God in baptisme 424. a. Vovves To what ende wee vse often to make vovves 624. b Vpright That the vpright in his way is abhomination to the wicked prooued by examples 599. a. b. How we must behaue ourselues towardes them that are vpright 586. a That bloodie men hate him that is vpright how and why 586. a. Vprightnesse What vprightnes it is that the best of vs hath in this life 135. b Vprightnesse wherein it consisteth and that the worlde maketh no account thereof 135. b Vprightnesse and integritie are vertues depending one vpon another 166. a b. Looke integritie The false opinion of man touching vprightnesse c. 432. b How he that delighteth in vprightnes of hart wil temper his tongue and order his speech 529. b. Vsurer The meaning of these wordes The poore and the vsurer meete togither c. 588. a. b. Vpon what the minde and affection of the vsurer is set 588. a The sense of these wordes The Lorde lighteneth the eyes of the vsurer and of the poore 588. b. Why the vsurer hauing a couetous hearte contemnâ—th the poore 588. a. Vsurers Against vsurers and couetous men 252 a. Against vsurers a heauie iudgement and sentence 190. b Vsurers are wicked instrumentes whereby God gathereth riches c. 562. b. Vsurers seeme in a manner tollerable but it is nothing so 562 b. Vsurie Dehortations from vsurie and interest taken for mony c. 562. a Vsurie after a sorte and vpon a sodeine sight thought tollerable 562. a. b Remedies to make vs abhorre vsurie c. 191 b. 192. a Why the riche men of the world are giuen to vsurie 588. a. W. VVay Who haue walked in the euil vvay and how that came to passe 564. a. b Of the vvay of life on high and of hell below 312. a. b What this word vvay signifieth in scripture and for what the same is taken 307. b The vvay of the wicked compared vnto darknesse and what followeth by walking in such vvay 63. b. 64. a The vvay of the righteous compared vnto light and why 62. a. b Necessarie doctrine of the vvay of the Lorde 159. b. 160. a Of the broade vvay leading to death 23. a. 24. a and of the narrowe vvay leading to life 23. a. b Of foure things which order wel their vvay and are comelie in their going 621. b. 622. a. b To walke in the vvay of the Lord and to bee perfect is al one 159. b Whether it commeth of mans owne power that hee walketh and perseuereth in the vvay of the Lord. 159. b. 160. a That our vvay is right in our owne eyes and why it is called ours 213. b. The vvay of the Lorde is that which hee teacheth and commandeth vs by his worde 159. b Of the vvay leading to lâ—fe and the vvay leading to death 227. a Who they be that walke not in the shyning vvay of the righteous 62. b That the vvay of the wicked is the wickednesse wherein they walke 298. b. VVaies What we must do if we wil haue our vvaies please the Lord. 328 a. b That all the vvayes of a man are cleane in his owne eyes and how 323. a Against such as esteeme their vvayes cleane 323. a. b A notable lesson
the vvorkes of the righteous are compared vnto fruite 197. a Of good vvorkes and that they are necessarie 201. a That wee shall receiue according to out vvorkes 451. a. b Out vvorkes good or bad compared vnto seede and why 451. a Against the doctrine of good vvorkes as the Papists maintaine them 247. b That our perfectest vvorkes are not such as they ought to be c. 639. a. VVorld That al the vvorld almost goeth to damnation and why 342. b The vvorld desireth things that are glorious 125. b Wee are passengers and Pilgrims in this vvorld and what wee ought to doe 125. b. Against the vvorld and the vanities of the same 155. a The vvorlde deceiueth them that put their trust in it this is prooued 155. a With what vices the vvorld is replenished 163. a The blindnesse of the vvorlde in iudging of things amisse 201. b. 202. a That we must dwel with them which are of the vvorld and how 224. b In what things fleshly men of the vvorld doe delight most 416. b. VVrath VVrath allowed in kinges and in what respects 333. a The vvrath of kings compared vnto messengers of death 333. a. b That a loft answere putteth away vvrath and what this soft answere is 289. b. 290. a. The meaning of these wordes A wise man turneth away vvrath 585. a What wisdome that is which we must vse to pacifie the vvrath of kings c. 333. b Of slownesse to vvrath and that there resleth great wisdome in the same 281. a b Of vvrath and that they knowe not GOD which doe vse it 280. b. 281. a The issues or fruites of vvrath set foorth by two fine comparisons 623. b. 624. a That vvrath in a magistrate is lawfull and how 215. a The vvrath of a foole compared to a heauie stone and to sand 534. a. b. VVrong Against doing of vvrong and why wee ought to abhorre the same 9. a Of vvrong diuersly and sundrie wayes done 49. a. b. 50. a. b Why Solomō setteth mercy against vvrong and what we haue to learne thereby 284. a. Of double vvrong done to the poore and needie 284. a Of vvrong done to our neighbours and how God esteemeth of the same 283. b Wherein vvrong consisteth and when it is committed 283. b That vvrong is most commonly done vnto the poore and why 283. b That the vvrong done to the poore turneth to Gods dishonour 283. b That the number of them which doe vvrong to the needie is very great 284. a. Y. Young That young people must bee diligently seene vnto and why 99. b. Youth The charge of such as haue the gouernemēt of youth 311. b Youths that make no account of instruction reproued 56. a A lesson for the youth of these dayes by the example of Solomon 55. b The opinion of the greatest part of youth hauing rich parents 346. a. b. 347. a What behauiour is required of youth towards their elders 343. b A lesson for youth to learne for the auoyding of whoredome 99. b The danger ensuing libertie and loosenesse in youth 414. a What gouernement wee must vse to rule youth withal 414. b. FINIS Gathered by Abraham Fleming A familiar exposition of Michael Cope vpon the Prouerbes of Solomon 1 THe parables of Solomon the Sonne of Dauid king of Israel 2 To know wisedome instruction to vnderstande the wordes of knowledge 3 To receiue instruction to doe wisely by iustice and iudgement and equitie THe parables c. The Lorde appeared 1. King 3. 9. in Gibeon to Solomon in a dreame by night and God sayde aske what I shall giue thee And Solomon sayd giue therefore vnto thy seruant an vnderstanding harte to iudge thy people that I may discerne betweeene good and bad And GOD sayd vnto him bycause thou hast asked this thing c. Beholde I haue done according to thy woorde loe I haue giuen thee a wise and an vnderstanding heart so that there hath beene none lyke thee before thee neither after thee shal arise the lyke vnto thee Through this wisedome and vnderstanding he iudged the people of Israel of whome hee was feared By this selfe same wisedome hee spake three thousand parables as it is written This was whyles hee was king ouer Israel that hee vsed such wisdome in doings and sayinges euen whyles hee 1. King 4. 32 was a peaceable king according to the promises of GOD. Beholde a sonne is borne vnto thee which shal bee a man of rest for I will giue him rest from all his enimies rounde about therefore his name is 1. Chro. 22. 9 Solomon and I will sende peace and quietnesse vppon Israel in his dayes All kings Princes and Magistrates shoulde here learne whereto they ought to apply their vnderstanding and what they should flee and hate To knowe c. Albeeit wee are not kings neither worldly princes nor haue publike charge yet ought we to follow the wisdome of goo◠Kings and Princes as they are giuen vs of God for an example And forasmuch as we haue not at al tymes wise superiours as experience teacheth yet haue we need at al tymes to be wise vnlesse we wil perish with the foolish For neither the folly of the great or smal shal excuse vs to bee culpable of damnation if we followe it and delite therein And therefore Solomon was not onely content to be as a mirrour of wisedome to those of his time but woulde also profit al ages so long as the world shoulde last and to this ende hath he written these notable prouerbes and excellent sentences profitable to teach one to gouerne himself wisely in al holinesse and honestie in al righteousnes and innocency in al modestie and sobrietie in the faith and feare of God as it shal be knowne in hearing and reading them But to make vs more attentiue and diligent to reade and heare them and to print them in our memory to delite also in speaking of them chiefly to the instruction of the ignorant hee at the beginning sheweth vs wheretoo and to whome these sentences doe serue If wee were not very dul blockish wee woulde greatly desire to bee adorned with these vertues Wherefore wee must neither be deafe nor negligent but ready and diligent to heare the Prouerbes of king Solomon whereby hee promiseth to teach vs first wisdome not the wisdome of this world neither 1. Cor. 2. 6. of the princes of this world which perish Such wisdom is foolishnesse before God who gaue Solomō this wisdom which he teacheth by these Prouerbes If then we learne them truly and delite in that which they teach wee shal bee indued with heauenly wisedome The which as it is and hath beene euer one so let vs not thinke that Solomon doeth teach any newe thing for it is sayde Yee shal put nothing vnto the Deut. 4. 2. woorde which I commaunde you neither shal yee take ought therefrom c. The wisedome then that hee teacheth vs is to cleaue faste
to the worde of God in walking after his commandementes It is that wisdome which Moses taught the children of Israel in the same place Deut. 4. saying beholde I haue taught you ordinances and lawes as the Lorde my God commanded mee c. But heere it might bee sayde that Solomon needed not to haue written seing Moses had before already written and that hee teacheth no other wisedome but that which Moses taught It may bee aunswered that that which Moses hath briefly and obscurely taught for the capacitie of the people Solomon dilateth and amplifieth and therein hee serueth as an interpreter to Moses But it may bee sayde againe if Solomon doe teache no other wisedome than that which Moses taught that hee teacheth not Iesus Christ who of God is made vnto vs wisedome and righteousnes and 1. Cor. 1. 10. therefore his doctrine appertaineth nothing vnto vs which should regarde to knowe nothing but Iesus Christ and him crucified I aunswere that Moses hath spoken of Iesus Christ If you had beleeued Iohn 5. 46. Gal. 3. 24. Moses you woulde also haue beleeued mee The lawe was our schoolemaister to bring vs to Christ c. But Solomon teacheth not onely the lawe but also fayth and setteth foorth vnto vs diuers promises of GOD and consequently hee teacheth vs Iesus Christ of whome also hee was a figure for all the promises of God are yea and Amen in Iesus Christ Wherefore when wee heare the Prouerbes 2. Cor. 1. 20. of Solomon let vs not thinke that he wil leade vs only to doe the workes of the lawe outwardly but that chiefly he tendeth to frame our manners to the feare and reuerence of God the which is not done without fayth Secondly hee promiseth vs Instruction Whereby wee shoulde knowe what to doe and what to eschue for to liue in this present worlde soberly righteously and religiously the which instruction is not onely in woordes but also in temptations and afflictions Wherevppon it followeth that Solomon beeing on earth spake not Deut. 8. 1. earthly but heauenly for wee can haue no instruction vnlesse God speake to vs from Heauen as Moses doeth shewe it very well Out of Heauen hee made thee heare his voyce to instruct thee c. Deut. 4. 46. Wherfore if we be giuen to earthly and worldly things and perseuere therein wee cannot receiue instruction It is then needful for vs to withdrawe ourselues from the desire of worldly thinges and that by the meanes of Gods grace For S. Paul saith For the grace of God that Tit. 2. 11. bringeth saluation vnto al men hath appeared and teacheth vs that wee should deny vngodlinesse and worldly lustes and that wee shoulde liue soberly and righteously and godly in this present world Thirdly he promiseth that we shall haue knowledge and vnderstanding in the lawe and woorde of God the which onely is our knoweledge and vnderstanding It is sayde also in Iohn And heereby wee are Deut. 4. 8. 1. Iohn ◠◠sure that wee knowe him if wee keepe his commaundementes This knowledge ought to bee greatly esteemed of vs as Ieremie admonisheth vs theretoo Let not the wise man glory in his wisedome c. But let him that glorieth glorie in this that hee vnderstandeth and Ier. 9. 23. knoweth mee Thorowe this knowledge we differ from brute beastes Wee ought then to giue good heede to these sayinges of the wyse Psal 32. 9. man Fourthly hee promiseth vs Instruction to doe wisely that is to say that by his sayings we shall learne to bee wel ruled and gouerned and also that willingly wee shall heare those which shewe vs our faultes and chiefly those which are expert and wise which knowe howe to reprooue and vse it in tyme and place that by their correction wee may amende our life and become wyse And by these sentences hee laboureth to withdrawe vs from death wheretoo the obstinate and stubborne are bent Or despisest thou the riches of his Rom. 2. 4. bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance c. Finally they serue so to frame our harts that we should delite to giue to our neighbours that which is theirs to suffer no man to doe them wrong and to gouerne vs in such wyse that no man finde in vs any thing worthy of reproofe or blame Wee learne then by these woordes to doe wel to all men to hurt no man and to bee a good example to our neighbours and not offensiue vnto them And heerein wee begin a blessed lyfe and to possesse the kingdome of heauen wherein is our abyding but those which doe the contrary begin euen now their hel As farre as wee can hitherto see these sayings learne vs to feare and serue God and to agree with our neighbours and accomplish our saluation 4 To giue vnto the simple sharpnes of witte and to the childe knowledge and discretion After that he hath shewed whereto these sentences serue he nowe declareth to whom they are profitable continueth furthermore in shewing what profite commeth of them By the simple hee vnderstandeth those which neither haue wit nor wisedome to gouerne themselues nor yet can discerne good from euill to doe the one and flye the other and so are easily to be deceiued and may sooner be persuaded to folowe wickednesse than righteousnesse to choose rather that which is hurtfull vnto them than their profite We are all of this nature if we be left vnto ourselues Adam hath wel shewed it vnto vs and not only Gen. 3. shewed but also from him as frō a spring hath this simplicitie flowed into all mankind But although it bee natural and come by succession yet if we perseuere therein we shall not be excusable but as by it wee shall haue folowed wickednesse and chosen our hurt euen so by it shal we miserably perishe with the wicked For sith that God doeth teach vs by his word to take heed from being seduced in giuing vs warning of the craftie inuentions and enterprises of Satan of the deceitfulnes of the worlde the alluring of our owne concupiscences and offring vs his helpe fauour and grace there is no falt then but in ourselues that this hurtfull simplicitie is not taken from vs and that wee haue not this sharpnesse of wit knowledge and discretion which the wise man promiseth vnto the simple which applie and studie his sayinges with all their heart When he maketh such promise wee must vnderstand that it is not good to be simple as are those which S. Paule speaketh Rom. 16. 18. of that suffer themselues to be deceiued with false teachers Yet he meaneth not that wee shoulde forsake simplicitie but so farre as it proceedeth of our naughtie and corrupt nature and that through this corruption it is accompanied either with malice or ignorance or else with them both Such simplicitie as is ioyned with wisdom and knowledge whereby a man
haue but that by subtilties and guile by wicked bargaining and vnlawful meanes by force and extortion they spoile their neighbours and vndo them and no thanke to them that their neighbours die not when they take away from them that wherewith their life shoulde be susteined For if they cannot come to execute the ende of their desire they make debates strifes and dissentions hatredes priuie malice and desire of vengeance and if they could or durst they would murder their neighbours indeede And forasmuch as God is a spirite and that he hath made a lawe not only to gouerne the outwarde workes but also the affections of the heart as it is shewed in Deut. And now Israel what doth the Lord thy God require Deut. 10. 12. of thee but to feare the Lorde thy God and to walke in all his wayes and to loue and to serue the Lorde thy GOD with all thine hearte and with all thy soule Againe verse 16. Circumcise therefore the forskin of your heart c. Sith they haue an euil affection against their neighbours it followeth that Mat. 5. they sinne against the commandement Thou shalt not kil as Iesus Christ doth expound it himselfe And so before God they are murderers although before the worlde they bee counted men of good reputation because they handle their matters handsomely and also good stout men because they leese nothing that may bee gotten We learne also in this place that it is a very dangerous thing to couet the riches of this world seeing that they which would be rich are not much better than murderers and we knowe that euery murderer hath not euerlasting life abiding in him To the 1. Iohn 3. 15. end then that we be no murderers but that we may obteine euerlasting life let vs rather chose pouertie or meane estate following that which is saide Let your conuersation bee without couetousnes Heb. 13. 5. So doing we shal win much as the Scripture witnesseth Make you friendes with the riches of iniquitie But godlinesse Luke 16. 9. is great gaine if a man be content with that he hath The example of Lazarus serueth also to the proofe heereof Notwithstanding 1. Tim. 6. 6. hee meaneth not that al rich men are murderers either that they ought to forsake their riches if they will be saued The Patriarkes were riche are in the kingdom of heauen they haue not Luke 16. 17. coueted to be rich hauing riches they did not set their heart vpon them but did distribute thē where neede was not putting their trust in them After whose example they that are riche in this worlde must not be highminded neither put their trust in the vncertaintie of riches but in the liuing God c. 20 VVisedome crieth without she vttereth her voyce in the streetes 21 She calleth in the high streete among the prease in the entringes of the gates and vttereth her wordes in the Citie saying 22 O yee foolishe howe long will yee loue foolishnesse and the scornefull take their pleasure in scorning and the fooles hate knowledge To the ende that we shoulde heare instruction and that therby wee might learn not to consent vnto sinners c. And that we shoulde not pretende cause of ignorance if we walke with them in their waies God from the beginning of the world hath taught vs doeth teach vs and wil teach vs so long as the worlde shal endure Solomon doeth signifie it by saying VVisedome crieth without c. For in his speache he vseth heere the Verbe which is put not onely to signifie that which is doone presently and in the future time but also that which is customably vsed to be doone For wisedome was neuer idle but as God hath thereby created al thinges euen so by it doeth hee gouerne and shall gouerne all thinges O Lorde howe manifolde are thy Psalm 104. workes in wisdome hast thou made them al. The worde of GOD is this wisedome Who instructed Abell to put his trust in God and to offer vnto him Sacrifice Who taught the Generation Iohn 1. Heb. 11. 4. Gen. 4. 4. of Seth to call vppon the name of the Lorde their God but only the wisedome of GOD Likewise it must bee saide of al the Patriarkes Iudges Kinges and Prophets that they themselues were taught also did teach others by this same wisdom Also by it haue the Apostles and Disciples bene instructed and haue byn taught For I wil giue you a mouth wisdome where against all your aduersaries shall not bee able to speake nor resiste Luk. 21. 15. And that we should alwayes be instructed by this wisdome He himselfe hath made some Apostles some Prophets some Euangelists Ephe. 4. 11. some Pastours and Doctours Let vs note herevpon that the Ministers of Gods Church ought not to be like vnto the Pope neither to his horned bishops nor others of their sects of whom it may be said al their watchmen are blinde they know nothing they are all dumbe dogges c. But as the Euangelicall worde is Es 5. 6. 10. committed vnto them to be heard through all the worlde of all creatures euen so must they crye aloud to waken the sluggards and to make such as woulde be deafe vnexcusable they must labour also to profite many as Solomon doeth well note it saying they must crye without in the streates c. Likewise our Lorde doeth teache vs verie well What I tell you in darkenesse that Mat. 10. 27. speake ye in light and what ye heare in the eare that preache yee on the house In al estates also ought this wisedome to crye both by wordes of edification by good counsell and by holie conuersation c. 22 O ye foolish Wisdom crieth after three kinds of people which occupie the world to wit the folish the scornful fooles The foolish are such as be vndiscreete and therefore easily to be deceiued and also to be taken with that which seemeth fayre to the eyes and to followe that which seemeth good to the vnderstanding of the flesh Looke what such folkes loue is but foolishnesse although the wisest of the worlde praise it and esteeme it Also God hath made the wisedome of this world foolishnes The 1. Cor. 1. 20. scornefull are such as haue their heart so swelled with pride and presumption their minde so malicious and wicked that they can not suffer to be taught any thing neither to be rebuked nor reprehended for their fault but scorne at all discipline and correction and in this scornefulnesse take their pleasure and delight as Solomon doeth signifie the same when he sayeth The scornefull take their pleasure in scorning The Pharisies shewe themselues to Luk. 16. Esai 28. 2. Pet. 3. be such There are also such nowe The fooles are muche like vnto the foolishe they are also of the manners and fashions of the scorners for they hate knowledge which is contrary to foolishnesse and scorning for hee
their life but rather that they may iustify themselues and giue to vnderstande that they shoulde not be touched Besides this wee must note that repetitions are vsed in the holy scripture the which albeeit they are esteemed superfluous and vayne and bee troublesome yet are they profitable yea necessary bycause of our rudenesse and flownesse the better to inculcate and make that which hath already beene tolde vs to enter into our vnderstandings or that wee may not pretende cause of ignorance if wee despise what hath bene taught vs. And among repetitions those are most profitable which serue for exposition of that which hath beene afore sayde as is this same whereby wisedome sheweth whereto she tendeth with her cry to wit that men shoulde not dwel in ignorance neither bee without vnderstanding lyke brute beastes but keepe knowledge and vnderstanding in the law doctrine of the Lorde whereby they are kept in the seruice and obedience of God in all humblenesse and reuerence following true religion Wherein she laboureth in vaine towardes the Idiots scorners and fooles which are obstinate and indurate for somuch it wanteth that they wil profite thereby that not only they refuse the knowledge and feare of the Lord but which worse is they hate it and persecute it as it is declared in this repetition But if wee would not haue such complaint repeated against vs wee must by and by after wee are once shewed our faultes in the name of GOD and by his worde obey admonitions and warning louing to be instructed that wee might knowe howe to walke in the feare of the Lorde As touching the rest sermons are not onely made for them which heare very well and are easie to bee taught but also for the deafe and them which would seeme not to vnderstande what is tolde them We must iudge that such people haue great neede to haue one thing often told them otherwyse we might thinke that in the wrytings of Moses of Dauid of the Prophetes Apostles and Euangelistes there are many vaine and superfluous things for they doe greatly vse repetitions and say one thing in diuers woordes And also although we thinke we haue no need of repetitions and that wee ought not to vse them yet if wee marke them when they are directed vnto the indurate and obstinate they wil greatly edifie vs. For first of all wee vnderstande that if God hath such care to reduce the obstinate into the right way by a more strong reason hee wil not suffer those which are easy to bee taught to forsake the right path but wil haue care to lighten them by his worde that they continually might follow it not declyning on the right hande nor on the left Secondly wee shal not desire to followe the indurate seeing them so often reprooued and bee threatened so sharply but shal bee moued to growe more and more in true knowledge whereby wee may bee kept stil in the feare of the Lorde 31 Therefore shall they eate of the fruite of their owne way c. As the heauenly wisdom is not contented once to haue complained of the Idiots scorners and fooles but hath repeated her complaint so nowe she maketh againe the lyke threatening as before but in other woordes For that which shee hath called feare she calleth eating and that which she called destructiō shee calleth to be filled Wherein we may see shee speaketh Ironicè in mocking the scorners as they deserue so to be And by so speaking she hath respect to their enterprises and counsels which were opened vnto vs when he said vers 12. and 13. we wil swallow them vp c. Now mocking their enterprises she saith Therefore shal they eate of the fruite c. As if she did say euen as al the labour of man is for his mouth and that there is no profite to man but that he eate drinke c. sith these persons haue laboured both Eccles 6. 7. Eccles 2. 24. with body and spirit it is not reason they should lose their paines but be recompensed for their trauaile and receiue the reuenue otherwise they shoulde suffer wrong For it is said Who goeth on warfare any time at his own cost Wherefore as they haue inuented 1. Cor. 9. 7. mischiefe for the innocent and taken greate paines to destroy and kil them not only in body but also in soule by offending thē for contemning of my counsel correction for hating of knowledge and refusing the feare of God euen so to recompence them for their labour I wil cause mischief to light vpon them that is to say the frute of their thoughtes To lay trappes for the innocent they haue digged and graued pittes but to drinke their fill they shal fal into the ditch they haue made and that they may haue more than they can desire and spewe vp againe their wickednesse shal returne vpon their heads and their wrong shal fal vpon their owne pate In this sort the going downe of their meate wil trouble and grieue them and their filling in tollerable to them as Solomon doeth likewise declare it saying 32 For ease slayeth the foolish and the prosperity of fooles destroyeth them 33 But he that obeyeth me shal dwel safely and be quiet from feare of euil As when the gluttons and dronkardes abounde in worldly riches they cannot vse them soberly and measurably to keepe them in health of body that they may employ their bodies and wits to such workes as bee profitable both for themselues and for their neighbours but doe vse them excessiuely eating and drinking without rule measure which is cause not only that they sleepe out of time vomit their meates and spewe out their wine and haue no care to do wel no more than brute beastes who are suffised with eating drinking and sleeping but is cause also why they are deceiued of their opinion for they hauing aboundance of riches and vsing them after their Iustes doe iudge themselues happy and thinke they are at their ease and take their pleasure and that no euil can happen them Euen so the witolde and fooles seing themselues to be the greatest heape and perceyuing themselues the strongest none resisting which can hurt them and that by this meanes oftentimes come to atchieue their counsels enterprises doe iudge to bee at their ease and to haue sounde and sure prosperity therein they become so dronken and abused that they thinke no euil can euer fal vpon them and in this arrogancy they are giuen to inuent the destruction of their neighbours and al the exhortations that can be made them by the word of God they despise and reiect but contrary to their opinion they are enuironed compassed with miseries calamities through feare wherof they become almost dead And for that that in such misery though they cry lamēt they seeke not those remedies which they ought they are destroied in this sort their ease killeth them their prosperity destroyeth them The Sodomites
God he sheweth heere that we shoulde not be like vnto the seede which fell by the high way side but to the good grounde which receiueth the Math. 13. 4. seede into it and that by so doeing we shal obteine the former promise And to shewe vs this he declareth more at large in that which before he had briefly saide and that for our better instruction because wee doe not easily at the first vnderstande what is spoken of God At the beginning of this declaration God openeth himselfe to be our Father when he calleth euery one of vs which hearken to his wisedome his sonne and this is for that we should the more willingly followe his desires as also we are bound therevnto and that we might perceiue he demandeth nothing of vs but that a louing and gentle Father ought and may demaunde of his children That which he desireth of vs is that when we heare his wordes which are the seede of life wee shoulde receiue them in such wise that wee shoulde not suffer the foules of the aire to come and pecke vp this seed When he desireth vs to receiue and hide he teacheth vs that we doe not his commandements by doing onely the outwarde workes but the better to obey them truly wee must print them in our heartes and shoulde let the external workes proceede from the inwarde desire of the same chiefly of the glory of God Albeit that God also requireth vs to Mat. 5. 16. hide within vs his commandements yet is it not to say that it is lawful for vs to become false Nicodemites making ourselues beleeue that our heartes be right before God thogh they be dissembling and couered before men and not only so but also that wee cannot lawfully seeme to consent vnto superstition and idolatrie The wise man doth not teach vs that for as the Iewes were bound to declare themselues to be the people of God by the outward obseruation of the law of the feastes and of the sacrifices and other ceremonies euen so must we make profession of our Christian religion by bringing foorth fruites worthie of repentance 2 And cause thine eares to hearken c. Solomon sheweth vnto vs in this place how wisdome desireth vs to receiue her wordes by outward profession that we wold become her obedient children for therein she requireth that we shoulde bee hearers of Gods word in often resorting vnto the holy congregatiō amongst whom the name of the Lord is called vpon we taught in this holy word by the ministerie of men He sheweth also how she woulde not haue vs to be hypocrites but that our harts shold be truely wholy giuen to knowe God for to render vnto him true obedience when he saith And encline thine heart vnto vnderstanding When Solomon desireth vs to bow downe our eares vnto wisdome he meaneth that the ministers of the word should not be dumbe that it should not greeue them to preach wisedome not the wisdome of this world for it is foolishnesse before God from whom commeth al wisdome but that they should declare Mat. 11. 25. the mysteries that God hath hidden frō the wise prudent men of this worlde and opened the same to babes And because the world is bare of such ministers and that the sheepe are scattered as hauing no shepheardes and that they which most bragge themselues to be shepheards are rauening wolues we must therefore pray vnto god that it may plese him to accōplish his promise which he maketh in Iere. And I will giue you pastours according vnto my heart which shal feed you with knowledge vnderstanding Ier. 3. 15. And as the Ministers ought to speake these things so ought the sheepe to be also attētiue vnto his voice the which though it Iohn 10. 16. be heard frō the mouth of mē yet is it truly the voice of the great shepheard Other sheep I haue also which are not of this fold thē also must I bring they shal heare my voice c Therefore let vs heare and encline our harts to this vnderstāding with faith that our Lord do not reproch vs as he saith in Iohn but you beleeue not for ye are not of my sheep Let vs then cause our eares to herken vnto wisdome by faith let vs giue him our harts frō the abūdāce whereof let our mouthes be opē to praiers thāksgiuing according vnto Wisdomes desire as shee declareth saying 3 For if thou callest after knowledge Herein we may learn that it is a very necessarie thing to shew ourselues the children of God by outward profession also to shew with how much our hearts should be feruent when they ought so to mooue and stirre vp not only our eares to vnderstād Wisdom but also our mouthes to praiers therby to declare that wee haue great need that God should giue vs knowledge and endue vs with learning to giue him praise and thanks and to shew how we acknowledge and that all ought to acknowledge and confesse that it proceedeth of gift and fauour that wee are endued with knowledge and vnderstanding Likewise when Solomon is not content to say if thou callest after knowledge but repeateth saying and cryest for vnderstanding He teacheth vs that we should carefully and diligently seeke wisdom as if we perceiued it would depart from vs and would forsake vs as also indeed we are neuer indued therewith so perfitly but that yet wee want much therein This diligence is yet better expressed when he addeth 4 If thou seekest her as siluer As the couetous doe not sleepe for feare they should waxe poore also labour and suffer much hardnesse for to get riches and if they suspect any place whereas is siluer or treasure hidde they cease not but with greate care and sore diligence doe seeke and digge it vp that they may possesse forsake it not willingly til they haue gottē it so should the children of GOD applie their senses vnto wisedome and to haue al their delight therein as in their only treasures Let vs then first of al note that albeit wisedome would haue her children like vnto the couetous yet notwithstanding shee alloweth not couetousnesse also our Sauiour Iesus doth very muche forbid it vs. But yet shee woulde haue that the children of light should be as wife and prudent in their generation as are the Mat. 6. 14. children of this worlde in theirs Nowe the wisedome of the worldlinges is to be very careful to prouide for the time to come that they may not want Experience doeth shewe it and the Steward which is accused may be an example therof vnto vs. We Luke 16. 1. haue not such a desire after the heauēly riches as we may wel perceiue if we be of sounde iudgement neither can we denie it vnlesse we will falsifie our Lorde who saith The children of this worlde are in their generation wiser then the children of light Luke 16. 8 Thus we agree not
to wisedomes wil the which notwithstanding is needeful for vs to folowe if in time to come we wil not want Being like vnto the couetous in care and diligence let vs flye couetousnes and with an earnest affection folowe the heauenly riches Secondarily let vs note that we should be ashamed to see that the couetous must be our teachers and maisters And that their diligence Mat. 6. Luk. 16. about these worldly things must be a lesson for vs to folow the heauenly treasure Furthermore wee must confesse the great gentlenes of God which doeth offer vs his inestimable riches and to attaine thereto requireth of vs no greater care nor diligence then the worldlings haue to hunt after earthly riches which sodainly vanish away from vs and perisheth 5 Then shalt thou vnderstande c. He promiseth vs that if wee yeelde vnto these conditions answering vnto the desires pleasures of wisedome that we shal vnderstand the feare of the Lord c. This promis at the first sight seemeth not to be of any greate importance neither doeth it seeme that wee may receiue any profit thereby and therefore the fooles and mockers which desire not to mortifie their fleshe but to giue it libertie so much as they can doe despise and reiect this promis neither doe they also make any accoumpt of the former conditions But the children of God which through the holy Ghost do fight against the lustes of their flesh to tame it doe set much by this promis as also it bringeth vs great treasures exceeding riches For as it is said by S. Paul in the Cor. Thinges which eye hath not seene 1. Cor. 2. 9. and eare hath not heard neither haue entred into mans mind or heart which thinges God hath prepared for them that loue him It bringeth vnto vs I say a sure habitation for whosoeuer truely knoweth how to serue GOD with al humblnes reuerence with al holynesse and honestie with al innocencie and obedience and doth delight therein is assured that destruction shal not come vpon him as a whirlewinde It bringeth vs rest also deliuering vs frō the feare of euil for whosoeuer hath true knowledge of God the same knoweth that he is his almightie Father and most merciful Sauiour And therfore in very knowledge he saith if God be on our side who shal bee against vs to doe vs hurt In this peace feare shal not come vpon him like desolation but walking in the feare and knowledge of God he holdeth the way whereby in the end he shal attaine vnto the possession and fruition of euerlasting life where he shal quite be deliuered from al feare and danger for euer And as they esteeme this promise so doe they also delight to follow the conditions which are made through the obseruing of the which they attaine to this promise not that by the obseruing of these conditions they can merite the fulfilling of this promise but bicause God which lyeth not hath so promised so pleaseth him to doe The which well appeareth by that which followeth For the Lorde giueth c By this reason hee closeth vp the mouthes of the proude hypocrites which make thēselues beleeue that God is their detter for sith that by wisdome knowledge and vnderstanding we walke the way of euerlasting life the which we haue not but of Gods gifts then must these proude persons bee dumb vnlesse they wil make Solomon a lyar He sheweth vs also that we cannot keepe the former cōditions vnlesse it be giuen vs of God and consequently that we haue not the vse of this promise but of meere grace and liberalitie for if the cause be not in our power no more is the effect Furthermore whē Solomō sheweth that in the obseruation of the former conditions we haue not to do with mortall men but with the Almightie eternal God that it is he which speaketh vnto vs whē we open our eares to hearken vnto wisedome he teacheth vs with what feare reuerence and with what care diligence we shoulde reade the holy Scriptures heare the preaching of the Gospel for therein doth God opē his mouth to giue vs wisdom And we must not imagine any carnal thing of God seeing he is a spirite Hereby wee may learne that we ought not to resort to the preaching of the worde and to the publik praiers slackely or for customes sake as doe the Hypocrites the Superstitious and Idolaters but to the ende that we may receiue and learne wisdome of God through his grace goodnesse whereby we knowing him may walk in his feare And sith it is the gift of God we should remember to pray continually vnto him for the same And what wisdome soeuer we haue wee wil praise ourselues neuer the more for it as if we were something more then others which are voide therof but without abusing ourselues we wil confesse with Saint Iames that euery good Iam. 1. 17. gift and euery perfect gift is from aboue and commeth downe frō the Father of lightes Otherwise we should wel deserue to heare What hast thou that thou hast not receiued Moreouer there is none amongst vs which wold not only think himself to be out of 1. Cor. 4. 7. his wit if he should refuse a thing which he could not want but also would iudge himself most vnthankful if he did not receiue it with hartie thanksgiuing when it were freely offered him Nowe that this promise with the reason ioined therto doth bring vs so much goodnes as hath bin saide Solomō sheweth when he saith 7 He preserueth the state of the righteous he is a sheelde to them that walke vprightly 8 That they may keep the wayes of iudgement he preserueth the way of his saints Heere Solomon maketh God like vnto thē which through pitie do receiue and hide the poore afflicted in their houses from the wrath of their persecutors The which we may knowe by two wordes that Solomon vseth in his speach The first which we haue translated to preserue signifieth also to hide and to keepe close The seconde which we haue enterpreted state doth come of a Verbe which signifieth to be and so it may be translated being as if he did say The Lord so hideth the righteous that he preserueth thē in their being to the end that destructiō shold not ouercome thē but might escape and so alwaies remain in their being He meaneth not according as the world speaketh when he saith That they shal remaine in ther being for heerein hee speaketh of that life which he knoweth to be but corporal and temporall the which oftentimes the righteous haue taken from them through the crueltie and tyrannie of the wicked but when the righteous knowe that al the heares of their head are numbred before God they care not for their being in this world neither doe they feare them which onely can kill the body So long as God woulde haue vs to liue we shal be preserued
abhorred If we thus do we shal walke in the way of good men And albeit that during this mortall life we haue many imperfections and that sinne dwelleth in vs yet wil not God impute them vnto vs for our destruction our house shal not be inclined to death but shall attaine the waies of the liuing and shal in them be preserued as Solomon doth affirme the same vnto vs saying For the iust shall dwell c. For to encourage vs to walke in the way of good mē he maketh vs a promise of a thing that naturally we desire that is to say to liue long vpō earth And immediately after hee giueth the reason wherefore hee allureth vs to walke in the way of good men in the which reason he sheweth who are the good men and righteous that is to say the iust and vpright And so he teacheth vs that wee are not righteous and good except we walke vprightly and sincerely But it may be said that this promise cānot giue vs courage to walk in this way for it belongeth nothing at al vnto vs which are heathen but onely to the seede of Abraham I answere albeit that after the doctrine of Moses Solomon heere speaketh expresly of the lande of Canaan appertaining to the children of Israell neuerthelesse nowe sith the worde of God is directed vnto vs and that thereby we know Gen. 12. 17. howe the earth is the Lordes we must take this word Land more generally For in what countrey so euer wee dwel sith the lande is his he giueth vs our dwelling and abiding therein And in this sort if we be good and righteous iust vpright the promise belongeth vnto vs ought to encourage vs to walke in the way of good men It may bee saide againe that the promise to dwell in the land is not beneficial vnto the iust and vpright because that most commonly they are oppressed violated and threatened Psal 24. 1. to bee rooted out of the earth Answere that the earthly life how wretched soeuer it bee and what aduersitie soeuer they suffer therein yet it cannot bee but profitable to the iust and vpright For this earthly life is to them a blessing of God if it were but forsomuch as God doth witnesse his fatherly loue towards them maintaining them in this life But it wil be said that this blessing lasteth not long and so that they haue no great benefite by dwelling in the lande I Answere Albeit that sometimes it happeneth that the Lorde doeth seeme to withdrawe the iust and vpright whome he most loueth out of this worlde yet hee leaueth not his worde vnaccomplished whereby he promiseth them that they shall dwell in the lande and remaine in it as we must vnderstande it For what earthly riches soeuer GOD doth promise we must take thē with condition so far as it is expedient for our spiritual health But it wil be said againe Though it were so that the iust should remaine long on the earth yet the promise could not ferue enough to prouoke thē to walke in the way of good men For we see the vngodly and froward the wicked and hypocrites to liue long and prosperously in this world wherewith the faithful may be tempted and therefore they are admonished in the 37. Psalm 37. 2. Psalme not to bee vexed though they see them prosper and reioyce seeing that their destruction is at hande from the which they shall neuer be raised vp againe I answere that they which are not iust and vpright vse not their owne in this life but they vsurpe other mens goodes as theeues and robbers though they haue them by succession by gift or getting for they holde them without Gods promise which onely maketh the faithful iustly to professe that which they haue in this worlde It might be further replied that for all the promise which the iust and vpright men haue to dwel in the lande that yet they haue nothing more than the wicked and that indeede they enioy not the land so largely nor so much at their ease as do the wicked and therefore that this promise cannot induce them to walke in the way of good mē I answere again That this is the same promise that God made vnto Abraham in Genesis And the selfe same which is often repeated in the lawe by Moses and in the Prophetes and as expounders Gen. 12. 7. of the lawe Wherefore the Lawe was our scholemaister to bring vs to Christ Again for al the promises of God in him Gal. 3. 24. are yea and are in him Amen vnto the glory of God through vs. Nowe Iesus Christ came not into this worlde to beare temporall 1. Cor. 1. 20. rule and to possesse great earthly riches as he hath declared both by worde and deede nor to place his at their ease and to make them great Princes of this worlde Therefore we must vnderstand that in the promise of the lande is enclosed the same of the heauēly heritage that there are none but them to whom the promise of the lande is made and which apprehend the same by faith who are made heires of euerlasting life As the promise of the lande is not giuen to the frowarde and wicked so haue they no hope in the kingdome of GOD. It is then no smal matter to haue this promise to dwell and remaine in the land as the auncient Fathers did wel vnderstande it for hauing the promise they rested not in the lande but aspired for higher things that by faith which hath no stay but on the promises onely For if wee beleeue and hope for that which is not promised vs wee shal be frustrate of that we looke for as fooles and arrogant That the auncient fathers haue aspired and looked for more excellent Heb. 11. ◠things by the promis of the lande the Apostle is witnesse therof By faith Abraham abode in the lande of promis as in a straunge countrie as one that dwelt in tentes with Isaac and Iacob heires with him of the same promis for hee looked for a Citie hauing a foundation whose builder and maker is God If we should alledge this promis to the wicked which endeuour by violence to roote vs out of the world they would scorne and mocke vs for our labour for they thinke they haue the power to destroy vs at their pleasure and that they be maisters and Lords of the lande that no man should gaine say them But the holy Ghost by Solomon pronounceth the contrarie for he saith But the wicked shal bee cut of c. The 37. Psalme doeth set foorth this more at large Albeit then that the wicked florishe and prosper in this worlde yet Psal 37. shal they not continue long but shal within a litle space after their prosperitie perishe eternally For if God doeth not count them worthy to possesse the lande by promis much lesse will hee iudge them worthy of the heauenly kingdome out of
promised fauour vnderstanding the which aboue al things are to be desired nothing to be esteemed more Nowe first of al when fauour is promised vs for binding mercy and trueth vpon our neckes we must vnderstandâ— that what obedience soeuer we giue vnto the law of God yet hee cannot be our bondman for albeeit wee may deserue of men that they should be pleased with vs and that they stand bound by our mercy shewed towards them yet we can neuer be so faithful vnto God trusting in his goodnes but there wil be some doutfulnesse distrust incredulitie mixed therwith for the which we wel deserue to be forsaken of God And indeed we should be forsaken except he made vs finde fauour in his sight Likewise though it were so that wee were perfite in fayth yet coulde wee not boast ourselues to deserue seeing al the strength we haue or may haue is the gift of God Secondarily the vnderstanding that wee haue by the word of God which we kepe by faith obedieÌ„ce is called good because it bringeth foorth good frutes to the honour and glorie of God to the profit of ourselues and neighbours Contrarily the vnderstanding that is gotten by mans wit and naturall reason by doctrines traditions of men cannot haue this title of goodnes For though it be highly esteemed in the world yet sith it is reproued of God by him couÌ„ted foolishnes we ought to reiect it as vaine and vnprofitable yea as hurtful for it comes of the 1. Cor. 1. 3. 19 20. 3. 19. Rom. 8. 6. fleshe the desire whereof is death Therefore if wee wil auoyde death let vs not folowe the wise worldlinges but let vs rather choose to bee despised of them as fooles so shall wee bee wise in Gods sight Thirdly when wee are commanded that through trueth and mercy wee shoulde finde fauour and vnderstanding in the sight of God and man it is first shewed vs that the keeping of Gods commandements doeth not stande onely in outwarde woorkes as hypocrites doe falsely beleeue but euen as God seeth the harte and iudgeth the secret thoughts of men herewith that our words and outward workes are no whit hid from him so also al our affections purposes counsels thoughts minds are before Heb. 4. 12. him It foloweth that if we wil please be wise before God we must haue al our affections so ordered that hee bee in no wise offended by theÌ„ so that with al our inward parts we should be giuen to meditate his law keepe his commandements Further it is shewed vs that as God hath not created the inwarde parte of maÌ„ only but the visible earthly body also so he would not haue it vnprofitable but would that we should bestow it about his seruice not that he hath need therof but loke what we do through our bodies to the edifying profit of our neighbours according to his woorde he counteth it done vnto himself And this is the cause why Solomon would haue vs finde fauour good vnderstanding Rom. 12. 17. before men and that S. Paule counseleth vs to procure things honest not only before God but also before meÌ„ The which seemeth to bee very harde for there is no people so detestable before men as they that are giuen to goodnes NotwithstaÌ„ding they find fauour vnderstanding in the sight of men as Solomon coÌ„mandeth them so much as they can according to this holy word For euen the vngodly which often do them hurt wrong are oâ—â—rcome in their consciences that they be iust confesse no les as Pharao towards Moses the people of Israel Saul towardes Dauid Fourthly albeit wee must seeke the fauour both of God men yet is it not to say that it is lawful for vs to labour to please Gal. 1. 10. Mat. 6. 1. men or seeke to bee praised of them Finally sith that through mercie and truth wee obteine fauour in Gods sight it followeth that if we be infidels and vnmerciful we deserue to bee abhorred counted fooles both before God and men though by our carnal vnderstanding by our subtilties and enterprises wee obteine the fauour of the worlde 5 Trust in the Lord with al thine hart leane not vnto thine owne wisedome 6 In al thy wayes acknowledge him and he shal direct thy wayes To the ende that wee may the better knowe howe to guide ourselues Solomon doeth expounde the lawe vnto vs by partes giuing vnto vs diuers commandements And first of all to the intent we shoulde not bee forsaken of truth but thereby might find fauour before god he would haue vs to trust in the Lord wherby we should be assured he loueth vs as a good father doth his children therefore that he desireth nothing but our prosperitie saluation and wil not suffer vs to perishe This assurance is giuen vs by the worde the which doeth set foorth the good wil of God towardes vs. Solomon saying thus Trust in the Lorde woulde haue vs to lay holde by faith vpon the promises of God beeing certaine that God wil not nor cannot goe against them for hee is the vnfallible truthe likewise that no power can let him to keepe promis for he is the almightie whose counsel shal stand for euer and his whole wil shal be fulfilled Nowe hee sheweth vs that it is Esa 46. 10. not ynough to heare and talke but he requireth the hart And hee teacheth vs that it is not lawful to apply our harts to the lustes of our flesh and worldly pleasures for hee requireth the whole hart saying Trust in the Lorde with al thyne hart In this hee teacheth vs that which Moses teacheth in the twoo first commandements Ex. 20. 2. 3. 4 Thus our hartes must not bee parted to giue one portion vnto God and the other parte some where els that were to giue a companion vnto God the which hee cannot abide And because that diuers not esteeming the woorde of God the which ought to bee the wisedome and vnderstanding of his children seruantes doe dreame and forge in their braines diuine seruices whereby they thinke to honour God labouring much there abouts Solomon to withdrawe vs from this abuse and foolishe presumption doeth warne vs that to trust in God with all our harts we must not leane to our owne wisedome as Moses warneth the children of Israel By this wee may iudge that there are Deu. 12. 8. but a fewe which trust in the Lord as they ought for the greatest part of the world doe set their hartes on other thinges then on God and many also wil serue him after their owne fansie And this is through ignorance and contempt of the woorde that they fal into such beastly blockishnes as S. Paul saith For God also punisheth Rom. 1. 21. their vnthankefulnes in blinding and giuing them vp vnto a reprobate minde Moreouer considering wee cannot trust a man except we loue him
Solomon exhorting vs to trust in God would haue vs to loue him as Moses saith Nowe if wee doe thus loue God we wil worship him in spirit and trueth and wil cal vpon Deu. 6. 5. him chiefly in our spiritual necessities knowing that it is hee onely which wil and can prouide for al our necessities If wee doe truly knowe that hee is such a one wee wil feare to offende him and wil rather suffer al miseries yea death it selfe then to doe any thing which might displease him The trust then that Solomon requireth of vs importeth a true knowledge of the goodnesse and power of God towarde vs whereby we are led to loue him and feare him to woorship and cal vpon him And when all the hart is required theretoo for it is the ruler of the woordes and woorkes euen of al the body the which is vnmoueable dead without the hart it foloweth thereof that wee doe not trust in the Lorde except wee apply al our woordes and woorkes yea our whole body to his seruice Likewise when Solomon maketh an Antithesis setting our wisedome against trust in God wee must Rom. 6. 13. 12. 1. vnderstande that the wise of this worlde haue no trust in GOD wherevppon it followeth that they giue him no obedience that pleaseth him 6 In al thy wayes acknowledge him For the secondâ— commaundemente Solomon woulde that wee shoulde acknowledge GOD not in one point onely but in all our waies For to vnderstande the same commandement well let vs knowe that our VVayes are our thoughtes and affections desires willes purposes counsels enterprises wordes and workes and whatsoeuer wee doe and suffer Wee must in al these things acknowledge the Lorde that is to say wee shoulde not thinke purpose noâ— take any thing in hand except wee bee sure that God guideth al by his spirite If wee speake that it shoulde bee as the 1. Pet. 4. 11. wordes of God if wee doe any workes that they shoulde bee as by the power which God giueth vs that he may be glorified in all thinges To bee short let God bee our ruler and guide working in vs both the wil the deede according to his good pleasure Phi. 2. 1â— by his direction let vs imploy ourselues about our saluation with feare and trembling Likewise if wee suffer any afflictions after what sorte soeuer they bee let vs knowe that wee haue well deserued them for the offences that wee continually commit against the Maiestie of our good GOD by whose hand we are chastened and not by other and therefore wee must receiue his chastisementes paciently with thankes giuing in following Iob and the Prophetes Thus dooing wee shall acknowledge Iob. 1. 21. Iam. 5. 10. the Lorde in all our wayes But if we doe slacke the bridle vnto our affections and lustes wee doe not acknowledge the Lorde but deny him and blaspheme his holy name and prophane it so muche as lieth in vs. And forasmuche as there is none so righteous whiche can boaste that hee acknowledgeth thus the Lorde therefore it is necessary for vs all to lay our mouthes to the ground not to take the boldnesse to lift vp our face on high but that with al feare and humblenesse truely to confesse innumerable faultes and to pray vnto GOD that he would not enter into iudgement with vs but bee mercifull vnto vs poore sinners graunting vs grace that wee may acknowledge him in all our wayes If wee call vppon him thus in trueth and in feare hee will not suffer vs to goe out of the way and to wander in the broade way of damnation but as hee promiseth vs by Solomon he will direct our pathes to bring vs to life This coÌ„mandement ought to bee greatly esteemed of vs considering the promise which is added therevnto For there is none that delighteth to goe astray out of his way except hee be out of his wittes but rather will take a guide to leade him and to carry him the right way and spare not to giue him money to bee led the right way Therefore we must bee very careful to acknowledge the Lorde in our wayes and wee shall not wander out of them for wee shal haue a trustie Guide who offereth himselfe vnto vs freely as Solomon doth shewe vs saying And he shal direct thy wayes Solomon is not witnesse alone of this promise but also his Father Dauid before him Gracious and righteous is Psal 25. 8. the Lorde therefore will he teache sinners in the way And before this Moses was a witnesse thereof When hee promiseth the Deu. 28. blessing of God in al thinges vnto them which obey him And then because of this promise added wee ought to haue the commandement in great price we must also be diligent to pray Shewe mee thy wayes O Lorde and teache me thy pathes For albeit the chiefe direction of our pathes is to acknowledge the Lord in Psalm 25. 4. all his waies yet the promise doth teach vs that it coÌ„meth not of our owne power nor by free will that we acknowledge the Lord in al our wayes to walk in the right way in safetie but it commeth of the onely grace of God If it remained in vs it shoulde not bee needeful for God to make vs any suche promise but it should bee superfluous the which wee ought not to say nor to thinke Wee must therefore humble ourselues and say with Ieremie O Lorde I knowe that the way of man is not of himselfe â—er 10. 23. neither is it in man to walke and to direct his steps If in thus acknowledging we pray continually with Dauid Leade mee O Psalm 5. 8. Lord in thy righteousnesse because of mine enimies Make thy waye plaine before my face And againe Teach mee thy way O Lorde and leade mee in a right path because of mine enimies Psal 27. 11. And albeit wee haue many imperfections yet wil God accept our acknowledging for perfect Therefore let vs acknowledge all thinges to depende vpon God and take nothing in hande without his will Let vs not be like vnto them which say Let vs goe to Iam. 4. 13. day and to morrowe vnto suche a Towne and dwell there a yeere c. 7 Be not wise in thine owne eies but feare the Lord and depart from euill 8 So health shal be vnto thy nauell marrowe vnto thy bones In this third commandement Solomon doeth expounde vnto vs how wee shoulde acknowledge the Lorde in al our wayes for to do it hee giueth vs three instructions The first is Bee not wise in thine owne eies Whereby he would that we shoulde renounce our wisdome and that we should not thinke to bee able for to gouerne and guide ourselues in our wayes The second is Feare the Lorde Whereby hee woulde not haue vs to followe the affections of our fleshe the which doth cause vs to despise God and to stande vp against him and that renouncing
our wil we shoulde giue obedience vnto the Lord and with all feare and reuerence wholy to submit ourselues vnto his wil. The third is and depart from euil whereby he would that we shoulde cast of and forsake al vices and sinnes that we should be cleane from al filthines both flesh and Spirite Wee doe not acknowledge the Lorde in our wayes except wee folowe these three instructions the which depende the one of the other For if we thinke that we be able to gouerne ourselues we make no account to obey God and to reuerence him wherevpon foloweth that wee giue ourselues vnto al euil But contrarily if wee feele our vnablenes indeede wee become humble and doe feare to offend God Therefore to acknowledge the Lorde in our wayes wee must take heed that we walke not after the affection of our fleshe for it is God his enemie it is not subiect vnto his lawe neither can be whervpon foloweth that it can not be giuen but to doe euil from the Rom. 8. â— which we must depart through the feare of God but not otherwise And in this holie feare standeth the true acknowledging of the Lord and not in the feare to be dampned the which holdeth vs captiue vnder mens traditions Now first of al hee sayth not simply bee not wise for hee shoulde gaine say himselfe seeing that in the beginning of this booke hee affirmeth that it is made for to knowe Wisedome c. the which he commendeth greatly And also in forbidding simply to bee wise hee shoulde gainst saye Moses from whome hee hath drawne this doctrine in diuers places And hee sharpely reproueth the people of their follie saying Doe yee so rewarde the Lord O foolishe people and vnwise Deut. 4. 6. Deut. 32. 6. c. Againe in the 28. verse For they are a nation voide of counsell neyther is there any vnderstanding in them c. So he doth not forbid vs to bee wise but hee sheweth vs that there is a certaine kinde of Wisedome which we must eschue and detest which is not properly Wisedome but arrogancie pride and presumption The declaration is when hee sayeth in thine owne eyes Wherein hee teacheth vs that it ought to suffice vs that God alloweth vs as wise and that wee shoulde not thinke ourselues to 1. Cor. 3. 18. bee wise but to become fooles that wee may bee made wise before God Wee must bee wise therefore folowing that which wee knowe to bee good by the worde of God But wee must not haue this opinion of ourselues that wee are wise for suche an opinion woulde make vs disobedient and rebels against God and woulde engender in vs a great contempt of our neighbours In this wee shoulde not acknowledge the Lorde neither woulde hee direct our pathes but woulde let vs wander astraye Secondly for to shewe vs howe wee shoulde not bee wise in our owne sight hee exhorteth vs vnto feare and not simplie vnto feare for the seruantes and children of God haue a promise heere aboue in the 1. and 33. verse that they shal dwel in safetie and shall rest without astonishment of euil So they Proâ— 1. 33. shal not neede to feare any thing which may happen to them iâ— this worlde and also they shal not neede to feare damnation Wee must thus vnderstande it for Solomon setteth this promise agaynst the former threatening but hee mooueth vs vnto the feare of the Lorde which is the beginning of knowledge as heere aboue where hath beene shewed what this feare is and Pro. 1. â— wherein it standeth Thirdly after hee hath mooued vs to feare the Lorde hee biddeth vs to departe from euil Wherein he giueth vs to vnderstande that when men liue without the feare of God then there raigneth nothing but euil and also that where there raigneth nothing but euil in that place there is no feare of God 8 So health shal be vnto thy Nauel As it is not enough for a way faring man to bee wel directed least hee goe out of the right way but also for to walke is required that hee bee whole and haue his health and strength and that hee haue wherewithall to bee refreshed otherwise he can not perfourme his voiage but shoulde bee constrained to stay and tarrie So Solomon thinketh it not enough to promise that if wee acknowledge the Lord in our wayes that hee will direct our pathes but hee appointeth vs an ordinaunce verie healthfull commaunding vs to folow it in our wayes to witte Be not wise c. The same being giuen hee promiseth vs that wee shal be in good health to walke in our pathes when hee sayeth health shal be c. Through this promise wee shoulde bee earnestly mooued to folowe his ordinaunce For there is none of vs but if hee were assured that the potion or receipt of the Phisition shoulde bee healthfull but that hee woulde folowe it though it were troublesome and hard For wee are wonte to say There is nothing but I wil doe it so that I may recouer health By a more stronger reason when the spirituall Phisition doeth bring vs the heauenly Commaundement and that hee promiseth vs health and spirituall strength whereby we shal liue not a short tyme but for euer we should bee readie to receiue and to followe this commaundement euen with greater diligence and loue then wee doe the earthly commaundementes by so much as the heauenly and spiritual thinges are more excellent then the earthlye and corporal and as wee ought to preferre our soules before our bodies And albeeit that Solomon in this promise doeth not expresse but the nauill and bones which are onely corporall partes yet wee must not thinke it straunge or amisse if wee saye that hee promiseth vs health and strength to our soules for as Abraham and the good olde Fathers had the promise of the land by this promise did assure themselues of the heauenly kingdome euen so when God by his word doth promise vs health of bodie we shoulde be assured of the same for our soules and not to care for our bodies but in as muche as so farre as we may applie them to the seruice of God For as Abraham Isaac and Iacob dwelt in the lande of Canaan but as strangers and yet God deceiued them not but fulfilled his promise by preparing them a Citie and receiuing them into it euen so although he send often vnto the faithful diseases afflictioÌ„s yet he ceasseth not to accomplishe towardes them this promise of bodily health and strength in taking care of their soules For healing aâ—d fortifiyng their soules hee forsaketh not their bodies but giueth them health and strength so much as hee knoweth to be expedient Thus contenting ourselues with suche health as it pleaseth God to sende vs howe shorte so euer it bee let vs knowe that God is true in his promises and let vs not enuie the healthe and strength of the wicked for as they haue no promise of bodily
health so haue they not of the spirituall health from the which they are wholy depriued though they enioy the corporal Now theÌ„ sith that by promise we haue health streÌ„gth we shuld bee ready to giue thankes to GOD therefore and to acknowledge what his gift and benefit is and not that wee can deserue it through our good rule and gouernement albeeit that it is necessarie to gouerne ourselues wel if wee will reteyne health For if by going forwarde in excesse wee thinke to keepe health and strength this were but to tempt GOD who commandeth vs sobrietie and temperance And our Lorde Iesus sayth Take Luke 21. 34. heede to yourselues lest at any tyme your hartes be oppressed with surfeting and drunkennesse and cares of this life and least that day come on you vnawares Moreouer let vs knowe that GOD doeth bestowe his blessings howe to whome and when it pleaseth him and can take them from whome hee wil neither is it laweful for any man to say Why doest thou so Therefore if wee be afflicted with sickenesse with feeblenesse and weakenesse let vs take good heede that wee murmure not neither to spite ourselues nor lament through impatience for it were to accuse GOD of vnâ—ighteousnesse and crueltie But euen as God doeth promise vs health and strength if wee bee not wise in our owne opinion so when wee bee sicke and weake wee ought to knowe that wee well deserue to be so afflicted because wee haue prouoked the wrath of God against vs by offending in pride rebellion and vnrighteousnesse Therefore let vs impute our sickenesses vnto our sinnes by folowing the good old Fathers who in their sicknesses felt that God was angrie with them for their offences as it appeareth by Dauid and also by King Ezechias And albeit Psal 6. Psal 38. Esai 38. that God doeth iustly afflict vs with diseases and that it is not lawfull for vs to complayne of him yet sith hee doeth promise vs health hee woulde haue vs to aske it of him and will graunt it vs as wee may knowe by the witnesses afore alledged and also our Lorde Iesus doeth teach vs it commaunding vs to aske our dailie breade whereof health is a parte Mat. 6. 11. 9 Honour the Lorde with thy riches and with the first fruites of all thine increase 10 So shal thy barnes be filled with abundance and thy presses shal burst with newe VVine The fourth Commaundement hath respect vnto that which God hath ordained in his lawe Exo. 23. â—â— 25. 2. The first of the first fruites of thy lande thou shall bring into the house of the Lorde thy God And againe Speake vnto the children of Israel that they receiue an offring for mee of euery man whose heart giueth it freely ye shal take the offring for mee And in the 1 and 2. Chapters of Leuiticus And therefore at the first sight it may appeare that this Commaundement doeth nothing apperteyne vnto vs but onely to the Iewes till the tyme that Iesus Christe came and appeared in the fleshe For if they wil receiue Iesus Christe they haue the trueth of the figures and auncient shadowes But Iesus Christe who is the true Expositour of the lawe and the fulfiller thereof and not the destroyer doeth shewe vs well that this Commaundement ought alwayes to bee obserued of vs for hee sayeth And the King shal answeare and say vnto them Verely Mat. 25. 40. I say vnto you in as muche as yee haue done it vnto one of the least of these my brethren yee haue done it to mee And to this purpose Saint Paule doeth stirre them vp saying I was filled Phi. 4. 18. after that I had receiued of Epaphroditus that which came from you with an odour that smelleth sweete a sacrifice acceptable and pleasaunt to God This is the custome which is acceptable vnto God Deui. 26. 11. Mat. 12. 7. Heb. 13. 16. Then for to obeye this Commaundement wee must bee mercifull in helping the needâ—e with that which is ouâ—s as Solomon expresly teacheth vs heere saying VVith thy riches We must not giue almes at the cost of another nor of our neighbors goods as doe men and mayde seruauntes and hyrelinges as do the couetous Vsurers and theeues which to the hurt of their neighbours labour to bee riche and of the spoyle doe giue almes whereby they doe no honour to the Lorde For as in olde time the Lorde refused the Sacrifices of suche people euen so the Esa 1. 11. almes giuen of robberie doe not please him In which number are to bee comprised the same of Priestes Monkes and Nunnes who vnder colour of long prayers and of their goodly seruice saide so deuoutly doe deuoure and swallow vp the houses of simple ones which are easily to bee deceiued What so euer suche folkes doe is abhominable before God for hee can not loue that which commeth from iniquitie And that which is gotten otherwayes then God commaundeth is robberie and theft yea and murther And therefore let vs not applie ourselues to nothing more then to obey the word of God for it alone shal giue enough in to our handes to bestowe But when wee heare that it is sayde Psal 24. 1. â—â— 8. The earth is the Lordes and all that therein is and againe Heare my people I wil not reprooue thee for thy sacrifices c heere may a question bee mooued whether it bee lawfull to counte and call that ours which wee possesse Aunsweare That wee neyther haue nor can deserue that any thing should bee ours otherwise our Lorde shall not neede to teache vs to aske of God that hee woulde giue vs our daily breade but all the creatures are ours and may vse them as ours with thanks giuing though they bee not due to vs and this comes to vs by the goodnesse of God which giueth vs all thinges aboundantly 1. Tim. 6. 17. for to vse and thus he doeth make them ours vsing towards vs a wonderful fatherly goodnesse that we acknowledging therin his great liberalitie shoulde not bee grieued to honour the Lorde with them by distributing them gladly and liberally vnto our needie brethren and neyghbours For it is sayde God loueth a chearefull giuer Thus doyng so muche it shall want that wee shoulde neede that God wil make vs to abounde in all 2. Cor. 9. â— thinges as Saint Paul doeth shew vs consequently saying God is also of power to make you abounde in al giftes Wee must also spende our substaunce reasonably as stewardes sparing nothing where necessitie requireth After this sorte wee shal honour God with our substance the which though it bee parted in many partes and that it bee eaten and consumed yet shall wee haue alwayes with sufficiencie great abundance as Solomon doeth promise vs saying 10 So shall thy barnes be filled This is that which Moses Deu. 28. 5. promiseth Blessed shal thy basket and thy store bee Againe The Lorde shal commaunde
vs both inwardly and outwardly His inwarde corrections and reprehensions are When God setteth before vs the hainousnesse of our sinnes and for them hee doeth astonishe and feare vs with his sharpe iudgement the whiche wee coulde not auoide if GOD shoulde deale with vs according as wee haue deserued And also of ourselues wee cannot hope to bee exempted from that vntollerable iudgement when we knowe wee haue offended the goodnesse of our deare and precious GOD and haue prouoked his wrath and anger his I say who is a consuming fire Hauing this knowledge wee weepe and lament in our heartes wee are greeued and displeased to haue offended so great a fatherly goodnesse so high a diuine Maiestie and in such griefe wee runne vnto his mercy Neuerthelesse let vs note that such corections are necessary for all Gods children and whosoeuer is exempted from them cannot bee certaine that God loueth him The outwarde corrections are diseases pouertie hunger colde persecutions and other miseries and afflictions as commeth from without the which are cōmon both to the childrē of God and to the wicked And it is necessary that when they happen to the faithfull they shoulde knowe it is GOD which doeth chasten them because he loueth them and will saue them and for this cause they ought not to refuse them nor bee vexed at them but to beare them with ioy and patience Likewise when God ceasseth to examine them without and giueth them a refreshing as hee hath doone the old Fathers they ought not to thinke that God hateth them but being in peace and rest ought to thanke God and bee alwaies readie looking to receiue of his hand what it pleaseth him to sende beseeching him that in prosperitie hee woulde not suffer them to fall away by slacking the bridle to the lustes of their flesh to liue in ease and pleasures of this worlde and in aduersitie to giue them strength and constancie to obey and beare them not dooing as the wicked which knowe not that all thinges come from the hande of GOD. Suche praying is verie necessary for all the faithfull For if God leaue vs too ourselues in prosperitie wee shall quickly forget him and giue ourselues to the desires of the fleshe and in aduersitie wee shall dispaire in him murmure and set nought by him yea and shall vtterly renounce and forsake him Wee haue many and sundry examples thereof in the Scripture as in Caine Saule and others 13 Blessed is the man that findeth wisedome the man that getteth vnderstanding 14 For the merchandize thereof is better than the merchandize of siluer and the gaine thereof is better than gold 15 It is more precious than pearles and all thinges that thou canst desire are not to bee compared vnto her 16 Length of dayes is in her right hande and in her left hand riches and glory 17 Her wayes are wayes of pleasure and all her pathes prosperitie 18 She is a tree of life to them that lay holde on her and blessed is he that reteineth her Solomon therefore to make vs more and more attentiue vnto wisedome doth attribute to a wiseman that which euery one of vs greatly desireth that is that hee pronounceth him Blessed Now how he is blessed wee might haue learned by the promises wherby Solomō hath labored heretofore for to draw vs vnto wisdome and may yet vnderstand it heereafter by the reason that he wil giue to shew how the wise man is blessed by the promises that the will adde But to pronounce that the wise man is blessed Solomon vseth a Circumlocution and comparison The Circumlocution standeth in this that he saith not blessed is the wise man But Blessed is the man that findeth c. And hee vseth the comparison in this that he maketh the wise man like to a man growne rich by his labour For as the man that is carefull in labouring to finde riches and treasures and hauing founde doeth take them for himselfe and seaseth vpon them is iudged riche even so he which by yeelding himselfe attentiue to the worde of God getteth wisedome and abideth therein by keeping the commandements of the Lorde is wise and as the riche man iudgeth himselfe and is thought of the worlde to bee blessed euen so the wise man is assured that he is blessed before God Nowe albeit the wise and the riche are heere compared together yet it is not to say that the blessednesse of the one is like and equall to the other for the riches that are gotten by wisedome doe not change but from good to better therefore the wise man is blessed for euer and without ende And as the goodes of this worlde do consume and are transitorie so also the rich man is not blessed through his riches but for a certaine time What cōparison then soeuer there bee yet is there great oddes betweene them the which ought to giue vs to vnderstand vnto which of the two we must bee attentiue that is to say vnto wisdome to the which sith the Scripture doth attribute blessednesse it followeth therefore that in riches in all thinges else of this worlde there is nothing but cursednesse when they are possessed without wisedome Iesus Christe our Lorde doeth well shew it vs in the sixth of Luke The riche man Luke 6. 24. 12. 20. 16. 23. spoken of in Luke hath truely felt it Now wisedome is the gift of God and the blessednesse also which commeth thereof Whervpon it followeth that the wise man will not reioyce in any thing hee hath as though hee had it of himselfe but will confesse that all commeth from God with praise and prayers and thankesgiuing And sith the giftes of God and his calling are without repentance hee neede not feare to fall into cursednesse to perishe therein but may haue this assurance that if he stumble or fall God wil holde him vp with his hande that he shall not bee bruised nor broken but be blessed euerlastingly Forasmuch also as they which finde wisedome are blessed it followeth that the foolishe are cursed And forasmuch as there is no other meanes to be wise but by hearing of Gods worde it followeth that the Papistes seeke for nothing but for cursednesse when not onely they contemne the word wil not suffer it to be purely preached but also persecute them which preach it and receiue it and labour to destroy the bookes that are replenished with the holy and sound doctrine of God Now Solomon to giue vs to vnderstande who is the man that hath founde wisedome addeth And the man that getteth c. Therefore if wee wil finde wisedome and be blessed let vs not bee like the Horse and Mule which want reason but let Psal 32. 9. vs get vnto ourselues vnderstanding by the reading of the Scriptures by the hearing of the word beseching god that it may please him to illuminate and conduct vs according to his promise I will instruct thee and teach the in the way that
to bring vnto the people that is to say the pure woorde of God inspired from God by the scripture the which is profitable to teache c. 2. Tim. 3. 16 It is the instruction of our father it is the learning whereunto al men ought to apply their mindes to obteine the true knowledge It is the doctrine which is profitable necessary for vs it is the lawe of God which we should neuer forsake but continually to be exercised therein In the which also he teacheth the people how to behaue themselues First of al that they should heare for to be instructed not by men but by our heaueÌ„ly father who is the only teacher for meÌ„ which speake are but his organes instruments SecoÌ„dly that they ought to be atteÌ„tiue giue diligent heed that they may be deliuered out of the duÌ„geon of ignorance to receiue light for to learne the true knowledge Thirdly that they shoulde confesse the goodnes and faithfulnes of God who wil not suffer them to be deceiued with fables and lyes with vaine and fruteles doctrines but doeth offer and set before them the wholesome doctrine of his lawe of his Prophetes and of his Gospel the which as hee freely vouchsafeth to giue vs so shoulde we againe willingly receiue the same with faith and obedience Fourthly that they shoulde not be negligent to doe wel as the lawe commandeth And in this manner wee shoulde apply our hartes and bodies vnto the seruice of our God as hee requireth and so wee shal not receiue the preaching of the woorde of GOD in vaine noâ— to our condemnation as they that doe come to heare but for order and fashion sake c. And to the end that none should doute of his doctrine and that they shoulde not bee grieued as with an heauie and hard burthen to beare he sheweth of whome he learned it and at what age 3 For I was my fathers Sonne tender and deere in the sight of my mother 4 When hee taught mee and saide vnto me let thine hart holde fast my wordes keepe my commandementes and thou shalt liâ—e King Dauid the Prophet was the father of Solomon who was indued with the holie Ghost wherby he did said and taught such things as were acceptable before God and profitable for his familie for al the people that were committed vnto his charge Now albeit that Dauid had many children yet Solomon speaketh of himself as if he had beene the only sonne of Dauid for hee saieth not we were many children of one father but he saith I was my fathers sonne It may be said that it is because that Dauid shewed greater signes of loue vnto SolomoÌ„ then vnto his other childreÌ„ exalted him aboue the rest making him King in his place His mothers name was Bersabee by whome he remained the only sonne of his father for he that was borne in adulterie was dead and the scripture maketh no mention that shee had any afterwardes and whiles his father and mother liued hee was yet â—ender and 1. Chro. 13. 5. 29. 1. was not yet come vnto mans age Againe also it may bee saide that Solomon was tender and deere and his mothers only sonne because she loued him tenderly and with a singular loue as shee sheweth But by the first exposition wee learne that Solomon whiles he was tender and yong did not runne from his father and mother to worke wickednes and to giue himselfe vnto follie and vanitie as the youth at these daies but was readie at hand to obey them as he declareth it when hee saith that hee was his fathers sonne tender deere before his mother For when hee thus speaketh he giueth to vnderstande that his father mother werâ— wel pleased with him and also endeuoured to please them Otherwise hee coulde not haue truly reioyced that hee was his fathers sonne c. For hee that trulie confesseth his parents hee loueth their presence for to obey and honour them We learne I say that the fathers and mothers ought to be careful and diligent so to gouerne their children that they should not be gadders abrode but be readie to come before them so often as need shal require to do â—â— kinde of dueties and not to runne abroade after foolishnes and vanitie We learne also that wee should not fly from the preâ—enâ—â— of GOD our only father to turne away from his woorde the which teacheth vs to giue vnto him al honour and obedience assure ourselues that we doe please him Contrarily wee decline from his instruction and forsake his lawe wherein wee shewe ourselues strangers and bastards and cannot truly reioyce that we are of his houshold and his children But not to flye the presence of our father it behoueth vs to be in the company of our mother the Church that we do often resort vnto the holy assemblies wherein the Gospel is preached vnto vs by the which we all beholde as in a mirrour the glorie of the Lord with open face Solomon being yet tender and not running from the presence of his 2. Cor 3. 18. father and his mother but being obedient vnto them was taught by his father in the worde of the Lord the which he himself witnesseth saying 4 When he taught me c. The youthes which make no account of instruction but doe hate correction and admonition and also giering and skorning all discipline and religion saying they are too yong to becom wise caÌ„not I say truly boast that they haue bin instructed of their fathers as doeth Solomon for none can be taught except he become willing to learne and cannot by their example induce others to heare good instruction as doeth Solomon when he saith that his father hath taught him as though he did say when I exhorte you to heare the instruction of your father I lay no more vpon you then I my selfe haue borne whiles I was yet yong Nowe Dauid for to haue his sonne Solomon wel taught committed him into the handes of Nathan the Prophet The lesson that Dauid giueth to his sonne is that hee saieth vnto 2 Sam. 12. 2â— him Let thine harte holde fast my woordes keepe my commandements Heere we learne that wee ought in no wise to doute of the instruction doctrine of Solomon we may iudge that he doth not teache vs any other thing then the same that he had learned of his father who was a Prophet and also as hath beene said before he set him to schoole with the Prophet Nathan For albeit that Dauid calleth the doctrine instruction which hee giueth to his son his words coÌ„maÌ„demeÌ„ts yet it is not to say they are the commaundementes and woordes of any other but of GOD. But it is the phrase of the scripture that it attributeth vnto the Doctours that which they teache because they are the Organes and instrumentes of GOD by whome hee communicateth his woorde vnto vs and giueth vs his commandementes Wee see that GOD
also which hath a good hart vnto God knowing that he hath need to be daily cōfirmed in the assurance of Gods goodnes wil neuer despise one promise although the same be often reiterated chiefly whē it offereth that which is to be desired aboue al thing bicause it is estemed of greatest profite lasteth longest The promise that Solomō presently maketh vs is euen such For thereby he offereth life to them which hold fast his sayinges that is to say to them which do not depart frō the exhortatiōs that they heare but as the same is offered so also they come for to meet receiue them in humble submissiō true obediēce Now though ther were nothing but this present life promised heere yet ought we not to despise it but to reioyce thereat for it is Gods gift which hath giuē vs this mercy to be created in this world by him doth continue it promising to mainteine vs long in this life the which as it is miserable and is so called esteemed yet it is not in that as we take the same from God but because we defile it by our sins therfore we deserue to suffer much miserie and indeede we suffer the same one in one sort another in another And albeit the wicked know not this yet do they greatly reioyce of this life esteeme it aboue al thinges so that nothing is more precious to them then it By a stronger reason when we know that the same is the gift of God the which is not promised for afterward to bring vs death but that this present life is promised vnto vs for to make vs hope for the eternal life the which wil neuer faile for it is conteined vnder the promise as it hath been expounded heretofore When I say wee haue this knowledge this promise ought to bee highly esteemed of vs and wee shoulde bee very careful to followe the meanes which are shewed vs for to cōserue this life and the rather seeing it costeth vs nothing to doe it but haue euery day the meanes freely offered vnto vs by preaching there remaineth nothing on our side sauing that we shoulde seeke by not departing from them to meete and receiue them And because that a miserable and paineful life is counted no life but rather death Solomon promiseth health vnto al creatures which wil seeke his wordes not onely corporal but spiritual and eternal This health hath beene spoken of heere aboue in the 3. Chap. verse 8. Woulde wee then bee assured of health and life Let vs giue eare vnto the worde of wisedome 23 Keepe thine heart with al diligence for thereout commeth life It is the heart then that must make our eares to encline and our eies fixed on the holy exhortations as Solomon hath well declared the same vnto vs when calling our eares to encline our eies to be bent to his wordes he would haue vs to keepe them in the mids of our hearts He hath not then promised life and health for the inclination of the eares nor for the sight of the eyes but for the care and diligence of the heart For this cause Solomon cōcludeth admonishing vs that we should keep our hart with all diligence and he giueth a reason For therout commeth life For wel to keepe our heart wee haue neede of very meete and conuenient armour the which Solomon hath taught vs heere aboue haue seene that the weapons of the heart are wordes commandements wisedome and vnderstanding Wherevppon followeth that albeit wee are admonished to keepe our heart yet it is not to say that the same is in our power but wee must pray vnto God that he wil vouch safe to defende and keepe it For the Lorde giueth wisedome c. For this cause also we are exhorted here aboue in the 3. Chap. and 5. verse Trust in the Lorde with all thine hearte c. And albeit these defenses come of God and not of ourselues yet must wee take heede that we be not negligent as if in vaine Solomon had exhorted vs to keepe our heart with all diligence For though it be not in our power because of the corruption of our nature yet this admonition serueth to aduertise vs of our duetie to the end that we knowing that we cānot do it shold haue our refuge vnto God who onely hath the power to defende and keepe our hearts yet in the meane while wee should not sleepe and doe nothing but as the Lorde doth offer his word vnto vs and thereby his wisedome euen so also our thoughtes and cogitations our affection and desires should be wholy giuen ther vnto and that we shoulde gouerne all our life as wise men wel learned If we haue thus our refuge vnto God wee will keepe our heartes withal diligence albeit therein is nothing of ours but so much as it pleaseth God of his grace to iudge it ours And forasmuch as the weapons for to keepe our heartes are such as is said we may gather that we loose our heartes by rebellion incredulity foolishnes slouthfulnesse ignorance consequently our life for this that we liue and shal liue is because our heartes are wel fenced with the former thinges Solomon doth well signifie it when hauing warned vs to keep our harts he saith For out therof commeth life In the which he maketh two reasons the first is that he giueth the reasō why he exhorteth vs to keepe our hearts The second is that we haue life because our heartes are kept And as the keeping and preseruing of them is the gift of God so is the life also which commeth thereof wherevpon it followeth that we cannot deserue the same as doe the popish Friers falsly lie 24 Put away from thee a froward mouth and put wicked lippes farre from thee Solomon here aboue in the 14. 15. verses hath forbidden vs the pathes of the wicked and for the better instruction thereof hath made an Antithesis of the same with the pathe of the righteous and for to know how we may walke in the one flie the other he hath exhorted vs to giue eare vnto his words And bicause it is not sufficient to haue our eares attentiue our heartes well fenced c. except by the gouernance thereof our outward works be wel framed and our faultes corrected whereby wee hurt our neighbors in hindering thē either in their goods or in their bodies or in their good fame or in their soules by slaunders euill examples For if the tree be good it wil bring foorth good fruits Matt. 1◠and to make it more fruitful they vse to cut away the dead branches and al superfluities and must be purged from al those thinges that are hinderances to let his fruite For this cause Solomon after hauing instructed our heartes which is as the roote whereby the tree liueth and by the which it bringeth foorth his fruites then he laboureth to refourme the life outwardly And first of all hee hath
much til they disdaine contemne others but also do so assure themselues in their wickednesse that they haue no feare of God nor reuerence to his word The Zodomites were thus high minded The Lord hath wel shewed that he Gene. 13. 13. 18 20. Eze. 16. 49. Gene. 19. 24. Esay 2. 11. 3 15. 5. 21. Luk. 16. 15. 24 abhorred their pride whē he ouerthrew thē He declareth the same in Esay Also our Lord declareth the same in Luke for that which is highly esteemed among men is abhomination in the sight of God The riche glutton likewise which was cloathed in purple and silke c. doeth shewe vs right wel that the proude are much hated with God and are of him abhorred when hee was throwne headlong into hel into such extremitie that hee coulde not obteine a drop of water c. God did wel shewe vnto Nabuchadnezar that hee detested pride c. But nowe albeeit that GOD doeth not dayly shewe vnto vs such examples of his hatred against the high minded and proude persons it is not therefore to say that GOD doeth not alwaies hate and abhorre them and that they shoulde feele the same at the time appointed as the examples and threatninges are conteined in the scripture Hee condemned Dan. 4. 28. ◠Pet. 2. 6. 9. 3. 9. the Citties of Sodome and Gomorrha to vtter ouerthrowe The Lorde knoweth howe to deliuer the faithful out of temptation The Lorde is not slacke concerning his promise and though the Lorde doeth punishe the proude immediatly let vs not waxe obstinate in our sinnes by contemning of his threateninges Let vs not be like vnto these scorners now now I say that wee are come to the last times which say Where is the promise of his comming 2. Pet. 3. 4. For since the fathers died al things cōtinue alike frō the beginning Those which speake think so shall at the last feele that they stroue against god that they haue opened their mouths against the holy one of Israel and haue blasphemed And seeing that God doeth declare vs these thinges by his worde if in steede of fearing that wee bee in his displeasure wee woulde bee assured of his loue and fauour towardes vs if in steede of fearing that hee abhorreth vs wee woulde bee ascertained that wee please him and are acceptable vnto him let vs humblie cast downe our eyes in fearing to offende him in trembling at his worde and not seeking after high thinges c. Thus doing wee may protest with Dauid Lord my heart is not hautie neither are mine eies loftie neither haue I walked Psal 131. 1. Rom 12. 16. in great matters and hid from mee And so farre of shall our destruction bee and that wee shoulde be stricken downe that wee shal rather bee exalted and preserued safe and sounde for whosoeuer humbleth himselfe shal be exalted For the Lorde is nigh vnto thē that are contrite and desolate c Not that we deserue it but it is his good pleasure to giue vs this grace Submit yourselues one vn 1 Pet. 5. 5. to another Deck yourselues inwardly with lowlinesse of minde for God resisteth the proud and giueth grace to the humble Secōdly he hateth and abhorreth a Lying tongue a false and vnfaithfull tongue a tongue that speaketh deceitfully and craftily not without cause for sith that he is faithfull and true euen trueth it selfe we ought to vnderstand that he cannot abide lying but wil punishe it most seuerely and sharpely in the time that hee shal thinke conuenient The Lorde shal destroy them that speake lyes When GOD Psal 5. 6. is so much mooued and offended with falsenesse and lying that hee threatneth the deceiptful and liers with so sharp a punishment they which haue the charge to leade the people vnto saluation and to keepe the same from perishing so much as lyeth in them ought to bee greeuously tormented in their mindes seeing that falsenesse and vnfaithfulnesse deceit and lying are so commonly vsed in the world not onely amongest them which want the worde of God Psal 12. 1. but also amongest them which dare well bragge that they are refourmed according to the Gospell For them chiefly shoulde the Ministers bee most greeued according too the example of Ieremie Iere. 9. 2. Besides this cause wee may marke others whereof the least being considered shal suffice for to iudge and discerne that GOD hath good cause to hate a false tongue and to abhorre it The tongue is one of the highest members of the body not of it selfe for the Lorde hath placed euery mēber in the body as it hath pleased him 1. Cor. 12. 18 The tongue then as the rest of the members ought too bee applied for a weapon of righteousnesse vnto God and if it bee false and lying it is a weapon of iniquitie vnto sinne and so it is a rebel against his maker Wherefore hee rightly hateth it and abhorreth it But to make our tongues to bee weapons of righteousnesse vnto Psal 34. 1. 35. 28. 5. 4 God wee must applie them to that which the Psalmist promiseth I will alwaies giue thankes vnto the Lorde his praise shal bee in my mouth continually And my tongue shal vtter thy righteousnes and thy prayse euery day Contrarily if we apply them vnto deceit and lying then are they weapons of iniquitie the which pleaseth not God for thou art not a God which louest wickednesse neither shal euil dwel with thee And this is vpon good right for such people are not onely rebelles against men but against God also for in them there is no righteousnesse If then wee wil vse our tongues Psal 50. 14. wel wee must giue them to praise God as wee are taught Offer vnto God praise c. And for to do this wel wee must abstaine frō offending our neighbours either indeede or in wordes For God hath saide vnto the wicked What hast thou to doe to declare mine ordināces that thou shouldest take my couenant in thy mouth seeing thou hatest to be refourmed Now as touching ourselues and the corruption of our nature we are all such we must therfore pray that God woulde haue mercy vpp on vs and open our lippes and therewith let vs followe the exhortation of S. Paule Wherfore cast away lying and speake euery man trueth vnto his neigbour Heereby Psal 51. 17. Ephe. 4. 24. we may vnderstand that if wee haue a false tongue first of all we are vnthankefull vnto God not confessing that hee hath giuen vs a wel spoken tongue and not a dumbe as vnto beastes Secondly that wee are more vnreasonable then the beastes when we vse our tongues against the ordinance of GOD the which beastes wil not doe and so wee are rebelles and vnfaithful vnto GOD. Thirdly that we are traitours vnto our brethren These three reasons wel considered wee must not maruell though God abhorre a false tongue For hee hath well
shewed it vnto his people of Israel In Iosua wee may see that Balaam was slaine for hauing solde his Num. 11. 1. 14. 27. 16 32. Iosua 13. 22 1. Kin. 18. 40 Psal 109. 2. Mat. 27. 5 Act. 5. 5 tongue to curse the people of God The Prophetes of Baal were slaine Iudas Iscarioth of whome it was spoken The mouth of the wicked and the mouth ful of deceit are opened vpon me hath tried that God hateth a false tongue when he hanged himselfe Likewise haue Ananias and Sapphira And forasmuche as there is no exception of persons before God all false tongues must looke for destruction and damnation Nowe in the third place the Lorde hateth and abhorreth the handes that shead innocent blood that is to say them which doe wrong and extortion vnto their neighbours either in their persons or goods causelesse and that their neighbours haue not offended them nor done any wrong such kinde of people are murtherers and mensleaers theeues robbers stealers and rauishers the couetous and vsurers grasiers and engrossers of corne and vittaile to make the same deere and they which by vnlawful meanes doe drawe vnto themselues the substance of their neighbours in suche wise that there is no thankes due to them though their neighbours doe not miserablie perishe The Lorde God hath wel shewed the same to Caine to Pharao to Saule which persecuted Gen. 4. 9. Exo. 12. 12. 29. 14. 24. 1. Sam. 22. 17. 31. 4. 2. Sam. 11. 4. 15. 12. 10. 1. King 21. 19. Gene. 9. 7. Esay 1. 15. 3. 13. 14. 59. 3. Mat. 3. 2. 3. 10. 7. 2. Dauid and caused the priestes to be slaine when hee slue himselfe vnto Dauid also which had rauished the wife of his faithful seruāt and committed execrable murther For the which it was saide vnto him nowe therfore the sworde shal neuer depart from thine house Vnto Achab But it is not without cause that God doeth abhorre the murtherers for this sentence was pronounced therof long agoe Who so sheadeth mans blood by man shal his blood bee shed As touching rauishings by what meanes in what sort soeuer they be done the Lord sheweth wel that he doth abhorre thē whē he counteth thē murtherers manquellers And to the ende that wee deceiue not ourselues in condēning such people iustifie ourselues for that wee be no poulers and yet for al that wee care nothing for the poore let vs knowe that such as haue the riches of this world and doe not distribute them vntoo the poore needy are counted in the number of murtherers 1. Ioh. 3. 19 18 An heart that imagineth wicked enterprises This same is the fourth thing that God hateth and abhorreth Now forasmuch as it is not without cause that the Lorde hateth and detesteth these three things aforesaid it is no meruaile though he haue this fourth in abhomination also for out of this spring doth al euil proceede Wee may partly knowe the same by that that Adam was rebuked first for obeing his wife and for eating of the fruite Gen. 3. 17. ◠5. forbidden But it is more plainely shewed where as GOD complaineth of the imagination of mans hearte and when Iesus Christ sayeth Out of the heart come euil thoughts murthers adulteries fornications thefts false testimonies and slaunders and Saint Paule sayeth This I say therefore and testifie in the Lorde Mat. 15. 19. Ephe. 4. 17. that yee hencefoorth walke not as other Gentiles walke in vanities of their mindes c. Many men wil hate and abhorre the foresaide three thinges because they see and knowe that they are hurtfull vnto them but fewe wil hate and abhorre the hearte for they see no further then the face and cannot pearce vnto the heart nor iudge no further therof then they see the fruites which are the wordes and workes But God who created al thinges knoweth his 1. Sam. 16. 7. Psal 7. 10. Ier. 17. 10. creatures aswel within as without hee pearceth euen vnto the bottome of the heartes wherin there is nothing conteined but he seeth it And seeing hee is the God who is pleased with equitic and vprightnesse goodnesse and true dealing nowe if the heart of man is giuen to any thing contrarily and that hee wil not bee conuerted and apply the same vnto goodnesse it is vnpossible but GOD must hate him and abhorre him whereof foloweth the destruction of man I say expressely which is giuen c. Because that albeeit euery man hath an euil harte yet is hee not hated of GOD neither of him abhorred when he is displeased with his wickednesse Psa 51. 19. Esay 66. 2. We may here iudge that there are many people which thinke very much of themselues but their estimation doth profit thē but a litle for they are hated of God and contrarily that many are despised to whome their contempt bringeth no hurt because they are beloued of GOD and doe please him In the fift place The feete that be swift in running to mischiefe That is to say the raging boyling affections which carry away a man in such wise that he careth not what he doeth so that he may bring to passe for to hurte his neighbours and to worke the mischiefe that he desireth And herein he compareth such affectiōs vnto a furious madde man that hath nothing in him but hast to execute his anger Hee will forget all other necessary and profitable affaires for to followe his wicked enterprise and will bee content to suffer great losse to take great hurt on euery side that he may execute his foolish fantasie Likewise the froward and wicked haue none other thing in their minde but onely their displeasures their wicked enterprises but no minde on the feare of God no desire to reuerence his worde no feeling of the heauenly kingdome nor hope of euerlasting life In this sorte they haue a greatlosse for to pursue a thing of nothing and hurtful Nowe although that all men how righteous soeuer they bee haue euill motions tending to euill as may be gathered when our Lorde Iesus Christ saith He that is washed needeth not saue to washe Iohn 13. 1◠his feete wee ought not to vnderstande that Solomon woulde enclose the affections of them that are washed vnder the hatred abhorring of the Lord. For albeit the carnall affections tend to euil yet doe they not suffer them to post and to runne vnto mischiefe Rom. 7. 14 2. Cor. 10. 3 Rom. 13. 14. but doe drawe backe and retire themselues so much as is possible and albeit that they are carnal and sold vnder sinne yet they do not allowe that which they doe and walking in the flesh they fight not fleshly for they haue not their pleasures in these lustes If then we would take heed that our affections should not make post hast and run swiftly If we would auoid the hatred of our Lord God we must bridle them and
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
those which willingly and gladly do giue themselues vnto the obedience of the worde generally for also to them is long life promised Therfore shal ye keep al the commandements which I commande Deut. 11. 8. you this day that yee may be strong and goe in and possesse the lande whither yee goe to possesse it Also that it may prolong your dayes in the lande c. Nowe that these wordes of Solomon doe agree with this promise it is manifest for wee thinke not to haue life if wee bee depriued of these presente commodities it seemeth not vnto vs that we liue except our businesse doe prosper well it seemeth vnto vs that wee are in death except wee bee at libertie and may haue company with whome wee may talke familiarly When Solomon then doeth promise that the commandement of the Father the instruction of the mother shal keepe vs from going astray and shal make vs to sleepe in safetie and that in the day it shal talke with vs he doeth shew vs that they which obey the Word haue a blessed life and consequently long enough for the length of dayes standeth not in the multitude of yeares but in that wee liue godly and that wee content ourselues with the number of yeares which it shal please the Lord to giue cōfessing that he maketh his to liue in this world so long as it pleaseth him and is expedient for their spiritual health Notwithstanding there shal be no inconuenience if for that which wee cal promise here we take to be admonition as if Solomon did exhort vs to cleue so fast vnto the Commandements that we should neuer stray from them but that in al times and in al places wee shoulde gouerne ourselues by them in doing that which they commaund being assured that by them wee shal be perserued from al dangers then shoulde they be so wel grauen in our heartes we should so greatly delight in them that we woulde not desire any prophane or vaine communication but if we speake to speake as the wordes of God To bee short let it be whether we take this for a promise or that we take it for an admonition Solomon doeth shewe vs that wee must take 1. Pet. 4. 11. good heede from turning any thing at al from the Word if so be it we desire to doe wel and say wel and to walke safely We may vnderstand this same by the reason which foloweth when he sayeth 23 For the commaundement is a Lanterne and instruction a light and corrections for instructions are the wayes of life In this reason he sheweth that he speaketh of the Commaundements and instructions and corrections which are made by the Worde of God for to it onely belongeth these titles of Lanterne Esai 2. 5. 119. 105. 2. Pet. 2. 19. Psal 19. 8. light and life For the lawe of the Lord is a perfit lawe Thy Word is a Lanterne vnto my feete and a light vnto my path And we haue also a most sure Worde of the Prophets to the which ye doe well that ye take heede as vnto a light that shineth in a darke place vntil the day dawne and the day starre arise in your heartes O house of Esai 2. 5. Iacob come ye and let vs walke in the light of the Lorde And that they are the wayes of life the Scripture not only in one or two places but in diuers doeth testifie and amongst others our Lord Iesus doeth wel shewe it when he sayeth that God so loued the worlde that he gaue his only Sonne to the ende that whosoeuer beleeueth in him should not perish but haue euerlasting life And when hee Ioh. 3. 16. Mar. 16. 15. commaundeth the Gospel to be preached through al the worlde to euery creature And though the Scripture should not witnesse it there is none of sound iudgement but wil confesse that they which receiue the word of God are in the true way of life We haue therfore first of al to note that they which are disobedient vnto fathers and mothers and to them which haue the power to commaund are in darkenesse and know not whether they goe for they are blinde though according as the world iudgeth they are in a good way and that they know wisely to gouerne themselues and to do their busines wel Secondly that they which refuse or despise the reprehensions by which men labour to instruct them to change their euil life doe seeke their owne destruction and damnation they flie life and desire death Thirdly what trouble torment and affliction so euer the children of God haue they can not goe astray nor perishe for they haue the light of the Word the which guides them right vnto life 24 To keepe thee from the wicked woman from the flatterie of the tongue of a strange woman After that Solomon hath attributed life light vnto the Word generally hee bringeth an example for to shewe that without it no man can take heede from wandring and perishing They which yelde not obedience vnto the Word neuer make cōscience to commit whoredome so blinde are they and dull of wit making of vice vertue Contrarily they which delight to yelde obedience vnto the commandements of God do see how they should guide themselues by the light of the Worde and thereby knowing that the whoremongers and adulterers doe goe out of the right way and walke through darke wayes which lead vnto death they take heede of the harlot whom Solomon calleth heere the wicked woman that is to say the woman that serueth for nothing els but to worke wickednesse and to intice others vnto euil This inticing is ment by the flatterie of the tongue of the strange woman For wel to keepe ourselues from whordome and adulterie it is not enough to keepe the bodie cleane from whordom the tongue from wanton words filthie songes but also we must haue both heartes and eyes chast as Solomon exhorteth 25 Desire not her beautie in thine heart neither let her take thee with her eye liddes 26 For because of the whorish woman a man is brought vnto a morsel of bread a * or the vvife of a man hunteth after the precious soule woman wil hunt for the precious life of a man Our Lorde Iesus Christ declareth vnto vs the like I say vnto you That whosoeuer looketh on a woman to lust after her hath Mat. 5. 28. committed adultery with her alreadie in his heart The lawe giuer is spiritual and therefore let vs not thinke to fulfil it if wee shewe ourselues only outwardly obedient vnto his Worde doing the wordes that he commandeth and absteining from them which hee forbiddeth and in the meane whiles our heartes shal be rebellious and delight in filthie lustes and vnshamefast lookes By such inwarde rebellions by suche lustes and lookes wee are easily drawne to commit whoredome the first worlde is a witnesse thereof Wee may see it in Dina Dauid also hath tried it
not what they be nor what they doe so that they may haue riches they thinke themselues wise enough seeing they haue riches but for all that before God they are fooles as appeareth by the rich man wherof Luke speaketh O foole this night will they fetch away thy soule Luke 12. 20 from thee then whose shal those thinges be which thou hast prouided They are also enimies of GOD for they are gouerned after Rom. 8. 7. the affection of the fleshe which is enimitie against God 13 The feare of the Lorde is to hate euill as pride and arrogancie and the euil way and a mouth that speaketh lewd things I doe hate 14 I haue counsel and wisedome I am vnderstanding and I haue strength Because that Solomon hath heere before much praised wisdome the which also he continueth in the beginning of this eight Chapter Pro. 3. 14. Pro. 1. 7. and to attaine therto that we must haue the feare of the Lord. For the feare of the Lorde is the beginning of knowledge and also he doth much praise wisedome vnto vs to the ende that we shoulde aspire therevnto for this cause nowe hee teacheth vs what it is to feare of the Lorde that wee may knowe what wee haue to doe for Pro. 3. 7 to obteine wisedome Heere before he hath briefly shewed vs it when hee hath saide Feare the Lorde and withdraw thy selfe from euil In this verse hee saith the very same vnder diuerse wordes and more at large For hauing saide that the feare of the Lorde is to hate euill he sheweth what kinde of euill he meaneth when in the person of Wisedome he saith I hate c. Wherevpon wee must note that the wuil whereof hee speaketh is not the miseries and calamities which happē vnto vs in this present life nor that the torments that the wicked do shall suffer after the temporall death Wherefore those which feare God for the regarde of suche euils haue not truely the feare of God but as the diuelles haue doe they feare the tormentes they feare God as a theefe feareth the Iudge Euen so they deserue that God should shew himself such towards them as the iust and sharpe iudge doeth shewe himselfe towardes the theeues that is after the inditement and condemnation hee sendeth them to the gallowes there too ende their dayes the which shall happen vnto them except they chaunge their manners and that in steede of fearing the tormentes they hate their wicked life which is the euil whereof Solomon speaketh in this place hee himselfe doeth declare it saying immediately I hate pride c. Amongst the euilles that wee must hate there is pride and arrogancie which are euilles cleane contrary to the feare of the Lord for he that feareth God truely submitteth himselfe with al humilitie to bee ordeined by his worde Contrarily the proude and arrogant doeth contemne both GOD and his worde and thinke themselues wise enough to gouerne rule themselues and cannot suffer any correction nor exhortation but doe scoffe thereat and as they scorne so are they againe scorned of God Wherefore wee must vnderstand that it is not without cause that Solomon admonisheth vs saying Bee not wise in thine owne eyes but feare the Lord and come backe from euil Secondly the euil conuersation the which is contrary also vnto the feare of the Lorde For euill companies wicked manners and froward conditions cānot be followed without falling away euen to the for getting of God and making no conscience to offend him and to doe wrong to our neighbours and in so doing wee cast away the feare of the Lorde they are of the number of them which forsake the right path to walke by darke wayes From the which if wee will bee deliuered and not bee like vnto them let vs hold fast the feare of God which is the beginning of wisedome Then shall we vnderstand righteousnesse Pro. 2. 13 and iudgement and equitie and euery good path Thirdly afrowarde mouth the which sheweth plainely that a man hath Pro. 2. 9. not the feare of God but is wicked and vngodly It is not without cause that such frowardnesse of mouth is hated of wisdome Pro. 6. 12 that they which loue wisdome do abhor this frowardnes for he that is wise loueth the honor glory of God he greatly esteemeth the sincere trueth and sounde doctrine hee reioyceth at the good name of his neighbours he reuerenceth the lawe of God and so he taketh not the name of God in vaine neither speaketh false witnesse against his neighbour he obeieth this commandement Put frō thee a froward mouth and put wicked lippes farre from thee If then we wil bee wise the feare of God is needeful for vs to make vs to turne away from euill which displeaseth God and all men of good conscience 14 I haue counsell c. For asmuch as there is none but desireth to be wel counselled and directed in his affaires to the ende that they may be duely and rightly guided that he may profit therby and take no hurt forasmuch also as we are very glad to know and be able to perfourme and execute our thoughtes willes purposes and enterprises wee must be very carefull to haue wisdome for it is she that counselleth those which take her which doeth direct Eccle. 9. 14. 15 them which giueth them vnderstanding and strengtheneth thē Solomon doeth declare it vs heere briefly and Ecclesiastes doth likewise shewe the same Heerein we may knowe that hee speaketh not of humane wisedome for seeing it is foolish and vaine that it vanisheth away easily wee cannot attribute the vertues vnto it 1. Cor. 1. 18 3. 18. Esay 11. 2. whereof Saint Paule speaketh They apperteine onely to the spirite of God But we are not partakers of this spirite except that wee receiue the worde of GOD and that it bee deepely grauen in our heartes in such wise that it be our guide and directer and that therby we may learne to walke manly to beare all afflictions and to resist al temptations Likewise this onely Worde is our wisedome Deut. 4. 6 knowledge It is no wonder then though the world be so euill gouerned though there be so much ignorāce and that so muche people fall and are destroied seeing this worde is so much despised as it is We must also vnderstande that the schoole diuines do greatly erre when they doe attribute vnto men free will and the power to gouerne and guide themselues for they blaspheme against the holy Ghost and are vnthankeful or at leastwise endeuour to bring all the worlde to vnthankefulnesse and are arrogant when so much as in them lieth they dispossesse the holy Ghost of his benefites and giftes and attribute them vnto men and in this manner hee turneth them away from the true wisedome Wherefore eschuing thē as a deadly pestilence thrusting them away as doung and filthinesse let vs take heede wee smel not too much of them
extolled herselfe from the beginning of this Chapter shoulde not be such as she hath declared of herselfe that it is not an imagination framed in the braine of man that he hath yeelded of his owne goodnesse Solomon doeth describe her eternal power and therefore he saith The Lorde hath possessed wisedome in the beginning of his way Wherein he giueth vs to vnderstande that God hath neuer purposed any thing and that he hath neuer ordeyned any thing in his eternal decree without wisedome that is to say that this wisedome was already before that God had put in execution any of his purposes and ordinances as it was right necessary for it followeth wel that if it was in the beginning of the way of the Lorde that it was before al things consequently that it is no creature which hath takē his essence with the things created Wherof we must conclude that his being is eternal and likewise his power And forasmuch as there is no eternal being nor eternal power but onely in God it foloweth therefore that this wisedome is in God and that it is nothing distincted nor separated from God and consequently that the same is God yet least we should confounde the persons which are in God we must beleeue and confesse that in so much as God is Father that his Wisedome which is his eternall Sonne and his Word is distinct from his fatherhood That this wisdome is the eternal Word and the Sonne of God Saint Iohn doth shewe in his Gospel when he doeth attribute vnto the Word that which Solomon doeth attribute heere vnto Wisedome that is to wit when he sayeth In the beginning was the Word When then it is said The Lord hath possessed me let vs know that it is the Sonne Ioh. 1. 1. of God which speaketh And so when we haue saide that our wisedome is in the only Word of God We haue not meant that it is in the woorde that soundeth in our corporal eares but in the same that so penetrateth our hartes and mindes that we are made newe creatures Neuertheles the outward preaching is not vnfruitful but profitable and necessarie for it is the meanes and instrument wherwith God is serued to make the liuely woorde to pearce into vs for this cause S. Paule douteth not to say when hee speaketh of preaching that the Gospel is the power of GOD to saluation to euery one that beleeueth Againe Faith commeth by hearing Rom. 1. 16. 17 and hearing by the woorde of God If then wee despise preaching we do not despise men but the Sonne of God we refuse our saluation make post hast vnto our damnation we skorne at the wisedom of GOD and reioyce in folly Thus doing wee walke cleane contrary to that wee shoulde yea against nature the which teacheth vs to honour our elders And sith the Lorde hath possessed c. Wisedome is very auncient Wherefore wee muste honour it when she offereth herselfe vnto vs by the mouth of her Ministers 23 I was set vp from euerlasting For to declare the eternitie of Wisedome more largely and more particularly Solomon bringeth her in saying that she hath bene set vp Nowe the worde which he vseth hath in his tongue diuers significations it signifieth to ordeine it signifieth also to be king and to beare the chiefe rule These two significations agree verie wel with the wisdome of God but we must take heede that we imagine not that as Kings Princes doe ordeine Gouernours in their prouinces which are their subiects and inferiours that in this maner God hath ordeined wisedome ouer his workes as his inferiour For wisedome is equall vnto God seeing it is of the same essence with him and that in God there is neither superiour nor inferiour neither higher nor lower but there is an equalitie exempte from al difference and diuersitie Therefore when wisedome sayeth that she hath bene set vp or that she hath had the kingdome or the principalitie let vs vnderstande none other thing but that God hath decreed and ordeined al things by his wisedome and thereby hath made and ordered al his works and thereby reigneth and ruleth ouer al the world And when she sayeth from euerlasting and from the beginning we must not deuise that wisedome began from the beginning wee must not deuise that wisedome began to bee set vp and to beare rule For seing that as it is saide in the beginning God created heauen and earth c And wisedome hath beene set vp afore the earth wee must vnderstand that from euerlasting and from the beginning and before all worldes and before any beginning that is to say from euerlasting and before al things For as the diuine wisedome had no beginning of essence so also it began not to be ordeined and to beare rule And forasmuch as wisedome hath bene eternally set vp in the counsel of God she may wel say I haue counsel c. And seeing that her gouernement is eternal shee may well say That by me Kinges raigne c. Furthermore they that despyse the preaching of the Word by the which wisedome doeth offer herself for to doe that wherevnto she hath beene ordeined doe enterprise an vnpossible thing to wit to breake the ordinance of God and therein they shewe their foolishnes and arrogancie rising vp against an eternal gouernment whervnto they ought to do homage that they may obteine true and strong being and finally to reigne with Wisedome for euer They shewe also their ingratitude not acknowledging that al riches proceede from wisedome and that without it nothing can stande They are then greatly out of their wittes for by contemning the Worde so much as in them lyeth they make wisedome vaine and seeke the destruction of the worlde which can not stande without theirs Contrarily they that haue a reuerence vnto this Word so much as in them is doe mainteine the ordinance and establish the gouernment of wisedome and as they desire that she should reigne and rule so much as they can helpe they do make her to reigne also they can not perishe for wisedome loueth them and openeth herselfe vnto them Wherefore it is a sure thing that they shal be partakers of this eternal gouernment These thinges are past the reach of mans wit and therefore the worldly wise can not comprehend them there is nothing but Fayth that can vnderstand thē 24 When there were no depthes c. For to proceed in shewing the eternitie of wisedome he sayeth that she was begotten before that the deepes were c. Wherein he seemeth that he speaketh against that which hee hath saide here before and that in willing to shewe the eternal being of wisedome he sheweth that she hath not beene alwayes for shee sayeth that shee hath beene begotten and by this it seemeth that there hath beene a certaine time wherein shee was not and that hee which begatte her was before her This argument might haue place in carnal generation but here is a diuine
generation spoken of the which hindereth not that which is begotten to bee eternall Also the Father hath not begunne to beget his wisedome but hath begotten it eternally The wise worldlings which woulde vnderstand and know al things by natural reason or by experience wil deride the same because they can comprehende nothing but we consider it by Fayth And for to doe this wel let vs knowe that amongst the properties persons which are in God which is one there is such distinction that to the Father we attribute the beginning of working and creating we hold him for the fountaine spring of al things To the Sonne we attribute wisedome counsel and the gouernment of things that are made To the holy Ghost we attribute the power and efficacie of working and executing And albeit that the eternitie of the Father is also the eternitie of the Sonne and of the holy Ghost for God could neuer be without his wisedome and power and in the eternitie there ought neither first nor last to bee sought yet is it not a vaine thing nor superfluous to obserue this order in the eternitie to wit that we set the Father first in order and in the seconde place the Sonne which commeth of him and in the third place the holy Ghost which proceedeth from them both For also the minde of euery one inclineth to consider first God afterwardes his wisedome which springeth from him and finally his power whereby hee executeth the decrees and ordinances of his counsel By this reason wee say that the Sonne commeth onely of the Father but that the holy Ghost is of the Father and of the Sonne together Albeit then that wee can not consider the wisedome of God but as it proceedeth from the Father and as it is engendered of him yet we must take heede that in this generation we inuent nothing temporal carnal or humane but rather let vs worship this generation beholding it by Fayth and let vs take heede from searching further then Scriptures doe teach vs thereof otherwise wee shoulde deserue to bee blinded and punished for our ouer great curiositie The generation then of wisedome wil not forbid vs to beleeue his eternitie For well to inculcate the same vnto vs Solomon standeth long to preferre wisedome before thinges visible whereof man himselfe doeth not comprehend the beginning but do seeme vnto him that they are from euerlasting but by Fayth wee vnderstand that the worldes were made by the worde of God For the inuisible things of him that is his eternal power and Godhead are seene by the Hebr. 11. 3. Râ—m 1. 20. creation of the worlde c. And for to beate into vs this eternitie hee is not content briefly to say that wisedome was begotten before the earth but he nameth the deepes which are the deepe waters the fountaines He reciteth euery thing particularly to the ende that in the least thinges of the worlde wee might learne to knowe the wisedome of God and also seeing it is first let vs contemne these earthly thinges if they doe hinder vs to aspire after wisedome For although they be creatures of God and that verie good yet are they nothing if wee compare them vnto wisedome Moreouer when situation and places are spoken of we ought to vnderstand that God in the creation of the worlde hath set al things in good order by wisdom and hath set euery thing in his place and that the insensible thinges doe keepe stil their situations and places but the diuels and men are so miserable and vnreasonable that they haue verie quickly left their place and are fallen into extreeme confusion out of the which men can not rise againe except that wisedome doeth communicate herselfe vnto them 27 When hee prepared c. After that Solomon hath shewed the eternitie of wisedome because it went before the inferiour earthly and watry creatures he proceedeth to prooue this eternitie because that it was before the heauens and before the ordering of the superiour waters and before the sea had his markes set and that the earth was fully setled And when the scripture sheweth vs that God hath saide Let light be made c. By the worde of the Lorde were the heauens made we must vnderstande that the preparation the constitution the compasse establishment fortification and ordinance wherof here is mention made is nothing but his wisedome and eternal Worde the which also as it is here tolde Gen. 1. 3. Psal 33. 6. was with God when he ordered and ordeined his creatures Furthermore when we reade these things we ought not only to thinke vpon the eternitie of wisedome but also vpon the goodnesse and mercie of God wherewith he was mooued towardes men when hee made and ordered al these thinges for hee prepared them for the vse of men The which hee hath wel shewed when he made vs Lordes of al the world Then was I with him After that wisedome hath saide that she was then there with God when he prepared c. shee sheweth that she was not idle but that she wrought with him not as inferiour but as an equal felow for she saith not that she was vnder him but with him not that she was an haÌ„dmaid or seruaÌ„t or appreÌ„tice but as a nourisher or mistresse of work Wherin SolomoÌ„ doth shew vs the eternal power diuinitie of the sonne of God The which S. Iohn sheweth Shee was in the beginning c. Our Lorde himselfe Ioh. 1. 2. 5. 17. also doth shew it saying My Father worketh hetherto and I work And to shewe that shee was so good a woorke mistresse that there was no worke too harde for her and also that shee was not grieued with his worke but that she delighted in the same she sayeth And I was daily his delight Nowe looke what shee wrought in the time of the creation and ordering of the world she doeth yet still as we may see when she sayeth reioycing alway before him Wee may also say that the Father hath taken pleasure in that which hee hath wrought by his Sonne from the beginning and yet stil at this present doeth delight in his woorkes as in a most pleasaunt recreation but although that this sentence bee true and that it may be grounded vpon the saying of our Lord I doe alwayes those things Ioh. 8. 29. that please him yet the first sense is the most agreeable to the line of Solomons texte Likewise the manner of a maister workeman which is verie cunning in his arte is to take pleasure in his work and to doe his worke so easily and so handsomely that it seemeth he worketh not but playeth and passeth a way the time ioyfully And after this sense we may gather hereof that the goodnesse and grace of the Lorde was bent from the beginning towardes men for they had not deserued that Wisedome should delight to doe her worke for their vse for euen without it they had not bene But although that man
esteemed amongst others then he and thus not only wee loose our tyme in correcting the scorner but also we get blame and disworship and this is the cause why Solomon saith 8 Rebuke not a scorner c. The first parte of this sentence agreeth with that which is said Giue not that which is holy Mat. 7. 6. to dogges c. The scorners are dogges and swine to whome wee must not giue holy things nor perles For as they are prophane giuen vp vnto al filthinesse rooted in al euil and hardned against al admonition and aduertisement euen so are they vnwoorthy of spiritual thinges ordeined for the elect and faithful The holy and precious thinges which God hath ordeined vnto a pure vsage as the doctrine of saluation the admonitions aduertisements corrections made by the worde and in the name of the Lorde shoulde be defiled and profaned if we did giue them ouer vnto such wicked persons But some wil aske whether the doctrine of saluation vnder the which are conteined the rebukes is not indifferently appointed Mat. 13. 47. Mark 16. 15 2. Cor. 2. 15. aswel for the good as for the euil seeing that the kingdome of heauen is compared vnto a net cast into the sea and gathereth togither of al manner of fishes and the Gospel is commanded to bee preached vnto al creatures and Paule saieth Wee are a sweete sauour of Christ vnto God in them which are saued and in them that perish c. For to answere wee must note that we cannot discerne the dogges from the children of GOD vntil that they be tryed by certaine experiences and plaine tokens and also we ought not immediatly to descende vnto a graue iudgement that by one experience wee shoulde iudge any man to bee an hogge and a dogge a scorner and a desperate wicked one But when by greate diligence wee shal haue tryed al remedies for to bring such people to goodnes shal see no amendment in them but rather shal see them to waxe woorse that then wee holde them for desperate and when wee haue iudged them such wee ought to declare vnto them the sharpe iudgement of GOD and not to set holie and precious things before them no more then before dogges hogges Heretikes are of the number of such people as S. Paul doth shew saying Eschewe an Heretike c. If we wil Tit. 3. vse the doctrine purely wel without prophaning it we must feed the faithful and willing to learne therwith as the meate that is proper vnto thē and that ought not to be refused them except that we would be vnfaithful seruants yea wicked theeues but the wicked scorners obstinate ought to be feared with the horrible vengeance of God Our Lord before vs hath done so so hath S. Paul in Mat. 23. diuers places of his Epistles If so doing the scorners doe hate vs and that they doe despight and blaspheme against the doctrine we doe not prophane the holie thinges we giue not pearles vnto dogs but by denouncing the iudgement we pull them backe In making suche declaration we goe not against this admonition of Solomon Rebuke not c. For it is not reprehension but rather condemnation the which we may pronounce as Solomon hath alreadie done in diuers places and verie plainly in the first Chapter When then wee shal haue certaine knowledge of the wicked and scorners we should not spende the tyme about rebuking of them but hauing feared them with the iudgement of God wee should leaue them as desperate and vncorrigible and imploy our time to exhort to aduertise correct and rebuke them by wholesome doctrine which are apte to learne and which wil yeelde themselues attentiue vnto the Worde and haue their delectation and pleasure to obey it and beleeue it Those are they whome wee must reprooue as Solomon doeth shewe vs when he sayeth Rebuke a wise man c. Solomon doeth not heere say any thing neither in the first nor seconde parte of this sentence which Achab and Iesabel haue not prooued true the which shewed themselues verie wicked and desperat scorners when not onely they woulde not heare the corrections of the Prophet Elias but through anger and hatred did persecute him Contrarily Dauid shewed himselfe verie wise when hee receiued 1. King 19. 21. 2. Sam. 12. the correction from the Prophete Nathan wherein hee shewed that hee did loue the Prophet Wee must labour to resemble him therin not Achab Iezabel But some wil aske whether it be lawful for vs to abstain from rebuking of scorners that wee may auoide their hatred seeing that our Lord sayeth Feare ye not them which can kil the bodie but are not Mat. 10. 28. 9. 10. 10. 32. able to kil the soule but rather feare him which is able to destroy both soule and bodie in hell Blessed are they which suffer persecution for righteousnes sake ye shal be hated of al men for my name sake I answere that Solomon doth not teach vs that by holding our peace at scorners and not rebuking them wee shoulde labour to auoide their displeasure but he doeth shewe vs that we profite nothing at al to reprooue them but get their hatred he doeth not shewe vs the ende wherevnto wee must tende in abstaining from rebuking but onely that which foloweth vppon our reprehension Also albeit that we must so much as in vs lieth haue peace friendship Rom. 12. 18. with al men yet when wee rebuke wise men our ende ought not to bee to winne their loue for in this sorte wee shoulde seeke that which were ours and not what belongeth vnto God and our neighbours But onely wee must vnderstande that if hee whome we rebuke is wise that he wil take in good worth and part our reprehension he wil take it wel and thanke vs for it and so wil shewe that he loueth vs. Herevpon wee may gather that except wee willingly heare the corrections we are destitute of wisdome and voide of loue and filled with hatred and consequently that wee haue no accesse vnto God as Iesus Christ doeth teach vs it Furthermore we may gather that though we be wise yet it is not to say but that we may commit thinges worthie of rebuke Noe Abraham Iacob and others are witnesses thereof And also as there is no man iust on earth which doeth good and sinneth not euen so although we bee wise yet is it not to say that we doe not deserue to haue our imperfections vanities and follies shewed vnto vs that wee Mat. 5. 22. 6. 14. 18. 35. Eccl. 7. 11. confessing ourselues suche as we are indeede might learne to amende and growe in wisedome For as wee haue seene the wise wil heare and shal haue more learning Euen so nowe Solomon doeth admonish vs 9 Giue admonition to the wise and he wil be the wiser teach a righteous man he wil increase in learning If we had no vanitie
nor follie if we had no sinne nor malice we should be perfectly wise and righteous and should not neede to receiue instruction nor be taught wee should be filled enough and should haue abundance enough therof without increasing or growing But the sentence of Solomon agreeth verie wel with the same of our Lord Vnto euery one that hath shal be giuen and hee shal Mat. 25. 29. abounde but he that hath not from him shal be taken that which he hath When Solomon speaketh thus hee sheweth that it is good reason that the wise man shoulde loue them which instruct and rebuke him seeing that by so doing they are so farre of from doing him hurt or taking any thing of his that they rather labour to profite him and to make him grow and increase We doe the same towardes the scorner when wee reprooue him but through foolishnesse malice and vnthankfulnesse by pride presumption and stifneckednes hee contemneth and refuseth his profite and foloweth and seeketh his owne hurt But although wee see many to bee of this miserable state and that wee haue no proofe of their returning vnto goodnesse yet must we doe that which is enioyned vs Preach 2. Tim. 4. 2. Mat. 10. 16. the Worde be instant in season and out of season That wee must so doe our Lorde doeth shewe vs when hee sayeth I sende you as sheepe amongst Wolues We neuer hope that Wolues shoulde become sheepe and yet our Lorde woulde that his Apostles shoulde thrust themselues amongst the midst of them But if we may haue a certificate that they are wholly frowarde harde hearted and not to be corrected wee must leaue them and not meddle to giue them any instruction neither rebuke nor correct them to bring them to amendement but to pronounce vnto them their iudgement condemnation Saint Paule doeth thus teach vs to behaue ourselues saying Alexander the Coppersmith hath wrought mee much euil the Lorde reward him according to his workes 2. Tim. 4. 14. 10 The beginning of wisedome is the feare of the Lord and the knowledge of holy things is vnderstanding 11 For thy dayes shal be multiplied by mee and the yeares of thy life shal be augmented Because that wisedome hath bidden vs vnto her table and hath set before vs bread wine to the ende that wee may knowe whether we be truely partakers shee giueth vs a marke and token saying The beginning of wisdome c. The token and signe thē which shal certifie vs whether we be refreshed at the table of wisedome is the feare of the Lorde and the knowledge of holie thinges Here Solomon hath set the effect before the cause for from the knowledge of the worde of God which are holie things proceedeth the feare of the Lorde if wee feare him and tremble at his commandements desiring to serue him thereafter and to giue him true obedience if we beleeue in him assuring ourselues of his promises if we cal vpon him in al our necessities and doe giue him heartie thanks for al thinges if wee be careful for his honour and glorie the same commeth from the knowledge of holie thinges from the vnderstanding of the holie and pure worde of God without the which wee contemne al the foresaide thinges and doe runne into vanities and follies into superstitions and idolatries into maliciousnes and wickednes But Solomon esteemed not to keepe or folowe the order neither was it necessarie because that this feare and knowledge are Pro. 2. 5. thinges so knit together that the one can not stande without the other therfore also he hath gathered them together And S. Iohn 1. Ioh. 2. 3. also doth gather them together saying And hereby we are sure that we know him if we keepe his commandements And whē we haue no knowledge of holy things of ourselues but onely so muche as it Psal 119. 18 pleaseth God to reueale vnto vs as it is written Open mine eyes that I may behold the wonderful things of thy law Make me to vnderstande the way of thy preceptes I wil meditate in thy wonderous works Blessed art thou Simon the sonne of Ionas for flesh blood hath not reuealed it vnto thee but my Father which is in heuen Mat. 16. 17. Luk. 24. 45. Then opened he their vnderstāding that they might vnderstād the Scriptures It foloweth wel that it commeth not of our free wil that we haue the feare of the Lord the which is required of the seruants of the Lord aboue al thinges And now Israel what doeth the Lorde thy God require of thee but to feare the Lorde thy God to Deut. 10. 12. walke in al his wayes to loue him to serue the Lorde thy God with al thine heart with al thy soule As we may then learne here the feare of the Lord comprehendeth vnder it al the seruice and honour that we owe vnto God wherin lieth al our wisdom knowledge Therfore whē Solomō saith the beginning c. He meaneth Deut. 4. 6. not that for to be wise wee haue neede of any other thing then the feare of the Lord but he would that we should know that wee are altogether void of wisdom except we haue the feare of the Lord so that we can not begin to be wise vnlesse we feare the Lorde not as the infidels faithlesse doe which haue no vnderstanding for they haue no knowledge frō whēce only proceedeth the true feare Such people I say haue not the feare of the Lord but of torments They feare him without knowing him to be pitiful merciful and therfore they are afraide of the sharpnes of his iudgement as a pore offender is afraide trembleth in the presence of the Iudge of whom he looketh but for al rigour Besides this we must note that the table of wisdom is not prepared with prophane vnclean things but with holy things the tast wherof standeth in vnderstanding They then which delight themselues in vanities folishnes in malice wickednes in filthines pollution haue no felowship at the table of wisdom it is good reason for they are like vnto the horse and Psal 32. 9. Mule in which there is no vnderstanding the which only giueth tast in the heauenly things wherof cōmeth a good humour of the feare of the Lord the which quickeneth the soules of wisdoms children 11 For thy daies c. To the ende that we shoulde not refuse to come vnto the table of wisdom to eate of her bread drinke of her wine Wisdom doth shew vs that they which eate drinke at her table shal be of no smal cōtinuance As if he said there is no man but desireth to liue long flye death Wherefore come eate of my bread and drink of my wine ye shal obtaine your desires By me shal thy dayes be multiplied c. We haue the same in the 3. Chapter 2. verse and 4. Chapter 22. verse We can
gates of their house the which they haue placed vpon the high places of the citie for there is no people in al the world that desireth more to be seene and more to be esteemed praised then they Now the cause that moueth thē to desire to be so seene is to draw a great number of people after thē for the world desireth the things which are glorious and is drawne by that which greatly appeareth rather thā by that which is true That they tend therevnto Solomon doth signifie it when he saith that it is 15 To call c. Wee are al passengers and pilgrims in this worlde which seeke another place at the leastwise we ought to be Heb. 13. 14. Col. 12. 20 and to walke right in our pathes by innocencie and righteousnesse with contempt of earthly things which haue a faire shew Therfore when these holy men so deuout religious desire vs to heare thē they labour to stay vs on earth and make vs fixe our desires and affections therevpon they study to drawe vs out of the right way They desire not to haue their audience and hearers wise men of vnderstanding but fooles and vndiscrete the which cannot perceiue that their wisdome is foolishnesse before God for they call 17 Who so is simple c. When Solomon speaketh thus he neither expresseth the thoughts nor the sayinges of these foolishe maisters for thinking themselues wise and desiring to be so counted they desire to be hearde of wise men for to make them more wiser but he expresseth what they doe and what thir auditorie is that is that by their wordes and manners they allure vnto folly and ignorance and make those which giue eare vnto them beastes yea wicked and malicious for we learne nothing of them but to giue ourselues vnto wickednesse and malice and to take our pleasures lustes The which Solomon doth signifie by the stollen waters and hidden bread for as the wholsome doctrine of the law and the Gospel which is plainely called water and bread recreateth and refresheth the mindes of the faithfull and worketh goodnesse in them and maketh them wholy to delight therein being thus disposed are boulde to present themselues before and desire not to go backe from the presence of God neither feare to appeare before him euen so the doctrines and traditions of men which are not simply called water and bread but stolne waters and bread that is secretely takē do delight the carnal and infidels and doe not teach them the pure trueth and true righteousnesse and innocencie but al kinde of follies and dreames doe make them to be giuen vnto diuerse wickednesses and doe alwaies hold them in doubt and being thus disposed dare not approch vnto God but so much as in them lieth do run hide themselues from him as theeues And this is the cause why the doctrines and traditions of men and that which followeth of them are called stolne waters and bread secretely taken 18 But he knoweth not c. Whosoeuer drinketh of the waters of folly eateth of her bread is greatly deceiued when he delighteth therein Solomon doth wel signifie it when he saith But he knoweth not c. It is a great deceit for a man to take delight in his destruction and perdition and not to know it and not onely an abuse but also most perilous daunger wherein there is no remedy no more then if a blinde man not regarding a good guide ceasseth not to runne hither and thither vntill hee bee fallen downe into a bottomlesse pit Heere wee see that ignorance is very dangerous and that it excuseth not the ignorant True it is that if Mat. 15. 14 the ignorant will returne vnto goodnesse by true repentance their ignorances nor yet wickednesses shall not bee imputed vnto them Our Lorde doeth shew it when he prayeth for his murderers Luke 23. 24 1. Tim. 1. 12. 13. and Saint Paule saying Therefore I thanke him which hath made me strong that is Iesus Christe our Lord for he counted me faithful and put me in his seruice When before I was a blasphemer and a persecuter and an oppressor but I was receiued to mercy for I did it ignorantly through vnbeliefe ¶ The ende of the nienth Chapter and the Preface to the Prouerbes ☞ THE PROVERBES OF SOLOMON The tenth Chapter 1 A wise sonne maketh a glad father but a foolish sonne is an heauinesse to his mother WE haue said at the beginning of this booke that Solomon in the niene first Chapters did make a Preface preamble vpon these notable sentēces that he would publish That this is true partly is seen by this that the former wordes doe followe now then betweene and may be ioyned togeather as we haue already shewed partly also by this that now in the beginning of this tenth Chapter he giueth the title saying The Prouerbes of Solomon as though he began a newe booke And these sayings as may be seene are halfe and parted sentences for the ioyning whereof we need not to take any great paines But we must vnderstande that these sayinges are groundes and rules spoken according to the worde of the Lorde whereby he instructeth the manners and correcteth the errour and the faultes of carnal wisedome And almost there is no verse heereafter but hath his rule and sentence and for the most part diuided in twaine for euen in one verse you shall finde the praise of vertue and the blame of the contrarie vice The first sentence praiseth the wise childe and blameth the foolish It sayth nothing which is not aproued true of all thē that haue any iudgement at all And also that which is heere pronounced is commonly prooued of euery one according as he is counted eyther wise or foolishe The one sort haue a true experience and the other false and vaine after as the one hath knowledge of wisedome and the other which are the greatest number after as they beleeue lyes and are giuen to vanitie The supersticious and idolaters the carnall wise worldlinges are glad when their children are like vnto them and count them very wise but as this wisdome is reproued of God who wil destroy it as hath been saide I wil destroy Esay 29. 14. 1. Cor. 1. 19. 2. 6. the wisedome of the wise c. For the wisedome of this worlde and of the princes therof shal perish so also their ioy shall not be of any continuance for it is worldly and carnall and therfore it shall vanish away quickly Solomon speaketh not heere of this wisedome and gladnesse but of that which is after God the which continewe for euer seeing that the giftes and callinges of God are without repentance It is a gift and calling of GOD when the Rom. 11. 24. childe be it sonne or daughter is wise and that the father reioyceth therein and that truely and thus it is not a thing which quickly vanisheth away But to the ende that wee might
knowe which are the children that do truely make glad their fathers we must vnderstande what true wisedome is and wherein it standeth Moses Deut. 4. 5 doeth shewe it Beholde I haue taught you Ordinances and Lawes euen as the Lorde God hath commanded me yee shall doe them therefore and keepe them for this is your wisedome And forasmuch as there is no father being of sound iudgement but reioyceth at the wisedome of his children Therefore it followeth first of al that the fathers and mothers and al superious and gouerners ought to ber careful to see their children and subiectes to bee instructed in the worde and not to be delighted with their follies wickednesse and dissolutenesse as are many but it oftentimes happeneth that the ioy of the fathers and mothers is turned into weeping mourning when theyr children being euil brought vp doe diuersly worke them iniurie and wrong both by worde and deede or when they see them miserablie perishe And in this manner is somewhat fulfilled that the foolish childe is sorowe vnto his mother that iustly for these wicked fathers mothers these negligent superiours carelesse gouernours which doe not diligently take heede to gouerne their children and them which are vnder their charge but suffers or seemes not to see when they commit follies and runne astray do wel deserue to haue much sorowe therefore Secondly it followeth that the children and vnderlings which desire to make their fathers and mothers glad and their superiours gouernours ioyful ought to giue themselues to folow the worde of God without declining therefrom either to the right hande or to the left that if in this sort their parentes and superiours doe not reioyce yet they ceasse not to be wise and so much as in them lyeth doe make them glad They ought aboue al thinges to bee giuen vnto the feare and reuerence of God as hee requireth in the first table of the Lawe and then to giue reuerence and honour vnto them vnto whome it is due and then afterwardes to be gentle towardes their neighbours Heerin they shall shewe foorth true wisedome whereat their parentes and superiours and men of honestie wil reioyce and be glad but the wicked wil persecute them as those places where the Pope raigneth doe proue it to be true For they call euil good good euill Such kinde of people striuing against this present instruction Esay 5. 20 are greeued at the wise and reioyce at fooles whose parentes being led by the spirite of God cannot reioyce but are in continual sorowe and griefe For as Solomon saith A foolishe childe is an heauinesse to his mother c. And because that Solomon laboured to giue vs short sentences hee expresseth not in plaine wordes what he woulde haue vs to vnderstande Hee speaketh heere of children onely in the masculine gender yet hee meaneth aswell to instruct the daughters as the sonnes the women aswellas the men according to the common manner of the Scripture Also he expresseth not in the first part of this sentence but the father and in the 2. but the mother For if we be people of a sounde iudgement wee haue all one affection towardes our children so that it is suche towards our daughters as towards our sonnes And it is not without cause that we haue said that fathers and mothers and al superiours and gouernors ought to be carefull For first of all they are ordeined of GOD to bee as schoole maisters and to keepe them in discipline that are committed vnto their charge Secondly children doe passe little for wisedome neither make any count to attaine the same except they bee thrust forwarde by some of their friendes and the common people are easie to runne astray except the Magistrate be very carefull to keepe them in straight c. Euen so the wisedome of children and inferiours standeth in obedience and sufferance to be ruled after the worde of God and not in gouerning others For the Lorde wil haue the weake to bee subiect and to be taught obedience by the worde As Dauid sayeth Wherin shal a young man redresse his way in taking heede according Psal 119. 9. to thy worde If children and inferiours doe thus wisely gouerne themselues they neede not to feare any aduersitie for the Lorde wil keepe and defende them and make them blessed The which Solomon doth wel signifie by the ioy of the father For there is nothing that more reioyceth the father then to see and knowe that his children doe prosper And so wee may vnderstande that in the fathers ioye there is promise of health enclosed and contrarily that in heauinesse of the mother there is threatning of death and damnation Besides this let vs note that this which is saide of parents carnal children may likewise bee stretched vnto the ministers and to their charge 2 The treasures of wickednes profit nothing but righteousnes deliuereth from death Although this sentence is general yet considering the contentes of the former it may bee saide that Solomon reprooueth those fathers which care not whither their children bee wise or no but are contented onely that they haue wherewith to susteine their bodies and to come thereby they gather goodes togeather both by right and wrong and reach their children to doe the same This is that which Solomon saith the treasures of wickednesse and saith Mat. 6. 19. Iam. 5. 10. Eccle. 6. 2 5. 12. 13. that such treasures shall not profite For first they are corruptible and subiect to be lost Secondly they that owe them most commonly dare not bestowe them in well doing least they shoulde diminish them which is a great misery Thirdly most commonly strangers do possesse them not their children It is an euil disease that the riches which are kept turne to the hurt of their owners Fourthly when he hath gotten much he cannot long enioy them for a man passeth away as a shadow he heapeth vp goods knoweth not who shal gather them O foole this night wil they fetche away thy soule from thee then whose shal those thinges bee which thou hast prouided Fifthly after this life they goe to damnation Psalm 39. 7 Luke 12. 20 as wee may see by the riche glutton in the 16. of Luke It is therfore true that the treasures of wickednes shal not prosper as saieth Solomon Wherein he iustly condemneth couetousnes Hee condemneth not riches for they are the good creatures of God giuen for the vse of the faithful and are instrumentes whereby charitie is exercised and are ordeined of God to the ende that wee shoulde bee enriched not in hiding them and locking thē vp but that we should abounde in good woorkes After that he hath rebuked condemned the couetous with their couetousnes he praiseth and commendeth hospitalitie and liberalitie when he saith but righteousnes deliuereth from death Here he setteth righteousnes against the treasures of wickednes wherein hee sheweth that they which bee not dealers of
almose and liberal towardes their needy neighbours are vnrighteous and deserue wel to bee punished euen with death as Solomon doeth wel declare when hee setteth the deliuerance from death against not profiting This is asmuch as if hee saide so much it wanteth that the couetous doe receiue any profite of that which they heape togither by the hinderance of their neighbours that they shal dye eternally but they that shal vse liberalitie and beneuolence taking heede from doing of wrong to their neighbours and giuing to euery man his owne shal bee deliuered from death and so shal liue foreuer Heere Solomon taketh iustice for hospitalitie and liberalitie for almes and good deedes for the workes of charitie and loue as the Scripture taketh it in other places But it may here seeme that Solomon doth attribute power vnto our workes to saue vs and so wee shoulde not obteine eternall life through grace but by our merites I answere that of ourselues wee are altogether voide of righteousnesse and if wee doe any workes it is because that God fauoureth vs and worketh the same in vs by his holy spirite and then he alloweth our workes of his onely goodnesse and not of their owne worthinesse and because they are pleasant vnto him he promiseth to reward them and doth attribute vnto them that which belongeth vnto his onely grace mercy And this is because he doeth freely loue vs buriyng all our faultes for neuer more to remember them And so albeit wee can deserue nothing by our works yet are they not in vaine for if they be done according to the word of God in vprightnesse of conscience they are witnesses that he loueth vs and doe assure vs that we shall not perishe but do fully certifie vs of eternal felicitie Besides this let vs note that they which haue the goodes of this world and care not to do good vnto others do possesse the treasures of iniquitie though they labour not to drawe vnto themselues the riches of others and that that they possesse be well gotten or be attained by gift or by succession of kindred 3 The Lorde will not famishe the soule of the righteous but hee casteth away the substacnce of the wicked Wee may see the wicked prosper and to abound in wealth they haue their ease and pleasures they spende their time ioyfully and haue rest and quietnesse and in the meane while the faithfull which studie to follow righteousnesse are poore and suffer muche sorrowe This is common and ordinary through all the world wherevpon it commeth that the children of God do enuie and are greeued and greatly tempted to forsake all righteousnesse and innocencie and to followe all wickednesse that they may be partakers of the ease with the wicked and to prosper for a time as they doe They which flatter not themselues in their infirmities and imperfections and that truely knowe what they are doe know and feele howe they are tossed with suche temptations Dauid in his Psalmes doeth declare to haue felt it as he confesseth Hee admonisheth vs not to vexe ourselues at the wicked neither to enuie them that Psal 73. 2 worke wickednesse And by the discourse of the Psalme hee sheweth vs that the goodly shew of the wicked is nothing but vanitie and that the poore estate of the faithful is much more better and more profitable then it seemeth or is thought to bee In following this doctrine Solomon would not haue fathers mothers to feare that their children which they shall instruct in wisedome and righteousnesse shoulde perishe and starue for hunger though they gather no great treasures for them Hee also instructeth vs all generally that wee should not put our trust in our goods though we abounde in them and that wee shoulde not bee discouraged whether we haue little or much prouided that we delight to walke in a safe conscience as God teach vs by his worde For to bring vs vnto this and to perswade vs it hee saith The Lord will not famish c. Our Lorde doeth giue vs the like doctrine in the sixth Chapter Mat. 6. 24. of Saint Matth No man can serue two maisters and so foorth to the ende of the Chapter But they which haue forsaken the Gospel and receiued the interim they which dare not confesse Iesus Christ for feare of loosing their liues goods do not beleeue his promises made by Dauid Solomon and Iesus Christe which haue spoken by the spirite of GOD and thus so muche as they can they make God a lyar spoyle him of his trueth and consequently of his diuinitie seeing hee cannot be God without his trueth Suche kinde of people and others which do trust in their riches shal finde themselues deceiued as they deserue They thinke to bee safe from euil and that their goodes shall not faile them but Solomon saith The Lorde casteth away the substance of the wicked The Lorde doeth this in diuers sortes as is dayly prooued to wit by warre by lawe by tempestes coldes and surfettinges in these manners hee casteth away the substance of the wicked when hee spoyleth them of them or that hee take them from the middest of their goodes when they thinke themselues to bee at rest and that it seemeth vnto them that nothing can hurt them Moreouer first of all let vs note that as in the seconde verse righteousnesse is taken for beneuolence so also in this place by the righteousnesse is ment him that renounceth all couetousnesse and doth dedicate himselfe to do good vnto his neighbours according as God hath made him able and feareth not that his goodes shoulde diminish or hee Psal 37. 16. 25. suffer want hee saith with Dauid A smal thing vnto the iust man is better than great riches to the wicked and mightie Againe I haue beene young and am olde yet I sawe neuer the righteous forsaken nor his seede begging breade Secondly that if wee would be satisfied we must fly the company of the wicked not to spare our goodes from the poore Thirdly that wee must not attribute any thing vnto fortune or chaunce as doe the vnfaithfull and idolaters which haue no true knowledge of God neither of his prouidence but as wee knowe that to him onely belongeth the conseruation and gouernment of all riches euen so also doth wasting and destruction It is he that satisfieth and giueth power to the meates and drinkes to susteine vs It is hee also which breaketh and ouerthroweth all substance of bread and wine taking from them the power of nourishing And thus it is needefull for vs that wee aske and craue of the Lorde Giue vs this day our dayly bread c. Fourthly when Solomon doth promise vs that which we see not with our corporall eyes but doe prooue and feele the cleane contrary after the sense of the fleshe hee teacheth vs that wee haue neede of faith whereby wee may bee armed against the slaunders of the crosse For when wee see that the wicked prosper
vs Beholde the foules of the ayre for they sowe not neither reape nor carry into the barnes yet your heauenly father feedeth them yet let vs not thinke hee goeth about to turne vs away from labouring or that hee woulde wee should suffer the goodes that God bringeth out of the earth to perish or that we shold eate vp al in one day without keeping something all the yere long For first of al our Lord hath not taught for to abolish the decree of God his father the which is that man should labour not onely one day but all the yeere through and that in labouring hee might liue and be nourished euery day throughout his life as he gaue to Adam to vnderstand placing him in the garden of Eden for to dresse it that hee should eate his bread in the sweate of his face vntill hee returne vnto the earth And after the flood hee saide Heere after seede time and haruest and colde and heate and Sommer and Winter and day and night shall not ceasse Gen. 2. 15. 3. 19. 8. 22 so long as the earth remaineth God hath not ordeined these times and seasons in vaine but that according to the time and season man shoulde imploy himselfe to work and to labour and that thereof he shoulde gather fruite to susteine him and his And sith that haruest doth not come but once a yeere and that the same is ordeined for to gather the fruites of the earth that God hath brought foorth for mans sustenance it followeth that in acknowledging the goodnesse and liberalitie of God our heauenly father if wee gather the fruites of the earth and lay them vp in barnes and sellers and too keepe them and to vse them for our necessitie all the yeere after that in so doing wee doe not disobey the doctrine of our Lorde but wee obey God and consequently our Lord. For it is not his intent to condemne the seede time and haruest nor the prouision that is made without couetousnesse onely hee woulde that wee should not beenigardes as they which haue neuer enough and as hath beene saide Doe feare that the earth shoulde faile them If wee must not be such much lesse may we be like these theeues and murderers to these rogues and cutthrotes which gather the fruites of the earth vnder hope to make them deare and wil enrich themselues by the hurte of their poore neighbour They which professe the Gospell and doe vse suche cruell trades and such vngentle and diuelishe traines and deuises as there are but too many which occupie them doe greatly offende and giue an euill example and it were better that they neuer had heard speaking of the Gospell except the Lord graunt them grace to confesse their sinnes and to forsake and giue ouer suche hellishe practises If our Lord would induce not to gather in season he would pul vs back frō wisdome and woulde set vs in confusion he would make vs to despise the ordinance of God our father the which wee ought in no maner of wise either to thinke or speake but knowing that Iesus Christ is of one wil with God his father we must gather in Sōmer watch in haruest that is that we take care diligēce to lay our hands to worke according to the seasons times appointed euery one folowing the estate wherto god hath called him For albeit that Solomon hath not expressed but Sommer and Haruest because he endeuoureth to giue vs briefe sentences and easie to beholde yet wee will heere comprehende all seasons and whatsoeuer GOD woulde that man shoulde bee occupied in If wee spende the time aboute the labours and workes that God hath ordeined we shal be wise and shall auoide confusion from which also wee shall keepe others so muche as lyeth in vs for we will liue of our labor and shal be preserued from begging which is a confusion not able to be borne and shall also deliuer them from it which we shall refresh with the fruite of our paine and trauel Contrarily if we be giuen to sleepe and to idlenesse when it is time to worke wee shall both confounde ourselues and others for whome we are bounde to bestowe ourselues to keepe them from begging This worde Confusion is taken in this signification in the 37. Psalme They shall not be confounded in the perilous time and in the dayes of famine they Psal 37. 19. shal haue enough But it may be said that Solomon should not haue brought foorth this as a notable sentence seeing that there is not so simple an Idiot which knoweth not wel that we must gather riches in due season and that wee must not be sluggishe when it is time to gather the fruites of the earth and therefore that there is not so much wisedome in it as that there shoulde bee mention made of it I answere That sith God hath ordeyned such gathering and vigilancie it is no smal wisedome for a man to knowe well howe too imploy himselfe as it behooueth All the wisedome of the Monkes and Friers in Popery is nothing but foolishnesse and vanitie yea euen wickednesse in comparison of this wisedome But it may bee replied that there is not the poorest Labourer or handy craftes man that is not as wise as the ministers of the Church for the ministers doe no other thing then did the Friers Priestes and Monkes I answere That the true Ministers are assured of their vocation and do occupie themselues therein and also they do not gather togeather nor watche The true Ministers are Preachers Doctours Pastours builders Reapers Sowers Watchmen but the Friers are cleane contrary they are good for nothing but to trouble the water to prate without doctrine to eate to destroy so treade vnderfoote the good corne to be dumb dogs sleepy There is then great difference for as we haue probation some are wise children and others doe bring confusion 6 Blessings are vpon the head of the righteous but iniquitie shal couer the mouth of the wicked So long as we liue in this bodie wee can not iudge by our outward wit what the righteous are that is to say those which by the feare reuerence and Fayth they beare vnto the worde of God doe delight to serue the Lorde and their neighbours and desire to profite al men and to hurt no man neither that they can be counted blessed nor that they are in the grace and fauour of God seeing that we see them abounde in miserie and to bee beaten downe with calamities they are afflicted of the world by peeling and polling prisonment woundes banishment cursing lying slandering and cauillations diuers other wayes which can not be easily expressed For some doe suffer in one sort and some in an other to be shorte it seemeth that God is their enemy and that hee persecuteth them to destroy them And therefore fewe esteemeth wel of them as Eliphas the Themanite of Iob. Remember I pray thee who euer Iob. 4. 7.
their lewdnes and doe openly declare it either by deedes or by words that they ought not to abstaine from giuing such punishment as the foolishe and wicked shal deserue Likewise he instructeth fathers mothers Furthermore when he setteth lewdnes of hart against vnderstanding and the rod against wisdom we ought to vnderstand that the prudent and wise should be handled with al softnes gentlenes that they should be kept from al shame and wrong But the doctrine of Solomon is greatly despised and scorned through the worlde as do the wise and faithful seruants of God know and feele For there is no people in the world how wicked soeuer they are that are so much dishonored as they and so cruelly persecuted yet ought they not to bee afraide but to reioyce for therein they are compaignions with the Prophets and Apostles yea euen with our Lord. And what trouble soeuer they suffer they must take good heede from making Solomon a lier but their lippes must alwaies be founde with wisedome The wise and faithful Ministers doe labour diligently to doe this but most often they speake vnto the walles and pillers and most commonly they haue very smal auditory Whereuppon followeth that there are many lewde of harte the which do rather deserue to haue the rod on their backe to bee sharply corrected then to be receiued and counted wise and to be admitted into the number of the houshold people and children of God 14 Wise men laye vp knowledge but the mouth of the foole is a present destruction As a wise and discreete housholder which is prouident or as a diligent and faithful Steward doeth not cast away and despise that which is profitable and necessarie for to mainteine his housholde but heapeth and gathereth together his prouision layeth it vp safely and locketh it vp to vse the same in time and to distribute it vnto his houshold as they haue need and doeth not spare it least it shoulde wast euen so the wise man and discreete doeth not reiecte and contemne knowledge the which is a necessarie prouision but doeth labour to increase and to augment in the same and doeth not suffer it to passe vanish away but taketh heede least it scape from him and doeth shut it vp close with himselfe by holy meditations in the worde wherein hee hath al his delight and also al his hope And albeit that he doeth locke it and shut it vp as in a garner or in a seller yet is it not to the ende but to make his neighbours which haue neede parteners therof but as the good treasure of his heart doeth abounde euen so doeth he drawe good thinges out thereof for to giue spiritual nourishment in time vnto the houshold of his Lorde Solomon doeth somewhat signifie this same when he saith That wise men laye vp knowledge but more plainly when he said verse 13. That wisedome is or shal be founde in the lippes of him that hath vnderstanding They that are thus wise are worthie to be honoured and to be preserued from danger and destruction and to be exempted from al hurt and that no man should doe them any euil Solomon doeth signifie it when setting the foole against the wise hee sayeth But the mouth of the foole is a present destruction The foole hath no knowledge hee can not discerne betweene that which is to be spoken and that that is to be kept secrete for so farre is he of from laying vp of knowledge that rather hee scorneth it and casteth it away and persecuteth it and therefore he cannot speake but foolishly vainly iniuriously and wickedly whervpon foloweth his destruction sooner then he weeneth woldeth Solomon doeth declare it by the destruction neere to his mouth as if hee said that the foole by his vaine babbling by his folish counsels and outragious wordes doeth call and pull destruction vppon himselfe Nowe forasmuche as there is no man of sounde iudgement that seeketh his owne hurt but that euery one doeth desire to profite to bee at ease Solomon doeth exhort vs to bee carefull too learne knowledge and to keepe it and rather to bee ready to holde our peace for to heare and to learne that wee may grow and increase in discretion and true knowledge then rashly and amasedly to speake Our Lorde doth teache vs the very same saying But I say vnto you Mat. 12. 36 that of euery idle worde that men shall speake they shall giue an account thereof at the day of iudgement Let euery man bee swift to heare and slowe to speake Therefore it is very meete that in Iam. 1. 19. all our life we vse our tongue soberly that wee bee not bablers hastie and rashe in our wordes And chiefly when wee take in hande to teache Christian religion we must take very good heede least we preach any doctrine whereby we may hurt the faith of any man Be not hastie with thy mouth and let not thine heart speake any thing rashly before God c. Let vs also learne in this place that the Eccle. 5. 1 schoole doctours do send the people to ruine and destruction when they forbid the common people to reade the holy Scripture which is our true knowledge and woulde haue them to remaine in ignorance For it followeth wel seeing Solomon setteth the laying vp of knowledge against present destruction that they which are without knowledge and make no account thereof must needes suffer vnrecouerable lostes wherewith God threateneth the people of Israel saying My people perishe because they haue no knowledge And albeit that the Preachers doe dayly labour to withdrawe vs from this Ose 5. 4. 6 danger by the preaching of the worde of trueth yet doe they profite very little so that wee may iustly make this complaint There Ose 5. 1. is no trueth ther is no mercy there is no knowledge of God in the lande Let vs note also that when Solomon saith That destruction is present or at hande or neere the mouth of the foole hee sheweth vs that in vaine the wicked doe promise themselues victory and Lordship saying With our tongue wee wil preuaile For as Solomon Psal 12. 5. affirmeth the punishment shal not be long defferred after the wordes of the foole Also the Psalmist saith Helpe Lorde for the faithfull are diminished frō among the children of men Wherfore Psal 12. let vs take heede to leane to the iudgement of our eyes and to the sense of our fleshe for they iudge cleane contrary to this threatning that Solomon maketh heere After the outward apparance there are none better welcome then they which speake euil and suche as lay vp knowledge are refused as the plague 15 The rich mans goods are his strong hold but their owne pouertie feareth the poore Let vs not thinke that all the sentences of Solomon doe expressely conteine commandementes which ought too bee obeied or doctrine that wee ought to follow but let vs knowe that some of his
to keepe the instruction and that hee doeth promise vs life And therewith hee teacheth vs too knowe who is righteous and what his worke is that serueth vnto life Wherevpon we may gather that hee is righteous which with an vnfeigned heart laboureth to giue obedience vnto the worde of God and doth wholy depend vpon the free promises of God This is to keepe instruction and not to labour to deserue by workes as doe the proude Papistes nor to thinke that faith onely without workes is enough to saluation as doe the slouth full thinke which loue workes already doone and suche as desire the libertie of the flesh For two sortes of people are out of the way of life for the one sort are proude and the other are vaine and both are blinde and deceiue themselues they thinke to be in the way of life and they tend vnto death they are companions of them which forsake correction of whome Solomon saith that they are out of the way They do refuse to be refourmed which make no account to amende their liues what aduertismente soeuer is made vnto them out of the worde but the one sort doth more slippe and slide away murmuring and despiting them which doe refourme and reprooue them Some willing to shewe themselues holy and deuout doe make themselues beleeue that they shall not faile in following of their good intentes and fantasies and the traditions and good customes of their fathers And the other sorte which are delicate and desire to rest in peace doe content themselues to haue a light opinion of the Iam. 2. 19. worde and doe cal the same faith as doeth Saint Iames graunt them euen suche as haue the diuels Al such kindes of people doe refuse to be refourmed and doe wander out of the way of life and so runne vnto death Wherfore forasmuch as we abhorre death and desire life let vs not be like vnto such folkes but let vs take heed to instruction and not refuse to be refourmed For to doe this same wel let vs receiue the worde of trueth which is the seede of life Let vs take al our ioy and delight therein in obeying the commandementes of the Lorde and by cleaning fast vnto his promises by faith being assured of his fatherly goodnesse to wardes vs. Let vs be patient in afflictions from what side soeuer they come knowing that it is GOD our Father and Sauiour that doeth chasten vs partly for to admonishe vs that wee haue offended him and that wee shoulde returne vnto him to aske pardon and deliuerance from these afflictions partly to prooue our fayth and patience and to make vs knowe howe weake and fraile wee be that feeling our necessitie wee shoulde runne vnto him for his helpe And if wee thinke that hee differreth his helpe so long that wee should not be discouraged through dispaire but with al patience we should looke for his helpe the which shal not bee wanting at Esay 30. 1◠time conuenient Thus doing we shal keepe instruction and shal not forsake correction as did the children of Israel who seeing themselues pressed with necessitie in the wildernesse did murmure and bewaile the countrie of Egypt and also when they were pressed with their enimies they had their refuge not vnto God but vnto the help of men against Gods commandement 18 He that doth dissemble hatred with lying lippes hee that inuenteth slaunder is a foole When one man belieth another hee putteth himselfe in danger to beare some euil for oftentimes hee which doeth slaunder is mooued with anger and is readie to stryke or to kil It is more often seene then were needful and albeeit that euery man is a lyer yet is there none but desireth to bee counted true and the greatest lyers shal bee they which wil bee most desirous to mainteine their honour and to reuenge themselues if they bee painted such as they bee and bee tolde to their face Nowe forasmuch as it is so that wee would not abide to bee called lyers amongst other vices wee must eschue dissimulation and hypocrisie we must take heede to faine to loue thē whome we hate otherwise we belie the holy Ghost which speaketh by the mouth of Solomon and further we doe resemble Iudas which by a kisse and fained salutation betraied the innocent blood Also when they which hate their neighbours dissemble the hatred by faire woordes and goodly shew they are lyers and consequently murtherers And thus Solomon doeth expresse but one parte of their style attributing vnto them false and lying lippes but he doth not expresse so smal thing but that hee accuseth them of a crime worthy of death Thou shalt destroy them which speake leasing But albeit to auoide lying and treason wee must not Psal 5. 7. dissemble hatred yet is it not to say that it is laweful to speake euill of our neighbour when wee hate him It is the parte of fooles to babble out what they haue in their harte against their neighbours Solomon doeth signifie it saying And hee that speaketh c. They which are so readie to slaunder their neighbours whither it bee wrongfully or that they haue some occasion are as much or more guiltie then they which dissemble For first of al they are led with hatred by so speaking which is equal with murther or at the least by such hatred men are stirred vp thereunto Whosoeuer is angrie with his brother vnaduisedly shal bee woorthy of iudgement Mat. 5. 22. Secondly they slaunder most often not caring what they say so that they may doe iniurie to their neighbours and hurte their good name in belying them falsly against their conscience so much are they kindled with anger and with euil affection Thirdly no thanke to them that their neighbours whome they blame are not hurte both in their bodies and in their goods And therefore when Solomon calleth such slaunderers fooles wee must not vnderstande that hee speaketh of the simple and idiotes which vtter whatsoeuer comes in their mouth without good consideration of that which they speake and promise but hee speaketh of them which through disdaine of wisedome of correction and counsel and through hatred that they haue to their neighbours doe maliciously speake and do lye by slaundering wittingly Such are wicked fooles and doe wel deserue to bee called fooles for they are destitute of wisedome and vnderstanding These are of the number of them that wisedome reprooueth and threateneth in the first chapter and 22. verse But when Solomon doeth accuse him that doeth dissemble hatred of lying and falshoode it is not to say that it is lawefull for vs too shewe vnto our neighbours that wee hate them but rather wee must learne to purge and clense vs of al wrath and indignation displeasure enuie malice and of al desire to hurte our neighbours to the ende that wee may speake truly to our neighbours without deceipt and without fraude and that wee shoulde eschue the accusation of lying whereunto Saint Paule
speaking nothing but that wherwith they were diuinely inspired by the spirit of the Lorde 20 The tongue of the iust man is fined siluer but the harte of the vngodly is nothing woorth Solomon doeth compare the tongue of the righteous vnto the pure siluer vnto the siluer that is separated from al matter that may hinder the knowledge of his goodnesse and preciousnesse when it is mineral and hath not passed through the fire It is not without cause that hee maketh this comparison for as men doe naturally desire such kinde of siluer euen so the tongue of the righteous is greatly to bee desired of them which loue the true riches which proceede from wisedome and innocencie For the mouth of the righteous wil talke of wisedome and his tongue shal declare that which is right And also Blessed is the man that findeth Psal 37. 30. wisedome and the man that vttereth knowledge And as the pure siluer is carefully kept and is not gladly imployed indifferently to al vses euen so the righteous because hee is wise refraineth his lips and doeth not vnfolde his tongue for euery matter but as the precious siluer is not imployed but when it is very needful or about things of greate importance or there where a man wil be seene and get reputation euen so the righteous taketh heede to imploy wel his tongue vnto the glory of GOD and instruction of his neighbours and not to offende thereby wherewith hee winneth reputation and is greatly esteemed of the faythful which haue knowledge of the trueth Contrarily hee compareth the harte of the wicked vnto nothing or litle woorth and that rightly For as wee doe naturally desire aboundance of thinges that wee thinke to bee necessarie and profitable and doe disdaine and refuse that which serueth for nothing or is litle woorth euen so although that the vngodly doe praise and boast themselues and that their harte is haughtie sowln that they iudge that they ought to be praised yet God who knoweth the hartes doeth wel see that there is nothing in the hart of the vngodly that is any thing woorth therfore doeth he disdaine them and doeth abhorre them so doe they also that are led by the spirit of God For by the outward things is the vanitie of the hart knowne And as wee are wont not to spare the thinges that are nothing esteemed or smally but leaue them at randon euen so the wicked do vnfolde in euery matter the vanitie of their hart and care not what they doe nor what they say they haue no right thoughtes whervpon foloweth that their hart is nothing woorth and that they cannot do nor say any thing that is ought woorth Naturally wee are al such and haue neede that GOD by his holy spirit shoulde purge amende and renewe our hartes otherwise our tongues which from the aboundance of the heart doe speake shal not bee as pure and tried siluer but our vaine and vnprofitable heartes shal spurre forewarde our tongues to speake things nothing woorth and the rest of our members to doe vnprofitable and hurtful thinges If wee haue desire that God shoulde woorke in vs by his holy spirit wee must bee attentiue vnto his woorde For as the woordes of the Lorde are called pure Psalm 12. 7. as the siluer which from the earth is tryed and purified seuen times in the fire euen so the lawe of the Lorde is saide to bee vndefiled Wherefore besides the former expositions we may say that as there is no deceite in fine siluer but that it is true and tryed neither may Psalm 19. 8. any man deny to receiue and imploy it euen so the righteous instructed and taught in the pure and cleane woorde of GOD the which doth not deceiue thē that put their trust therein haue a pure cleane tongue neither is their fraude in his mouth but speaketh the truth from his hart and that freely Contrarily as by a thing of nothing which hath some faire shewe the vndiscreete are deceiued euen so the vngodly doe inuent nothing but deceite and hurt against their neighbours And as the iust which by his tongue seeketh nothing but the glorie and honour of God and the edification of his Church ought to be heard and receiued and his sayings obeyed as if God himselfe did speake euen so ought wee to bee careful to take heed of the wicked and chiefly of the ministers of Sathan which doe change themselues like ministers of light and doe labour but to seduce the hartes of the innocentes For other deceiptes can bring no hurte but to the temporal goods or to the bodies but the ministers of Sathan destroy for euer both the bodies and soules of so many as beleeue and reuerence them and followe their doctrine This last exposition agreeth wel with the sentence that foloweth when Solomon saith 21 The lippes of the righteous feede a whole multitude but fooles shal die for want of wisedome In what state soeuer wee be if wee bee righteous we wil labour to hurte no man by our woordes but wil delite to speake trueth and by the same to profit many in giuing good counsel in exhorting admonishing rebuking reproouing and correcting This trueth is the foode of life the vncorruptible seede which quickeneth a man for euer For man liueth not only by bread but by euery woorde that proceedeth out of the mouth of God Likewise the Gospel which is the infallible trueth is compared vnto a wedding Deut. 8. 3. vnto the which many bee called And the ministers which declare this Gospel are called Pastors and in the person of Saint Peter Iesus Christ commandeth them to feed his sheepe And somuch as in Iohn 21. 15. 1. Pet. 5. 2. Actes 20. 28 you lyeth feede the flocke of Christ Take heede to yourselues and to al the flocke wherof the holy Ghost hath made you ouerseeers And as the Ministers of the Churche by their preaching doe feede the beleeuers vnto eternal life for the Gospel is the power of God to saue al them that beleeue euen so those Princes and superiours which pronounce good iust and vpright sentences for to giue right vnto him that it belongeth vnto and doe diligently watche ouer the slaunders and offences proclaming holy ordinances for to establish a sounde ecclesiastical pollicie doe feede many so much as in them is euen so doe al heads of housholde when no euil woorde doth proceed out of their mouth but doe speake very wisely and godly And as through them many are fed and quickened euen so also they feede themselues and deliuer themselues from death But they that are so colde and faintharted that they despyse al honestie and holy religion and care not though they offende and destroye their neighbours as by their wicked woordes proceeding from the weakenesse and fayntnesse of hart they leade many vnto death feeding them with poyson so much as lyeth in them so also shal not they bee spared but by the iust
GOD which giueth aboundantly all thinges to enioy That they doe good and bee riche in good workes and ready to 1. Tim. 6. 17 distribute communicate That which we distribute to the poore S. Paul calleth it a blessing or a beneuolence wherefore I thought it necessary to exhort the brethren to come before vnto you and 2. Cor. 9. 5. to finishe your beneuolence appointed afore that it might be ready come as of beneuolence not as of niggardlines Thervpon Solomō doth say that the lord doth not giue trouble with his blessing But at the first sight the contrarie may seeme true for he hath not altogither spoiled man of his blessing and yet though hee had sinned and had deserued to be depriued of al goodnes the Lord hath giuen him of them abundantly but yet hee hath saide vnto him Because thou hast obeyed the voice of thy wife c. the earth shal be Gen. 3. 17. accursed for thy sake Hee enriched the Patriarkes the which liued not without trouble as may be seene by the historie of their life Hee blessed Dauid with riches and exalted him ordeyning him king in Israel but before that hee attained vnto it hee suffred very much and after that hee was exalted hee had much trouble and that by the meanes of his owne blood And our Lorde Iesus doeth not promise any riches vnto his faithful people but with condition of persecution And also hee woulde that wee al shoulde beare our Mar. 10. 13. Luke 9. 23. crosse I answere that the blessing of God doeth not exempt the faithful from afflictions in their flesh and that they should not suffer much trouble in this worlde for let vs knowe that the afflictions of this present time are not woorthy of the glorie which shal bee Rom. 8. 18. shewed vnto vs they beare them with patience and ioy and are at peace and quietnesse in their consciences and are assured of the goodnesse and loue of God towardes them they say with Dauid The Lorde is my sheephearde therefore shal I want nothing Ps 23. 1. 27 1. 34 18. The Lorde is my light c. When the righteous crye vnto the Lorde hee heareth them and doeth deliuer them out of al their troubles Yea though hee shoulde kil mee yet wil I put my thrust in Iob. 13. 15. him saieth Iob. Contrarily albeeit that the vngodly which doe not acknowledge the goodnesse and blessing of GOD doe greatly prosper in the outwarde sight of the worlde for it is saide that they feele no trouble c. yet so much as in them lyeth they refuse and reiect the blessing of GOD and are also greatly troubled in their consciences and are much vexed in their mindes they haue no peace nor quietnesse in their vnderstanding The wicked are lyke the raging sea which cannot rest whose waterfometh Esay 57. 20. with the myre and grauel Euen so the wicked haue nopeace saith God 23 It is pastime to a foole to do wickedly but wisdom is vnderstanding to a man When wee haue committed any faultes and offences howe smal and litle soeuer they bee and bee it that wee haue offended and sinned by infirmitie or malice by ignorance or of set purpose to doe euil it is necessary wee shoulde knowe that wee haue grieuously offended forasmuch as wee haue transgressed the lawe of our God the which is so holy good and iust And vpon the knowledge herof we must tremble and be afraid of the righteous iudgement of God the which wee haue deserued that hee shoulde poure vpon vs and exercise against vs his wrath and anger and that hee shoulde no whit spare vs but damne and destroy vs and being thus feared that wee may bee brought to say without colour and faynednesse with Dauid Correct mee not in thy wrath O Lorde nor chasten Psalw 38. 2. mee not in thy heauie displeasure It is also necessarie for vs that such a feare shoulde leade vs not to a despayre as it did Iudas but vnto a griefe and sorrowe which may make vs hate the euil that wee haue committed and to detest and abhorre the same This kinde of sorrowe is very profitable and needful for vs as S. Paule doeth declare when hee reioyced at that that he had made the Corinthians sory saying I nowe reioyce not that yee were sory but 2. Cor. 7. 9. that yee sorowed to repentance for yee sorowed godly so that in nothing yee were hurt by vs for godly sorowe causeth repentance vnto saluation not to bee repented of but worldly sorowe causeth death Nowe as this sorowe is healthful vnto them which refuse it not euen so also the contempt therof is very dangerous And in that day did the Lorde God of hostes cal men vnto weeping Esay 22. 11. mourning to baldnesse and girding about with sacke cloth And beholde they haue ioye and gladnesse slaying oxen killing sheepe eating flesh and drinking wyne Likewise Solomon rebuketh this contempt when hee saieth that hee maketh but a sporte of wickednes c. He speaketh here chiefly of faults sinnes which haue bin much thought on and are committed vpon set purpose for hee vseth a word which commeth of a verbe that signifieth thoughtes Such faults are very greeuous and abhominable before God bicause they proceede of very set malice and that they which commit them woulde doe no better but if they coulde they would yet more wickedly And albeit they know wel that they do euil that they wold not bee so serued and that they would be ready to reuenge themselues if any man shoulde offend them yet as though GOD sawe them not they spare not to thinke and do euill They haue no feare of God and doe laugh euen whiles they doe euil as if they were well assured and as though they had made a couenaunte with death and hell They are of the number of those that Esay speaketh of saying Woe bee vnto them that drawe wickednesse vnto them with Esay 5. 81. 19 20. cordes of vanitie and sinne as it were with a carte rope Let the counsel of the holie one of Israel come and drawe nigh that wee may knowe it Woe be vnto them that cal euil good and good euil which make darkenesse light and light darkenesse that make sweete Esai 28. 14. sowre and sowre sweete And therefore heare the worde of the Lorde ye mockers because ye haue saide we haue made a couenant with death and with hell are wee at agreement Solomon calleth such people fooles and not without a cause For though there were nothing but this that they are destitute of wisdome knowledge they deserue to be called fooles by a stronger reason when they esteeme not wisedome but mocke thereat contemning and refusing it and in so muche as in them lyeth doe persecute it they deserue to be called fooles Also they are without wit without reason without vnderstanding the which is cause that
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
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
them felowes companions of al the Prophetes and assuring them of a most precious rewarde Therefore if we wil hold the true ioy let vs not lament be sorie for the ease of this world the lustes and pleasures the abundance and superfluitie of substance and riches of this world which doe deceiue and beguile the vngodly For they seeing themselues in worldly and temporal prosperitie do runne into insolencie and vnshamefastnes do promise themselues that no euil nor hurt shal happen vnto them But Solomon doeth threaten them with the contrarie when hee sayeth But the hope of the wicked shal perish This is often seene to happen to the worlde and the Scriptures and replenished with such examples and Luk. 6. 24. also with like threates And also it is written Woe be to you that are riche men for you haue receiued your consolation 29 The way of the Lorde is strong for him that is perfecte but feare shal be to them that worke iniquitie They that wil be assured and safe either from their enemies or from other thinges which might hurt them or ouerthrowe and destroy them doe arme and fortifie themselues either with multitude of people or golde and siluer or with Castles and townes surely compassed with strong walles deepe and large ditches and other things which they esteeme to be fit and meete for to preserue them from the feare of their enemies other dangers It is not euil done for a man to arme himselfe against al aduersities but it is euil done to trust in worldly and temporal helpes For with this that more often they finde themselues deceiued beguiled they also offēd God by striuing against his word wherby he doth shew vnto vs that we must only put our trust in him that it is onely from whome wee must looke for our only refuge for to strengthen vs against whatsoeuer we may feare aswel in this life as after the same likewise the Lorde reprooueth such confidence doth curse them ouerthrowe them as the children of Israel haue prooued and other nations in their order euen as the holy histories do declare and the Prophets haue foretold that it is euil done to trust in mens helpe Dauid doth shew when he saieth that some put their trust in Charets some in Horses but wee wil remember of the Lorde our God There Psal 20. 8. 49. 6 be some that put their trust in their goods and boast themselues in the multitude of their riches And that it is against the worde it is manifest for it is said Thou wilt make no couenant with them nor with their goods Let vs knowe then that wee striue against the Exo. 23. 32. worde of the Lorde when wee haue our regarde vnto worldly and temporal helpe for to saue vs and that in this sort wee loose ourselues by the iust vengeaunce of God the which wee cannot desire except we be madde and out of their wittes but doe craue our conseruation and saluation and would gladly bee assured thereof without danger of falling therefrom but to be surely kept and fast holden therein we must be verie diligent to marke the doctrine of Solomon when hee sayeth The way of the Lorde is strong vnto him that is perfect For he doeth shewe vs that if we wil be without Rom. 4. 13. 11. 6. feare and out of danger and to be strongly armed and fortified for to withstand al the assaults of Satan and of the world and to ouercome them wee must bee perfect and walke in the way of the Lorde wherein at the first sight it seemeth that hee doeth attribute the assurance of our saluation vnto the dignitie excellencie of the person and to the desert of works the which is contrarie vnto grace and to the promises For the promise that Abraham shoulde be the heire of the world was not giuen him or to his seede through the righteousnes of Fayth Again If it be of grace it is not any more of workes or grace were no more grace For to resolue vnloose this questiō doubt let vs first of al note that it is al one to walk in the way of the Lorde to be perfect for the one is the diffinition of the other The which shal be easie for vs to vnderstand if we know that the way of the Lord is that which he teacheth and commaundeth vs by his word true and iust Shew me thy wayes O Lord and Psal 25. 4. Esai 2. 3. teach me thy pathes Come let vs ascend vp to the mountaine of the Lord he shal teach vs his wayes Now the perfect man is hee that walketh in the lawe or doctrine of the Lorde Blessed are those Psal 119. 1 that are vndefiled in the way walke in the way of the Lord. Noe was a iust perfect man in his dayes walking after God And God said vnto Abraham walk before me be perfect Now must we see from whence this perfectiō commeth to man whither it come of Gen. 9. 9. 17. 1. his owne power that hee walketh perseuereth in the way of the Lord. The Scriptures condemneth al men of corruption wickednes But deliuerance commeth of God Moses doth wel shew it The Lord thy God shal circumcise thine hart c. Create in me a cleane hart O God c. Turne me O Lord I shal bee turned Againe I Gene. 6. 8. Iohn 3. Rom. 3. 7 Iere. 10. Deut. 30. 6. Psal 51. 12. Iere. 31. 18. wil put my lawe within them and write it in their hartes c. And forasmuch as it commeth of the grace and gift of God that man is perfit and that he walketh in the way of the Lorde it foloweth wel that Solomon doth heere attribute nothing vnto the dignitie and excellencie of man nor to the merite of his workes but by the free promise of God he laboureth to assure the faythful man against al temptations promising him that if by saith he stay himself vpō the goodnesse of God and that by true repentance hee endeuoureth to giue obedience vnto his lawe that he shal be out of al dangers of destruction perdition shal be wel armed and fortified against all battels aswel of the Deuil as of the worlde This mans house is builded vpō the rock We are thē here exhorted not to feare any thing Mat. 7. 24. if we receiue the word in feare and reuerence Also forasmuch as strength is promised vnto vs it foloweth there is no power in vs that it is the gift of God Moreouer that strength is promised giuen vs to the end that we should imploy ourselues manly mightely Finally my brethren be strong in the Lord and in the power of Ephe. 6. 10. his might c. But if wee lay apart those armours and weapons through infidelitie and rebellion and perseuer in our corruption naughtinesse albeeit that after the sight
this world yet doe they not cal themselues home to consider against whome they quarrel for to hūble themselues but doe harden themselues through pride and presumption As Pharao when hee pursued the people of God had diuers wounds yet he ceased not to rebel euē so he is shal cōtinew in eternal confusiō as al other proud arrogant persons that wil not submit humble themselues Nowe beholde the day commeth that shal burne as an ouen and al the proude yea and all that Mala. 4. 1. doe wickedly shal bee stubble and the day that commeth shal burne them vp saith the Lorde of hostes and shall leaue them neither roote nor branche The high looke of a man shal bee humbled and the loftinesse of men shall be abaced and the Lorde onely shall bee exalted in that day c. Wee must therefore be humble and we Esay 2. 11. shal not bee ashamed although the worlde doe contemne and reiect vs and that we be counted as the filth and doung of the world yet shal we not be confounded nor ashamed for all the dishonour that men labour to worke vs but wee shall bee praised and honoured so much as shal be expedient for the glory of God and for our spiritual health Ioseph had experience therof in Egypt Dauid had experience thereof in diuers sorts and therfore the Scripture confesseth that god hath chosen elected him And also hee generally cōfesseth Euē thou hast set me vp frō mine enimies that rose against me thou hast deliuered mee from the cruell man His eyes consider the poore and his eye liddes trieth the children of men Hee hath shewed strength with his arme he hath scattered the proude Psal 18. 48. Psal 11. 4. Luke 1. 51. 52. 53. in the imagination of their heartes Hee hath put downe the mightie from their seates and hath exalted them of lowe degree Hee hath filled the hungrie with good thinges and sent away the riche emptie These are the wordes of the Virgin Mary Likewise our Lorde Iesus who was esteemed as the shame and scumme of the worlde hath beene highly exalted Therefore wee must chiefly Phil. 2. 9. Mat. 11. 29. Ioh. 13. 14. Mat. 18. 4. learne of our Lorde to humble ourselues with his example also he hath made vs a promise which ought greatly to mooue vs to humble ourselues Whosoeuer therefore shall humble himselfe as this little childe the same is the greatest in the kingdome of heauen For whosoeeuer exalteth himself shal be brought low and he that humbleth Ioh. 14. 11. Luke 14. 11. 1. Pet. 5. 5. himself shal be exalted God resisteth the proude and giueth grace vnto the humble Solomon doeth giue vs the very same promise but yet vnder other words when he saith but with the humble commeth wisedome For it is as much as if he did say They which are not giuen vnto their owne iudgement which presume not of themselues neither doe esteeme themselues aboue others but doe labour to keepe themselues within the simplicitie of the worde by assuring themselues of the goodnesse and fauour of God and of his promises and through true repentance do giue thēselues to followe the righteousnesse that GOD hath commanded by his lawe and become subiect and obedient vnto this good father of heauen These I say that are such and haue set all their desire to doe the wil of God and which can say Lord my hearte is not Psal 131. 1. hawtie neither are mine eyes loftie neither haue I walked in great matters and hid from mee suche are accompanied with wisedome wherevpon followeth that they shall not bee confounded but shal-be exalted vnto honour For length of daies is in her right hande Pro. 3. 16. When there is so much riches in wisedome the which doeth accompany and follow the humble they shal be farre from shame and shal be crowned with immortall glory But to the ende that wee should not deceiue ourselues and in the place of humility to be accompanied with pride let vs note that there are some which doe count themselues and would also be esteemed of others to be humble and yet they burst with pride First of all wee place the hypocrites which in wordes doe abace and become lowly and yet indeede woulde bee the greatest As the Pope nameth himselfe to bee Math. 23. 5. 7. 15. Rom. 16. 17. Phil. 3. 18. 1. Tim. 6. 3. Mat. 7. 22. Rom. 10. 3. Col. 2. 1. Math. 7. 3. Rom. 2. 1. Luk. 18. 11 Heb. 11. 13 13. 14. the seruant of the seruants of God and yet for al that wil be worshipped The Monkes and Priestes doe also abace themselues both in words in gesture but they may bee set amongest the order of hypocrites of whome our Lorde Iesus Christe doeth warne vs And doe al their workes for to bee seene of men Secondly the false Prophetes and lying Doctours Thirdly those are not nor wil not bee contented with the puritie of the Gospel the which doeth preache vnto vs saluation in Iesus Christe but will bee saued by their workes Fourthly they which iudge others and doe worse themselues such are like the Pharisees 3 The vprightnesse of the iust shall guide them but the frowardenesse of the transgressours shall destroy them Wee are all pilgrims in this worlde but wee are so ignoraunt that we cannot guide ourselues in our iourney but are like vnto blinde men which presume and take vpon them to walke in the way without a guide they rather take the wrong way then the right and doe stumble and knocke themselues and they fal hurte themselues and are in danger to bee lost Suche is our state if wee be left to our owne nature wee wander out of the right pathe and if wee be not set in againe wee perishe For for to guide ourselues and to atchieue and come to the ende of our enterprise we consider and set before vs the greatest number and doe followe them and in so doing wee enter at the wide gate and walke in the broade Mat. 7. 13. way that leadeth to destruction And in this sort wee doe cleane contrary to that which wee desire for naturally wee desire to guide ourselues and so wel to dispatch our businesse that wee shoulde haue no hurt therby But it is necessary that we should want of our desire seeing that in labouring to doe our businesse wee proceede therein by deceit and malice by vnfaithfulnes lying and craftie packing by hypocrisie and feignednesse and doe not labour to enrich ourselues but with the hurt hinderance of our neighbors so that wee may well complaine with Dauid Helpe me Lord for there is Psa 12. 1. Esa 9. 17. 59. 3. 9. not one godly man for the faithful are diminished frō among the children of men And with Esay For euery one is an hypocrite and wicked and euery mouth speaketh folly For your handes are defiled with blood and your
the good but also vnto the sharpe and rigorous By a more strong reason then must wee obey thē that Ephe. 6. 1. 5. 2. 9. 1. Pet. 2. 18. 1. Tim. 6. 2. are good and gracious otherwise so much as in them lyeth they abolish the promise And the strong men attaine riches With estimation wee haue need of riches for to sustaine this corporal body during this lyfe And therefore after that Solomon hath shewed vs how we shal attaine honor he teacheth vs how we shal get riches Wherein wee see it is necessarie that a father of houshold should be strong and that there with hee shoulde exercise himselfe to labour and to put foorth his strength for if hee bee ydle slacke and slouthful and doeth not bestowe the tyme about good woorkes after his estate whereto hee is called it is asmuch as if hee were feeble and weake and were destitute of strength and might yea and much worse For the man which cannot labour ought not only to bee excused from labour but also vpholden and the strong ought for to assist him and to distribute vnto him his dayly bread according as his necessitie requireth But forasmuch as God hath ordeined from the creation of the worlde that man should labour for the Lorde God tooke man and placed him in the garden of Eden for to dresse Gen. 2. 15. 3. 17. Ephe. 4. 28. 2. Thes 3. 10. and keepe the garden and that since the fal of Adam necessitie hath bin laid vpon him to worke and that S. Paule agreeing to this scripture doeth admonish vs let him that stoale steale no more but let him rather labour work with his hands the thing which is good that he may haue to giue vnto him that needeth This wee warned you of that if there were any which would not woorke that hee should not eate Wee doe not vnderstande thereby that it is necessarie that euery one shoulde imploye himselfe to the labour of the bodily handes in the earth or any other handie woorke For as the powers are diuers so are the states and vocations and so also are the labours diuers And the mightie which imploy their might to labour either with body or with minde or with preaching according as they are called doe gather riches They get ynough for to mainteine them in this present life and are contented with that which it pleaseth GOD to sende them and thus they are riche for as it is commonly saide a contented minde is greate riches and there is no greater riches nor more commodious then is contentation But meeke men shal possesse the earth Psalm 37. 11 16. c. Againe a smal thing vnto the iust man is better then greate riches to the wicked and mightie If then wee wil get riches let vs studie for righteousnesse and thereby let vs imploy the strength that GOD hath giuen vs either corporal or spiritual vnto goodnesse euery man according to his vocation For it is not necessarie that all men occupie themselues in bodily labour For as our Lorde saieth of the ministers of his woorde The labourer is woorthy of his hyre The Lorde also hath ordeyned Mat. 10. 10. 1. Cor. 9. 14. 1. Tim. 5. 17. Act. 18. 3. 20. 33. 34. that they which preach the Gospel shoulde liue of the Gospel The elders that rule wel are woorthy of double honour specially they which labour in the worde and doctrine But some wil say that S. Paule was an Euangelist and yet hee ate his bread with the labour of his hands Againe hee saith I haue coueted no mans siluer nor golde nor apparel Yea ye knowe that these handes haue ministred vnto my necessities and to them that were with me I answere that it is lawful for them which also are aswel able as S. Paule to doe as 1. Cor. 9. 12. 2. 11. he did If others with you be partakers of this power are not we rather neuerthelesse wee haue not vsed this power Likewise it is lawful for them to liue of their calling and ministery as it appeareth by the places alledged before But when the riches are attributed vnto the mightie let vs first of al note that it is not to say that our power deserueth riches otherwise we should not neede to aske our dayly bread but let vs know that the Lord doth giue vs power and the vse thereof as by an instrument to helpe our necessitie And God is able to make al grace to abound toward you that ye alwaies 2. Cor. 9. 8. hauing al sufficiencie in al things may abounde in euery good work Secondly that in liuing ydlely we shoulde not desire to liue at the Psal 128. 62. 11. cost of other but folowing the commandement of God we should eate of our owne labour and we shal be blessed Thirdly that it is lawful for vs to possesse riches so that wee come not to them by vnlawful meanes and that wee doe not set our hartes vpon them Saint Paule also doeth not commande vs to cast away riches but that wee shoulde not waxe proude of them Charge them that are riche in this worlde that they bee not highminded and that they 1. Tim. 6. 17. trust not in vncertaine riches but in the liuing God which giueth vs abundantly al things to enioy And albeeit that our Lorde doeth say vnto his disciples Verily I say vnto you that a riche man shal Mat. 19. 23. hardly enter into the kingdome of heauen yet doeth hee not condemne riches but them that put their trust in them Children howe Mark 10. 24. harde is it for them that trust in riches to enter into the kingdome of God Fourthly when wee imploye our strength to labour according to our vocation though we do not heape together aboundance of goods and that wee doe not greatly gaine in outwarde sight yet if wee bee contented with that which it pleaseth God to sende vs wee enioy riches and obtaine greate gaine Fiftly if wee 1. Tim. 6. 6. bee poore and miserable let vs acknowledge that wee doe not bestowe our labour after the strength that God hath giuen vs but do hyde and burie the talent of the Lorde in the earth by liuing in slouthfulnesse and carelesnesse or that wee doe not faythfully and truly our woorke or that we labour excessiuely and too earnestly to gather riches together Or else let vs learne that the Lorde knoweth it is more expedient for vs to bee poore then to be riche Sixtly let vs confesse the goodnesse of GOD which is not contented to giue vs strength but woulde that the same shoulde profite vs and that it shoulde get and obteine for vs riches to keepe vs. In the seuenth place although it seeme like that the worldlinges are riche and that the faythful are tempted with their prosperitie Psal 73. 12. and to say Loe these are the wicked yet prosper they alway and increase in riches yet doe
the righteous hath is better then great riches of the vngodly Blessed is the man that feareth the Lorde c. Riches Psal 37. 16. Psal 112. 1. 3. 15. 2 28. 4. and plenteousnesse shal be in his house and his righteousnes endureth for euer When the saints did speake in this sorte they were more stayed vpon the promises of God feared his threatenings then that which they sawe outwarde with their eyes being assured that the worde of the Lorde neuer faileth Wherefore let vs not tary at that which wee see with our eies but let vs leane vpon this worde the which our Lorde doeth strongly confirme vnto vs in diuers Math. 6. 19. Lvke 6. 12. 16. 2. Coa 9. Gala. 6. places and let vs note that hee saith not that all they whiche scatter shal encrease for the prodigal which dispende without reason doe decrease Againe also hee saith not simply Hee that spareth for it behoueth a father of houshold to be sober temperate not making excessiue superfluous expenses but honest and reasonable for to mainteine his family and to helpe the necessitie of the poore and therefore hee addeth without equitie or more then is right or aboue measure as doe the vsurers and couetous which haue no pitie vpon the poore and euen the greatest parte of such people are so cruell and vnmercifull that they suffer their family to endure much hardnesse wherefore they are wel worthie to come to pouertie Giue and it shal be giuen vnto you c. And Luke 6. 38. therefore though we do not alwaies see the necessitie of such people yet let vs know that they are miserable and poore for the couetous are alwaies needie Hee that loueth siluer shal not be satisfied with siluer and he that loueth riches shall be without the fruite Eccle. 5. 9. thereof But that which is the greatest pouertie of al which surely ought to feare the niggardes and couetous and cruel vsurers is Math. 25. 4. Iam. 5. 3. the depriuation and loosing of the true and heauenly riches 25 The liberall person shall haue plentie and he that watereth shall also haue rayne Solomon doeth heere confirme the first parte of the former sentence and giueth a reason thereof for the which to vnderstand wel let vs first note the Hebrue hath The soule of the blessing shal bee made fat The which is expounded after this sort The liberall person is he that of free will and good minde doeth blesse his neighbours not with worde but in trueth and deede and in worke helping and succouring them according to their neede Blessing is taken in this signification in the holy Scripture The soule then of 1. Sam. 25. 27. 2. Cor. 5. 9. Deut. 32. 15. Iob. 36. 16. Psal 22. 30 23. 5. blessing is the liberal person vnto whome Solomon promiseth fatnesse that is to say that hee shall liue at his ease and shall haue his pleasures and shal prosper in aboundance of wealth Fatnesse is thus taken in diuers places And when hee addeth And he that watereth c. Hee repeateth the same thing againe for a greater expression for as a peece of lande wel watered bringeth foorth easily his fruite euen so when wee doe helpe the necessitie of the poore so much as in vs is wee make them fruiteful for they fare the better for it and are more apt to doe their duetie Thus doing wee shall not loose our labour for the Lorde by his grace and goodnesse doeth recompence and yeelde vs the like as Solomon doeth signifie it saying shall also haue raine As the raine watereth the earth and maketh it to spring and bring foorth fruite euen so the Lorde augmenteth the goods and riches of the merciful and liberal If thou powre out thy soule to the hungry and refreshe Esay 58. 10. 11. the troubled soule then shal thy light spring out of the darkenesse and thy darkenesse shall bee as the noone day And the Lorde shall guide thee continually and satisfie thy soule in drought and make fat thy bones and thou shalt bee like a watered garden and like a spring of water whose waters faile not And their soule shal bee as a watered garden and they shal haue no sorow Furthermore let vs Iere. 31. 12 note that seeing the goodnesse that wee doe to our neighbours is compared vnto watering and sprinckling that wee must not spare them no more then water when wee haue so to doe and neede requireth 16 Hee that withdraweth the corne the people will curse him but blessing shall bee on the head of him that selleth corne For to turne vs away from vsury catching theeuery and couetousnes Solomon is not cōtented to haue threatened him which spareth more then is right with pouertie but to make vs the more to abhorre suche wickednesse hee sheweth vs in what estimation they are with the people which spare against equitie and how they deserue to bee spoken of when hee saith Hee that withdraweth the corne the people will curse him We doe gladly blesse them which wee haue in good reputation and whome wee esteeme honest men and wee doe not curse them wherevppon followeth the people doe iudge them wicked men which withholde the corne sith they doe curse them as they deserue But albeit that in cursing suche people the people doeth but that which they deserued yet is it not to say that Solomon alloweth such cursing nor yet that it is lawful for the people to curse them that heighten the price of victuals the which are signified vnto vs by the wheate or corne which is the most ordinary and common meate euen the most necessariest The making deare and also the depriuation of the same is signified vnto vs by this withdrawing For these couetous and wicked ones vsurers and theeues yea cruel murderers doe gather on al sides so muche as they can the victuals that none may come by them but at their commandement and shoulde passe through their handes and chiefly they locke vp the corne desiring that it might bee deere too robbe the poore people of gold siluer and also of possessions and that they might rake al to themselues and that in this sorte they might waxe riche to the hurt of their neighbours whom they make sorowful Suche folke are somewhat acquainted with great men which treade downe the people who are threatened by the iudgement of God The Lorde wil enter into iudgement with the elders of his people and princes thereof for yee haue eaten vp the vineyarde Esay 3. 14. Amos. 8. 4. the spoyle of the poore is in your houses c. And are like vnto them of whome Amos speaketh Heare this O yee that swallow vp the pore that ye may make the needy of the land to faile saying When wil the newe moneth be gone that wee may sel corne and the Sabboth that we may set foorth wheate and make the Ephah smal and the Shekel great and
Gen. 2. 18. 3. 16. 1. Cor. 11. 7. Gen. 2. 18. 24 1. Cor. 7. 2. 34. 11. 3 are vsed and also the scripture vseth this woorde crowne in the like sence And if we loke narrowly to what end the womā was created we shal find that she ought to be to her husband a ioyful glorious honorable and precious iewel For the Lord saith it is not good that man should be by himself alone I wil make him an helper meete for him Thy desire shal be subiect to thine husband and he shal rule ouer thee And S. Paul saith that the woman is the glory of the man When the scripture speaketh thus it teacheth vs that if the woman wil folow the ordinance of God shee shal be an excellent ornament vnto her husband For we must not doute but that God hath ordeined the woman to be a great honor vnto man for to be a fellowe ayde vnto him and that he hath made her subiect vnto man as the rest of the body vnto the head But besides this same let vs note that Solomon saith not of her husbands or of her neighbours For as it is not lawful for man to haue many wiues but one alone euē so also the wife cannot haue diuers husbands but one onely as it may wel be gathered Likewise as man ought not to ioyne himself to any but to his wife alone in louing cherishing her euē so also the wife ought to content herself with pleasing of her husband and bee subiect vnto him Now after that he hath shewed that by the exercise of vertue the woman ought to reioyce honor her husbande Eph. 5. 22. he sheweth by the contrary that she doth grieue trouble dishonor him when he saith But shee that maketh him ashamed c. The corruption of the bones bringeth great hurt vnto the body maketh it disformed so the person is vexed troubled cānot rightly do his office Againe the wife that despiseth vertue the exercise therof is giuen to be foolish to play the wanton intemperate arrogant rebellious slouthful negligent in this sort she is a shame vnto her husbande she greatly vexeth troubleth him in such wise that he cannot set such order in his house as behoueth for this cause his affaires haue euil successe wherby he is brought vnder foote and to confusion And in this maner the wicked wife is the destruction of her husbande where as shee ought to serue him for an helper and succour according as she is ordeined of God She is not then only rebellious against men but also against God wherof foloweth that she herselfe must also goe into corruption and remaine in eternal damnation 5 The thoughts of the iust are right but the counsels of the wicked are deceitful It is not enough that we thinke to do wel vnto our neighbours and to haue no desire to hurt them it sufficeth not to thinke to doe right vnto our neighbours not to do them any iniury or violēce but eue rie one ought to be so affectioned that he should looke how he could deliuer the miserable and afflicted from the wrongs oppressions that the wicked do labour to worke them otherwise wee cannot boast to be ought worth For as Solomon heere saieth The thoughts of the iust are right Good people do seeke out al the honest and fit meanes to saue deliuer the miserable frō the violence and wrong of the wicked Euerie one of vs ought to labour for it and chiefly the Magistrates to whom the word is directed It doeth Psal 82. 2. Iere. 22. 3 Rom. 13. 4. 2. Pet. 2. 14 belong vnto them so to doe for they beare the sword Priuate persons haue not authoritie to represse iniuries and wronges by the sword albeit that it is the duetie of euerie one of vs for to help our neighbours and to deliuer them from the oppression of the wicked When S. Peter stept foorth to strike with the sword he was reprooued We should then looke to minister help vnto our neighbors but Mat. 26. 51. 52. yet without swoord except the same be committed vnto vs by the Magistrate that we are expresly charged to vse it Otherwise we must haue as it were our hands bound but not our mouthes stopt It should serue to giue exhortation to preach and to threaten for to turne away iniuries wrongs This perteineth vnto al Christians and aboue al vnto the Ministers of the word which should be folowers of the Prophetes Apostles Contrarily it is not enough for the wicked to despise their neighbours not to thinke to do them any good but their heartes are so poisoned with malice that they cease not to consult and determine to looke and to deuise all the meanes they can to hurt their neighbours to destroy them and chiefly they which take not heede Solomon doeth wel signifie this same when he saith But the counsels of the wicked are deceitful Wee may point out two reasons for the which the euil which they think is called deceitful First of al because they set trappes to catche them which take no heed of them or which cannot perceiue them Secondly because they are counterfait disguised they faine themselues honest good men hiding their malice so much as they can and also they make themselues to beleeue that God doeth not see them conspiring inuenting so secretly as they can Solomon doeth giue vs this same to vnderstand briefly by the deceitful counsels by the Psalme His mouth is ful of cursing deceit and fraude vnder his tongue is vngodlines vanitie Hide me from the gathering together Psal 10. 7. 64. 2. 3. 94. 3. 8. of the froward and from the insurrection of wicked doers Lord how long shal the vngodly howe long shal the vngodly tryumph Thus thinking and saying they deceiue themselues and do wel shewe that they are beastes and therefore they are sharply reprooued O ye fooles whē wil you vnderstand And wo vnto them Esai 29. 15 that seeke deepe to hide their counsel from the Lord. 6 The talking of the wicked is to lie in waite for blood but the mouth of the righteous wil deliuer them The maner and custome of the greatest part of the wicked is that they would be esteemed for honest and good men do boast therof with open mouth Wherfore let vs not think that Solomon meaneth that the wicked do openly say let vs laye waite for blood but they haue this malicious craft to beare false witnesse against theyr neighbours to laye false crimes to their charge to interpret their workes and their words to euil to the end that they may haue some cloke and to seeme that they proceede as honest good men whē they labour to bring to ruine and destruction the innocents the poore weak which do not take heede of their malice or haue not power to saue
nothing but sinne in their lippes For it is saide Generation of vipers howe can you speake good thinges when ye are euil For from the Mat. 12. 34. 36. aboundance of the hearte the mouth speaketh And therefore they must needes bee snared in their woordes For in the same former place it is saide againe But I say vnto you that of euery ydle woorde that men shal speake they shal giue account therof at the day of iudgement And as they haue wicked lippes so do they ioyne themselues to their like as to false Doctors vnto lyers and seducers and which haue nothing but vanitie and wickednesse in their mouthes After this sorte they become intangled and are snared But to the ende that wee may forsake their companie let vs folowe the counsel of Saint Paule And forasmuch as it is a singular benefite of GOD to bee preserued Rom. 16. 17. Col. 2. 6. Ephe. 4. 17. 5. 6. from the deceit and counterfaite speache fained and false and not to consent vnto heresies and wicked doctrines and also not to bee stained with any of them wee haue neede to pray vnto GOD after this sort Deliuer my soule O Lorde from lying lippes and Psal 120. 2. Psal 140. 1. 2. 3. from a deceitful tongue Againe Deliuer mee O Lorde from the euil man preserue mee from the cruel man which ymagine euil thinges in their heart and make warre continually They haue sharpened tongues like a serpent adders poyson is vnder their lippes But albeeit that the wicked may bee snared in al these foresaide manners yet the meaning most meete for this place is that the wicked cannot beware nor take heede from beeing ouerthrowne and destroied by faire and flattering speaches by lyes and false witnesses by slaunderinges and false reportes by false doctrines and traditions of men For as hee ymagineth nothing but euil and destruction and applyeth his mouth yea all his members to hurte and anoy his neighbours he rightly deserueth to haue the like happen vnto him This same may bee vnderstoode when against the euil man hee setteth the iust and against to bee snared hee setteth to come out of aduersitie saying But the iust shall come out of aduersitie He calleth him righteous heere which doeth not ymagine nor say any thing that may hurte or anoy his neighbours Hee doeth not promise him that hee shal bee without aduersitie for experience teacheth the contrarie Greate are the troubles of the righteous but the Lorde deliuereth Psal 34. 20. them out of all but according to the promise heere set downe he saith that he shall come out of aduersitie Whatsoeuer then the wicked doe ymagine thinke say or doe against the iust they cannot destroy them The wicked watcheth the righteous Psal 37. 22. seeketh to slay him but the Lord wil not leaue him in his hand c. In this promise wee are exhorted vnto patience for trouble or aduersitie lyeth vpon vs sith it is saide that the iust shal come out thereof Hee saieth not that hee doeth presently come out but in time to come hee shal come foorth Hee telleth not when and so it seemeth vnto our reason that GOD lingereth and tarieth long ere hee helpe vs but it is no slacknesse And to the ende that Heb. 10. 37. 2. Pet. 3. 9. Iam. 5. 10. Heb. 12. 2. we should not fayle nor stumble we must take heed vnto the holy Prophetes and chiefly vnto our Lorde Iesus Hee is not onely our example but also our strength and vertue It is he which is our patience for wee cannot stande fast and continue except that hee fortifie and vpholde vs. 14 A man shall be satiate with good things by the fruite of his mouth and the recompence of a mans handes shall God giue vnto him Solomon exhorteth vs to vse wel our mouthes and to imploy them to speake trueth to thanke to praise and to cal vpon God our Father by prayer when hee promiseth vs that a man shal be satiate c. And heerein hee somewhat alludeth vnto the olde sacrifices Deut. 12. 7. 14. 23. For as they which offred the sacrifices did eate of them by the permission and ordinance of God euen so by following the counsel of the Prophete O seas if we take the wordes with vs and Ose 14. 2 returne vnto the Lord and say vnto him Take away al iniquitie receiue vs graciously so wil wee render the calues of our lippes And that in al thinges wee giue thankes alwaies vnto God by Iesus Christ that is the frute of the lippes which confesse his name Heb. 13. 15. If I say in folowing the doctrine of the aboue named holy men wee apply our mouthes to speake trueth and that by them we giue good counsel vnto our neighbours admonishing exhorting correcting and threatening them for to bring them vnto true repentance and to strengthen them in the fayth if feeling our necessities wee open our mouthes for to require and cal vpon God for to helpe vs and truely confessing that hee is the authour of all goodnesse and doe occupie our tongues in giuing of thankes vnto him and to sing foorth his praises hee wil not suffer vs to lacke or want any thing but wil giue vs ynough and contentation The auncient Leuites and Sacrificers by the ordinance of GOD were nourished and sustained by vsing their ministery Num. 18. 9. Deut. 10. 9. 18. 1. 1. Chro. 6. 31. Num. 10. 10 Psal 8. 2. 11. Dauid ordeined of them to be ouer the arte of singing according as was commaunded in the lawe of Moyses And the Psalme 81. hauing respect vnto this order of the seruice of GOD doeth bid vs Sing ioyfully and afterwardes doeth promise vs that wee shal bee satisfied saying Open thy mouth wyde and I shal fill it For to do this wel it suffiseth not for the mouth alone to bee occupyed but the song must come from the minde c. That which proceedeth from the mouth of Papistes is no fruite but poyson as wee may vnderstande and gather And therefore this promise doeth nothing appertaine vnto them as also they are nothing partakers thereof for they burne so much with auarice that they are neuer satisfied and make themselues beleeue that they serue GOD and his Churche wel when they can make the water come to the mill as is saide or increase the goods of the Churche Of such kinde of people Saint Paule saieth that they are of a corrupted minde After this promise he addeth And the recompence of the hands c. This sentence conteineth partly a promise and partly a threatening as wee may vnderstande by other places This sentence as also the former promise shal chiefly bee accomplished at the last day Yet notwithstanding in looking for it the Lorde doeth shewe some proofes thereof for euen in this life present the good are so wel recompensed that they content themselues Contrarily wee may see feareful punishementes fal and
lighte vpon the wicked the which are payde them after their desertes but that which is giuen vnto the good commeth of meere grace as aboue in the 11. chapter 18. verse and chapter 12. verse 2. 15 The way of a foole is right in his owne eyes but hee that heareth counsel is wise When after the natural reason or humaine sense or the affection of the fleshe wee followe our fantasies inuentions and good intentes wee seeme to ourselues to bee very wise and that wee walke vprightly But sith that in so dooing wee wander and goe out of the way which is taught vs by the woorde the which only is right Solomon or rather the holy Ghost letteth not to pronounce vs fooles when hee saith The way of a foole c. Moyses seeing before hande howe the children of Israel did stray from Deut. 3â— the seruice of God that hee had taught them by his woorde calleth them fooles and vnwise saying they haue corrupted themselues towardes him by their vice c. For the selfe same cause Ieremy also since that time hath called them fooles saying Heare nowe this O foolishe people and without vnderstanding which Iere. â— 21. haue eyes and see not which haue eares and heare not And forasmuch as the Papistes at this day doe the like delighting in their abhominations wee may truely say they are a foolishe people Nowe if they which thinke they doe wel are foolishe by a stronger reason they which boast themselues in their wickednesses the which they commit against their consciences deserue wel to bee counted foolish For this cause also it is saide of them The foole hath saide in his heart there is no God c. Except therefore that Psal 14. â— wee bee assured that that which wee say or doe is according to that which God teacheth vs by his woorde let vs take good heede from perswading ourselues that wee doe walke right For there is no way right but onely that which the Lorde God doth shew vnto vs in his lawe The same is not ours aswel for that that of our nature wee forsake it and are not pleased therewith as also for that wee cannot walke but that GOD wil guide vs nor goe forewardes without his assistance as may bee gathered out of the hundreth and nynetienth Psalme Therfore when any thing doeth delight vs besides the woorde of God wee are foolishe for our way is right before our eyes The same is called ours aswell for that that wee become forgetful of God despise him and rebel against him for to folowe our fantasies and affections as also for that that whatsoeuer pleaseth vs is inuented by our braines or commeth from our Fathers which haue beene ignorant of the woorde or that wee attribute the same vnto our wisedome and cunning vnto our care and diligence And indeede we doe wel deserue that such way shoulde be ours seeing it is nothing worth For seeing that wee are good for nothing wee cannot bee occupyed about any thing that is ought Wherevppon it followeth that wee are foolishe if wee delight in such woorke for in such sorte doe wee declare openly our foolishenesse when that which is nothing worth yea rather which is hurtful vnto vs doeth please vs. Contrarily if so bee by renouncing of that which is our owne and abhorre it wee doe giue eare vnto those which giue vs good counsel and beleeue the same delighting to folowe it and to order our life thereafter wee are wise as Solomon doeth affirme saying But hee that heareth counsel is wise Hee speaketh not heere of the corporal and external hearing but of the inwarde and Pro. 1. 25. spiritual For albeeit that the counsel whereof hee speaketh is the pure woorde of trueth which serueth to teache to exhort to correct and to threaten many doe heare this woorde and yet are not Mat. 7. 26. wyse Wee must therefore heare with an earnest minde to take pleasure and to giue al diligence to folowe the counsel that is giuen vs in the name of GOD and by his woorde Otherwise wee must looke for a feareful iudgement yea more then the Papistes Pro. 1. 26. or other infidelles which haue not such communication of counsel as wee haue They haue counsel which maketh to erre and wee haue counsel which leadeth vs straight to life if wee followe it Notwithstanding they shal bee no more excusable then the most vnthankeful as are they whome God lighteneth by the preaching of the pure trueth and doe despise it mocking refusing and persecuting it Moreouer for to shewe ourselues wise and Luke 18. 11. Iohn 9. 28. 34. not to bee counted fooles let vs bee more ready to condemne ourselues then to boast ourselues let vs not bee like vnto the Pharisees 16 A foole in a day shal be knowne by his anger but he that couereth shame is wise Man is of such a nature that he wil be feared and douted and cannot suffer to bee despised nor to receiue any signe of contempt If it seeme to him that any labour to trouble him hee is straightwaies moued with anger and wrath and sodainely doeth shewe it by contentions debates strifes and vprores in outragious wordes and violent deedes Hee boyleth so vehemently with impatientie and furie hee hath so greate desire to bee reuenged for the iniurie that hee perswadeth himselfe to bee done vnto him that he looseth al boldnesse and cannot dissemble his naughtie stomacke and yet it seemeth vnto him that hee is mighty and strong and that hee behaueth himselfe as an honest man and that his heart is vpright because hee suffereth none to bite him neither to treade him vnder foote But the holy Ghost doeth pronounce him to bee a foole by the mouth of Solomon when hee saith A foole in a day shal-be knowne c. Saying A foole in a day hee meaneth not that the foole is satisfied to haue shewed his anger and wrath for a litle while and afterwards returneth to be reconciled and to be friendes againe with them with whome hee was angry as euery one of vs must doe in folowing the goodnesse of our heauenly Father For he endureth but a whyle in his anger but in his fauour is life Psal 30. â— And for to folowe him wee must obey Saint Paule Bee angry but sinne not c. Againe Let all bitternesse anger Ephe. 4. 26. 31. and wrath crying and euill speaking bee put away from you with all maliciousnesse c. But hee meaneth that wee must not dwell and abyde long in the companie of a foole for to knowe the wickednesse of his heart for as soone as a man shal haue remoued but a strawe without his wil without purposing to offende him hee sheweth by iniuries ragings and violences what hee is within As Caine against Abel Core Dathan and Abyram against Moyses Saule against Dauid the enemies of the trueth against the children of GOD not onely Num. 16. amongest the Papistes but
also there where they bragg of the reformation of the Gospel Also when hee saieth in a day hee meaneth not that the foole doeth spue foorth al the poyson of his hearte in one day or in a little tyme. Experience teacheth vs the contrarie for wee see that from day to day the wicked shewe themselues more furious against the faithful but hee meaneth that they are easie and doe sodainely shewe their impatiencie and furie In this Solomon doeth exhorte vs that wee woulde not bee hastily angry except wee woulde bee counted fooles that is to say contemners of GOD and of his woorde the which for to obey and to fulfil the humour of choler is not fit neither do they care also and therefore Saint Iames doeth admonishe vs Let euery man bee swift to heare and slowe to anger c. Wee see heere that wee ought highly to esteeme gentlenes softnesse meekenesse and friendlinesse when wee woulde not that men shoulde esteeme vs fooles nor contemners of God If wee bee indued with such goodnesse as that we would not despise God labour also that he may not bee despised and that his name shoulde not bee blasphemed by vs likewise wee wil easily dissemble and couer the imperfections of our neighbours and wil not seeke to make them a reproche neither to lay any faulte to their charge though they haue offended vs and shal bee led and induced thus to gouerne ourselues by an holy wisedome and good counsel Solomon doth teach vs this same when hee saith But hee that couereth shame is wise That wee must thus vnderstande this sentence Solomon himselfe doeth shewe it when against the knowledge of wrath hee setteth hyding or couering of shame and against the foole hee setteth the wise man And though the Antithesis be very propre euen according to mans reason yet Solomon speaketh against the opinion and iudgement of the worlde in both the partes of this Prouerbe For first of al the worlde esteemeth and iudgeth the hearte of man to bee vpright and perfite and not fearefull nor cowardely if when hee sheweth by wrath and anger that hee cannot beare if hee feele himselfe grieued and that hee is ready to reuenge himselfe eyther by woorde or by deede Secondarily the worlde doth not count this discretion or wisedome when a man wil dissemble or couer an offence and that hee is not quicke to reuile and rage against him that hath offended him except hee flye for to take the better leape that is to say to seeke to haue him whome hee iudgeth to bee his enemie at his more aduantage and to handle him after his desire Solomon speaketh not of such wisedome which is rather set malice but of the same whereby wee beare with our neighbour and wish not to anger nor hurte him This wisedome proceedeth of true charitie whereunto 1. Cor. 13. 4 Ephe. 4. 2. 32. 5. 2. Col. 3. 13. Mat. 5. 39. Rom. 12. 14. 17. 13. 4 wee are exhorted Let vs therefore knowe that wee are heere admonished to flye and eschue reuenging of our owne and priuate iniurie as also our Lorde doth teache vs. But yet notwithstanding let vs not thinke but that it is lawefull for the faythful and Christians to exercise and execute the office of a Magistrate and iudge in dooing iustice by wrath vppon him that doth euil 17 Hee that speaketh trueth will shewe righteousnes but a false witnesse vseth disceit There are many wayes of speaking trueth though there bee Iohn 14. 6. 17. 17. Ephe. 4. 25. not diuers truthes but one which is God and his word Our Lord doeth shewe it and therefore in what state soeuer we be wee must speake trueth Nowe forasmuch as there are diuers states it foloweth there are many wayes of speaking trueth the which may bee gathered into foure partes First of al the Pastors of the Churche which are Ministers of the woorde of trueth which aboue al other ought to professe trueth haue their manner of speaking trueth by publike and priuate preaching the pure Gospel and by the same to admonishe to reprooue to comforte to chide and threaten and to make afraide Secondarily Iudges and Magistrates which ought to bee righteous and not falsly blamed haue their kinde of speaking trueth when they pronounce their sentences with desire of Exo. 18. 21. 23. 1. giftes without regarding the person but onely according as matters shal be duely and plainly prooued c. Thirdly they which are called for witnesses haue their way of speaking trueth when they plainely declare that which they knowe and desire not to slaunder nor flatter nor to speake any thing that may hurte the good name of their neighbour neither to hurte him either in his body or in his goods but doe labour to obey the commandementes of GOD written in Exodus the 20. chapter and 23. chapter Fourthly the manner of speaking trueth in our common familiar and priuate talke is that wee shoulde talke togither of thinges and matters euen so as they are and as wee knowe them without flattering and slaundering without affection of telling newes and without delighting to consume and passe away the time in reasoning and babbling as vaine people giuen to ydlenesse and slouthfulnesse for it is very harde for such men to go foreward in the truth but must needs frō the great vanitie of their heartes speake vaine thinges whose steppes wee may not follow and therefore must wee be sober in woordes and also not to open our mouthes but to talke and commen of thinges profitable and necessarie as of thinges which may serue to the glory of GOD and profite of our neighbours and of those matters which concerne our state and vocation c. Loe these are the manners the which wee must holde in speaking trueth vnto the which if wee bee wel giuen wee will vtter nothing that may redounde to the hurte of our neighbours but will rather procure that right may be done to them and to render to euery man that which is his without fraude or deceit Solomon doeth signifie the same saying Hee that speaketh truth wil shew righteousnesse The Ministers of the woorde doe wel preache righteousnesse when by their ministery they labour to turne vs away from al superstition and Idolatry and from al iniquitie and wickednesse whereby the Deuill doeth holde vs captiue vnder his tyrannie that they might deliuer vs from the same and by fayth to make vs partakers of the righteousnesse of our Lorde The Magistrates do shewe foorth righteousnesse when by their sentences and iudgementes they render right to them to whome it belongeth c. The witnesses by their true depositions doe shewe foorth righteousnesse for so much as in them lyeth they guide the iudges and shewe them the waye to minister iustice Also when in our familiar talke and communication wee continewe speaking of trueth wee shewe foorth iustice for our woordes doe tende neither to disceite nor hurte but to doe right pleasure and seruice
vnto our neighbours Wherefore let vs vnderstande that to speake trueth consisteth not onely in the mouth but also in woorkes Solomon doeth well teache it vs when hee ioyneth righteousnesse togither with truth and that afterwardes against righteousnesse hee setteth fraude saying But a false witnesse vseth disceite As wee haue set foure kindes of speaking truth and to shew righteousnesse so may we do the like in speaking of false witnesse and in woorking disceite Besides this let vs learne that by this Antithesis or against setting Solomon doeth exhorte vs to haue trueth and righteousnesse in great reuerence seeing that none of vs woulde bee counted lyers nor deceiuers c. 18 There is that speaketh wordes like the prickinges of a sword but the tongue of the wise man is health There is none of vs that would be pricked or harmed but do aâ—â— desire health and do labour by al meanes possible to auoide all dangers and hurtes and to keepe our bodies in good order and safetie Nowe if wee haue care of our bodies which are not so excellent as our soules by a more strong reason wee must take care of them and to keepe them that they bee not pricked but that they may obteine health and that therein they shoulde continue and increase For to come to this there are companies and feloweshippes that wee must flye and reiect and others that wee must seeke and keepe Solomon doeth wel giue vs this same to vnderstande when hee saith There is that speaketh words c. Heere by that which he placeth the wise against him which speaketh like the prickings of a sworde wee ought to knowe that if wee will not bee hurte wee must beware of the foolishe for they are they which by their woordes are as swordes There are diuers kindes of these fooles which are very dangerous as are the wicked iudges and wicked magistrates false witnesse bearers flatterers lyers iesters and such as abounde in wanton woordes The woordes of such people doe pricke and smart after twoo sortes that is to say without and within If wee doe not consent with them and doe not become their familiar acquaintance and friendes and at their commandement doe labour by their wicked sentences by their false witnesse bearings by their wicked tales by their iestings and scornings for to hurte vs either in our goods or in our bodies or in our good name And if we walke familiarly with them they prick vs and sting vs within for they do what they can with their tongues to corrupt vs. Therefore Saint Paule doeth admonish vs saying Bee not deceiued euil woordes corrupt good 1. Cor. 15. 33. 2. Cor. 6. 14. Ephe. 5. 3. manners Againe hee saith Be not vnequally yoked with the infidels for what felowship hath righteousnesse with vnrighteousnes c. He saieth againe But fornication and al vncleannesse or couetousnesse let it not bee once named among you as it becommeth saints neither filthinesse neither foolishe talking neither iesting which are things not comely but rather giuing of thaÌ„ks We learne then that we must fly such kinde of people and haue no acquaintaÌ„ce with them if wee woulde bee preserued from inwarde hurt which is a more dangerous and sore wounde then that without Nowe if wee must seuer ourselues from such folke by a stronger reason wee must flye and reiect false Prophetes and lying Doctours which by sweete woordes and fayre speeches doe deceiue the harts of the ignorant The wordes of such people are so dangerous and deadly that Saint Paule warneth Timothie To stay prophane and â— Tim. 2. 16. vaine babblings for they shal increase vnto more vngodlinesse If it seemed good to Saint Paule to bee needful to admonishe so excellent a disciple of these things by so much the more haue wee very greate neede to bee warned thereof Of al these points we cannot take heede but haue neede that the Lorde shoulde keepe and deliuer vs. The Psalmist doeth wel shewe it vs when hee is Psal 57. 4. so diligent to pray My soule is amongst Lyons I lye among the children of men that are set on fire whose teeth are speares and arrowes and their tongue a sharpe swoorde Againe hee saieth 64. â— Heare my voyce O God in my prayer preserue my life from feare of the enemie Hyde mee from the conspiracye of the wicked and from the rage of the woorkers of iniquitie Which haue whet their tongue like a sworde and shot foorth their arrowes bitter woordes Further let vs note that Solomon doeth accuse such kinde of men to be murtherers when hee doeth attribute vnto them the prickings of a sworde and so consequently hee condemneth them vnto eternal death For it is said You know that no manslear hath eternal life abyding in him Therefore if wee will not perish with them let vs soften our tongues and make them 1. Iohn 3. 15. sounde and healthful the which wee shal doe if renouncing foolishnesse wee doe folowe the wise and that by their wholesome doctrine and good examples wee become wise for as Solomon saith But the tongue of wise men is health As wee commonly cal those things whereby wee get and mainteine corporal health by the name thereof euen so Solomon calleth the tongue of the wise health because that if wee vse the same and helpe vs by it wee obteine an excellent health and are kept therein If wee bee diligent to heare the wise and also careful to followe their wholesome doctrine wee shal haue health not temporal and bodily only but our soules shal bee so healthful that wee shal neuer die The tongue of the wise is of such vertue that whosoeuer shal helpe himselfe thereby in true fayth and repentance it shal bring vnto him eternal life for it speaketh the trueth it bringeth foorth the seede of life and euerlasting health as before in the thirde chapter and first verse vnto the nienth and the fourth chapter and 20. verse c. The Psalmist doeth wel shewe this same when hee Psal 119. 40 attributeth quickening vnto the woorde of the Lorde And our Lorde Iesus Christ doeth plainely declare it vs when hee compareth himselfe vnto the serpent and doth exhort vs to beleue in him Iohn 3. 14. Therefore if wee desire health let vs often resorte vnto the sermons for it is said Fayth commeth by hearing and hearing by the woorde of God Al Christians according to the measure they haue Rom. 10. 17. receiued ought for to bring this health but the Ministers of the woorde aboue al others for to them it is that the Lord hath committed the Gospel after the which they bring wholesome doctrine And therefore Saint Paule doeth admonishe Timothe to keepe the true paterne of the wholesome woordes c. Againe For a bishop 2. Tim. 1. 13. Tit. 1. 7. 2. 1. must bee vnreprooueable as Gods steward c. But speake thou the thinges which become wholesome doctrine c. Nowe forasmuch as
displeasure they disguise themselues vsing fraude deceite treason and laying await and so it is not easie for a man to take heede of them nor to resist them but is constrained to suffer their wronges and violences with great griefe and melācholiousnesse Solomō doth signifie this same when he saith Deceite is in the hearte of them that imagine euil As if hee did say it is a common and dayly thing that they which imagine euil which wil hurt and hinder their neighbours doe not at the first sight shew thēselues such as they bee in their heartes but doe vse both words and deedes cleane contrary vnto their thoughts and enterprises as the deuil hath doone for to destroy men and Iudas for to murder our Lord Iesus The Pope his shauelings haue no lesse doone for to destroy the Churche of our Lorde and doe stil continue at this day But what deceite soeuer they beare in their heartes they cannot so much hurt as they woulde for the Lord by the lampe of his Gospel doeth giue vs light and doeth shewe what their furies are making vs to knowe their wickednesses so that the Lorde nowe fulfilleth that which is saide and then shal the wicked man bee reuealed whome the Lorde shal consume with the spirite 2. The. 2. ◠of his mouth and shal abolishe with the brightnesse of his comming c. There are also other people which cary deceit in their heartes as are murderers but the most dangerous deceite is that whereby trappes are laide for soules when in burdening them with the doctrines of men they are made to beleeue that in keeping thē they hold the way to life and thereby men are brought to eternal death Wee haue saide that when a man cannot take heede of the deceites and treasons of the wicked and that he is compelled to suffer their iniuries and violences that they haue inuented maliciously that it is with griefe and sorow Experience doth shew it Solomon doth note it when against deceit he setteth ioy saying But to counsellours of peace shal be ioy And when he placeth the counsellours of peace against them that imagine euil he sheweth that the imaginers of euill so much as in them lyeth doe trouble al and set al things in disorder making diuisions and discordes seditions and insurrections the which things do cause great troubles and sorowes Contrarily they which are giuen vnto holy meditations and good thoughtes and haue set their loue vpon the lawe of the Lord studiyng therein day and night and in following this holy lawe doe labour Psal 1. 2. to set peace in the worlde Suche people doe not bring trouble nor sorrowe but ioy not such as the carnal and worldlinges doe bring who cannot reioyce except a man please and followe the affections of their fleshe and make an account of no reioycing but when they flowe ouer in all insolences and dissolutions But the counsellours of peace doe so reioyce them that receiue their counsel that they are best content to see things in good order that they prayse God and giue him thankes therfore and haue al their delite to followe that which is shewed vnto them by the counsellours of peace To the end then that wee may be partakers of this ioy wee must folow the counsellours of peace which are chiefly the ministers of the Worde whereby they teach vs to bee at peace with al men not onely so but also with God Al things are of God who hath reconciled Rom. 12. 18. 2. Cor. 5. 18. vs vnto himselfe by Iesus Christ c. By this ministery they make peace betweene God our consciences We haue also other counsellours of peace that is to say our Lords gouernors which watch ouer the gouernment of the common wealth and make holy ordinances for to stop slaunders dissentions seditions and insurrections that the people cōmitted to their charge may liue in peace Wee must yeelde vnto their lawes not onely to the ende that wee may auoide outwarde trouble but also that wee may haue peace in our consciences S. Paul doth signifie the same when he saith And Rom. 13. 5. therefore wee must be subiect not only for feare of wrath but also for conscience sake We ought also al to be counsellors one to another euery man after his state and calling so doing wee shal haue cause of ioy For the Lorde saith Blessed are the peace makers for Mat. 5. 6. they shal be called the children of God This sentence might be vnderstoode after another sort that is to say that as they which deuise euil for their neighbours are giuen vnto deceite and treasons euen so they which wishe peace vnto their neighbours are filled with ioy and are not vexed in mind as they are that inuent malice for against their willes their conscience doeth reproue them and are in an horrible paine albeit they labour to reioyce in their wickednesse to the which they are giuen without griefe with an vnbrideled lust The counsellours of peace are oftentimes tormented aswel without as within but yet they ceasse not to reioyce and to haue peace in their consciences knowing that they walke vprightly c. 21 There shall no iniquitie come to the iust but the wicked are full of euill It hath beene seene in al times and yet stil is seene that the iust are persecuted as the wicked and vngodly but Solomon doeth cleare them from al iniquitie contrary to the iudgement of the worlde when hee saith There shall none iniquitie come to the iust Wherin at the first sight he seemeth to speake against the Scripture Who can bring a cleane thing out of filthinesse there is none What is man that he shoulde be cleane And hee that is borne of Iob. 14. 4 15. 14. Pro. 20. 9. Eccle. 7. 22. Iohn 3. 6. Rom. 3. 22 woman that he shoulde be iust Who can say I haue made my hart cleane I am cleane from my sinne Surely there is no man iust in the earth that doeth good and sinneth not That which is borne of flesh is fleshe For there is no difference for al haue sinned and are depriued of the glory of God c. Or at leastwise if hee doe not gainst say the Scripture it seemeth that there is none that is righteous Al are gone out of the way they are al corrupt there is Psal 14. 3. Mat. 6. 12. 1. Iohn 1. 8. none that doeth good no not one Wee are commanded al to pray for the forgiuenesse of our sinnes If wee say wee haue not sinned wee deceiue ourselues and the trueth is not in vs. Nowe sinne commeth of none but of vs. Euery man is tempted when hee is drawne away by his owne concupiscence and is entised It Iam. 1. 14. seemeth then at the first sight that he should gainst say the scripture or of his saying it might bee inferred that there is none righteous and that the first part of this sentence is pronounced
in vaine The answere is that Solomon speaketh not of man as hee is borne of man for in the same nature he is altogether destitute of iustice but he speaketh of man as he is regenerated by the spirte of GOD by whom he is so ordered and guided that hee abhorreth al iniquitie and delighteth in goodnesse and doth giue himselfe thereto so much as hee can For this cause though whiles he liueth in this body he hath stil some relikes of corruption and that sinne dwelleth in him Rom. 7. 14. yet because that the seede of God is in him he delighteth in the law of God Solomon doth impute none iniquitie vnto him but doeth purge him thereof as doth S. Iohn also He that is borne of God 1. Iohn 3. sinneth not c. And this is not without cause for inasmuche as Christ by his spirit his word dwelleth in vs sin is abolished in vs and yet for the principal part we are counted iust and to liue iustly because that with a pure affection we aspire vnto righteousnes And albeit that through the infirmitie of our flesh we often fal yet is it saide that we worke none iniquitie that wee doe not sinne because we doe not consent vnto sinne but rather in weeping we resist and fight against sinne so that we may truly witnesse with S. Paul That we do the euil we wold not do for this cause also it is not imputed Rom. 7. 19. 8. 1. vnto vs neither are we condēned for it This is not to say but that we should confesse ourselues truely to be sinners and continually to aske forgiuenes of our sinnes as Iesus Christ hath ordeined vnto al his Church Although then that none iniquitie come to the iust yet Psal 32. 1. Rom. 4. 7. the iust is not he that hath no sinne but he to whome God wil not impute it Wherefore for to make vs certaine that we are of the nūber of the righteous let vs aspire vnto wel doing in soundnesse and integritie of conscience praying vnto the Lorde Create in mee a cleane hart O God and renewe a right spirite within mee Contrarily Psal 51. 10. as touching that which hath bin saide at the beginning that the wicked are honored beloued of the world as if they were honest men yet Solomon doth depriue them of al iustice when hee saith but the wicked are full of euill When Solomon exempteth the iust from al iniquitie and that contrarily hee attributeth vnto the wicked fulnesse of euil hee declareth that the wicked doe purpose and determine nothing but to doe euil and to hurte And albeit that in some places they make a goodly shew of iustice and holines as in their almes fastings and prayers yet from the abundance of their euil they corrupt defile al Vnto them that are defiled and vnbeleeuing nothing is pure but euen their minds and Tit. 1. 15. consciences are defiled This sentence thus considered wee may gather of the promise and threatening that Iesus Christ pronounceth They that haue done euil shal go vnto the resurrection of condemnation Ioh. 5. 29. And thus Solomon by this sentence doeth exhort vs vnto righteousnes and doeth labour to turne vs away from wickednes but there are verie fewe which make any account thereof and as we see by experience we may wel complaine with the Prophet Esai Esai 59. 6. 14. their works are wicked works and the worke of crueltie is in their handes Therefore iudgement is turned backward and iustice standeth farre of for trueth is fallen in the streete and equitie can not enter 22 The lying lippes are an abhomination to the Lorde but they that deale truely are his delight Lying hath alwayes liked men as appeareth there where wee may see that man rather beleeued the Deuil father of lying then obeyed Gen. 3. 6. God And as he was easie to beleeue lyes euen so gaue hee himselfe to speake the same with his mouth and to doe it also by worke in folowing his father and maister the Deuil and so made himselfe the enemie of God who is the father of trueth euen truth it self But albeit that mā doth delight to lie so that it is not without cause that the Scripture saieth that al men are liers yet his conscience doeth reprooue him therefore and causeth him to iudge that Psal 116. 1◠it is wickedly done of man for to lye as it is manifest by two arguments The first is that there is none that would haue any man to lye vnto him and also we say that a lier is worse then a theefe because we can not so wel take heede from a lier as from a theefe The second argument is That wee ourselues would not be counted lyers and if any man belye vs we are by and by prouoked vnto anger and if we be able we are readie to strike and to kil them that belye vs. Wee naturally then vnderstande that it is great wickednesse for to lye but for to make vs yet more excusable except wee folow this natural light the Lord hath giuen vs his lawe by writing the which saith Thou shalt beare no false witnesse c. Also let vs Exo. 20. 16. folow the instruction of S. Paule Put away lying and speake euerie man trueth to his neighbour c. Let not whoredome nor any other vncleannesse bee once named amongst you c. Thus doing we shal be acceptable vnto God as Solomon doth pronounce it saying But they that deale truely are his delight Whē Solomon is not contented to say which speake trueth but sayeth that deale truely he sheweth vs that trueth doth not lye onely in word but also indeed and works that are done so faithfully with such trueth that we feare not though they be examined seene and knowne Our Lord doeth wel shew it Nowe this is condemnation Ioh. 3. 19. that light is come into the word men loue darkenesse more then light And when he setteth to deale truely against lying lippes wee knowe thereby that lying is also in fained and counterfait woorkes the which haue their colour and disguising for lippes For it is as much as if they did bragge to be good and lawful Whosoeuer shal sel a counterfait worke or marchandise though he say nothing yet ceaseth he not to lye for he setteth it to sale and selleth it also as deare as he can Contrarily they that worke truely though they be dumbe yet are they true work truth the which God loueth and thē that work it as Solomon doth signifie whē he saith They are his delight Herein wee haue the promise of life enclosed cōteined for it foloweth wel if we please God we can not perishe 23 Awise man concealeth knowledge but the heart of the fooles publisheth foolishnes Solomon attributeth suttletie that is to say counsel and wisdom vnto the man that keepeth secret his knowledge but when we are not borne for ourselues onely
43. Luk. 22. 25. Iohn 6. 15. your seruant The Kings of the nations c. And also let them folowe his example as hee setteth before vs in the places before alledged and when he refused to be a King But the Kings Princes and gouernours of the earth which haue the preheminence and are ordeined of God for to rule and reigne if they be diligent to doe their office they may desire to beare rule not cruel and tyrannical as do they that vse their corrupt and disordered wil for reason and lawe but they may desire to beare authoritie whereby they may serue to the glorie and honour of God vnto rest and quietnes vnto the edification and saluation of their subiects For it is needful that the people should feare reuerence and honour their Lordes rendering to thē obedience in al things without any cōtradiction or murmuring but that peaceably with al humblenes they shoulde submit themselues vnto the ordinances statutes and commandementes of their Lordes not onely in such thinges as concerne the honour of God rightly but also in them which belong vnto common peace and to the order of pollicie and that the superiours also should bee diligent to execute the iudgements of God as the scriptures of God doe instruct them When the Lordes shal thus worke it shal be Exod. 18. 21. Deut. 17. 16. 2. Chro. 19. 6. Psal 82. 3. lawful for them to desire domination and indeed also they shal obteine it according to this promise the which is infallible The hand of the diligent shalbeare rule The same hath bin fulfilled in many good Magistrates Iudges and Kings as the Scripture doth witnesse of Moses of Iosua of Gedeon of Ioseph of Sampson of Dauid of Ezekias and of Iosias But what domination soeuer diligent Lordes haue and doe obteine yet is it not without contradiction as experience doeth shew it Yet it is not to say but that God is true in his promises as we must esteeme it what diligence soeuer they take in doing of their duetie yet is it neuer such but that therin is much to be amended And for this cause there are no Lords but do wel deserue to meete with much contradiction Yet it is not to say that God doeth not performe his promise so farre as is expedient and that it is not necessarie that Lordes should punishe their gain saiers It belongeth not vnto subiectes to withstand that which is wel ordeined though they which ordeine them be not such as they ought Rom. 13. 4. to be And though it should so be that in doing their dutie perfectly the Lordes shoulde haue contradiction neuertheles wee must in no wise doubt of this promise for God faileth not to accomplish 1. Pet. 2. 18 it so farre as he knoweth to be expedient though we see it not alwayes And as the Princes that are careful and diligent doe beare rule euen so euerie one of vs according to his estate shal rule if he labour to folow his vocation But contrarily as saith Solomon The idle hand shal be vnder tribute They that are negligēt to giue their duetie must needes bee slaues and as captiues subiect to ransomes Impostes and Subsides as experience sheweth it 25 Heauines in the heart of man doeth bring it downe but a good word reioyceth it When a man daily worketh and that it seemeth to him that hee busieth himselfe in vaine or that hee receiueth not so great profite as he desireth complayningly he saith gladly that he is so wery with labouring that he groweth crooked therewith signifying thereby that he is not without care and sorowe and is not contented with the profite that God sendeth him daily because hee feareth to dye for hunger and by a kinde of speech feareth lest the earth wil faile him Thus speaking he sheweth wel that hee woulde not willingly be crooked that it is a thing verie noisome If we wil auoid such trouble not to waxe crooked we must giue ourselues euery one of vs to folowe our state without heauinesse For as Solomon saith Heauinesse in the heart of man doeth bring him downe When man taketh care excessiuely and without measure with great actiuitie he setteth his heart in a miserable state he doeth depriue it of al ioy and delight of al peace and quietnes as if hee fel vnderneath his burden without being able to rise againe Solomon here doth not labour to turne man away from his daily labour according as is meete for his vocation otherwise hee shoulde contrarie himselfe for hee sayeth Goe slouthful to the Emmet and marke his wayes c. An idle hande maketh poore c. Hee that tilleth his grounde shal be filled with bread But hee laboureth to roote out 1. Tim. 6. 10. of our heartes the roote of al euil which is couetousnes the which whilest some haue desired they haue erred from the Fayth and haue intangled themselues with many sorows Amongst other sorowes couetousnes causeth the heart of man to be loaden with heauinesse the which is so heauie a burthen that it bringeth him down so that all his thoughtes and desires are vpon the goods of the earth and can not aspire vp vnto heauen where Iesus Christ woulde haue vs to laye vp our treasure For to folow wel these exhortations of our Mat. 6. 20. Hebr. 13. 5 Lorde wee must aske our daily bread and to bee contented therewith Let your conuersation be without couetousnes If in steede to yeeld vnto this holie exhortation we vexe ourselues do distrust the helpe of God it is a true argument that the word of God doeth not liue in our hearts as also Solomon doth signifie it presently setting a good word against heauines ioy vnto crookednes saying But a good word reioyceth it For to put away heauinesse from the heart Solomon sendeth vs to heare the preaching of the word of God and not flatteries and sweete wordes of men the which albeit that for a litle tyme they seeme to recreate and reioyce man and doe deliuer him from heauinesse yet the same is of no continuance but the ioye that commeth of mens words doth quickly vanish away and so is not true as also their wordes are not truely good For as there is none but God that is good euen so also there is nothing but his only word good and that giueth true and continuall Psal 19. 9. ioye to the heart Now as we cal a thing good when it doeth nothing hurt but doeth profite and chiefly when it serueth our necessarie vses euen so Solomon calleth the worde of the Lorde good because that it doeth nothing hurt the children of God though it doeth rebuke them chide threaten and feare them making them to feele the horriblenes and heauines of their sinnes and doeth set before them the iudgement of God wherupon commeth to them great sorow when they see themselues so poore and so miserable For albeit that they are greatly sorowful yet is the same
except they labour diligently wee wil not looke cheerefully vpon them they vexe and greeue vs and wee cannot bee pleased with them and that is chiefly because wee loue our profite and doe feare to bee hindered but heerewith wee haue an agreement that man doeth naturally detest slouthfulnesse But it is not so much neither so as wee ought For we do not abhor it in our owne persons but so far as we feare to die for hunger or to become poore and beggers Solomon doth somthing signifie this feare by the worde of lusting and when he doth threaten that this feare shal come vpon vs if we be slouthful when he saith But his soule hath naught The slouthful are heere threatened with pouertie and bodily want temporal scarcitie the which is very hard to beare but yet it is nothing in comparison of the spiritual hūger wherewith foloweth the depriuation of eternal riches wherewithal the slouthful shal be takē which haue nothing esteemed the threateninges of Solomon and chiefly they that haue made no account of gathering the spiritual seede of the word which is the foode of life To them also chiefly do the threatenings belong and vpon them are they put in execution not onely in this life but more miserably in the other For if God doe not esteeme them worthy of this present life and the riches thereof much lesse will hee counte them worthy of eternal riches And so the soule of the slouthful which make none account of their duetie shal haue naught for it shal bee depriued of temporal riches and of eternall and heauenly It is not then without cause that Solomon laboureth so often to awake vp the slouthful by such threatenings whē he seeth them in so great danger The care that Solomon hath so often to threaten the slouthful shal profite them that amend and shal make the vnrepentant more vnexcusable Now that such threates should not be executed against vs let vs take heede to turne away from slouthfulnesse and to occupie ourselues diligently in labour euery man according to his vocation So doing our soule shal want nothing but wee shal haue such aboundance of riches that we shal be contented Solomon doeth promise vs it saying but the soule of the diligent c. As heeretofore hee hath promised that hee might print it so muche the more into our wits and for to confirme it more vnto vs and to make vs more certaine of the goodnesse and liberalitie of God towardes vs and that being so assured wee may bee more enclined to giue ourselues vnto labour according to our vocation after as we vnderstande to be his wil. Wee wil therefore giue ourselues vnto labour according as God hath ordeyned it by his worde and as it hath bin handeled here before and wil diligently doe our worke not by desire of enriching ourselues and keepe backe to ourselues what God sendeth vs without making our poore brethren and members partakers thereof with vs. This is not the wayes to abounde and increase in riches nor to make our soules fatte as Solomon doeth shewe it If wee obey vnto his admonitions our soules shall not Pro. 11. 24. 25. 2. Cor. 9. 6. Gal. 6. 9. 1. Tim. 6. 17. onely haue worldly and temporal plentie but also after this life they shal fully enioy heauenly and eternal riches For the Lorde doeth not promise vnto his faithful people earthly riches in this life for to forsake them afterwardes and to suffer them miserably to perishe c. 5 A righteous man hateth lying woordes but the wicked causeth slander and shame If we wil be certaine in our consciences that wee bee righteous and also to giue true witnesse of our wisedome and honestie before men that they may bee edified and that we be no offence to them so much as we can we must abhorre lying as Solomon doth shew vs saying But the iust man hateth lying wordes There is none of vs but hateth to heare lying and chiefly when lying bringeth vs any hurt either to our body to our goods or to our name Such hatred doth not proceed of feare that wee haue to sinne but of feare that wee haue to suffer losse and therefore suche hatred cannot make vs certaine nor our neighbours that wee be honest men but therein for to haue and to giue a certentie that wee are honest men wee must hate ourselues in asmuch as we are enclining naturally to lying according as the Scripture witnesseth it saying That euery man is a lyar as we of our nature do lye euen so also are wee ready to beleeue lying and loue to heare lyes so that we thinke Psal 116. 11 therein is no hurte nor hinderance we delight to heare ourselues praised and wel spoken of and to be flattered in slaundering and in euil reporting of our neighbours whome wee hate Nowe as in two sortes wee loue lying and heereby haue a witnesse that we are wicked and vngodly and also for to haue a certaintie that wee are righteous and honest men we must hate the wordes of lying after twoo sortes so that wee shoulde feare to pronounce it with our mouth and to receiue it with our eares Albeit that al faythfull and true Christians shoulde be thus disposed and affectioned to folow the third nienth commandement For for obseruing of them well wee must not onely beware to abuse the name of God and to lye against our neighbours but wee also ought to procure that none should abuse this holie Name neither speake euil of his neighbours But I say that this same belongeth vntoo al Christians yet chiefly vnto the Ministers of the worde to pronounce trueth and to abhorre the declaring of lyes and to the Magistrates and Iudges not to receiue false accusation So doing the Ministers shal not seduce the people by false doctrines as doe the Friers and Exo. 23. 1. hypocrites neither wil the Iudges pronounce wicked sentences But sith that the Scripture doeth attribute righteousnes vnto them that hate the worde of lying wee must inferre thereupon that the number of the righteous is verie smal and almost none For it is saide Helpe Lorde For there is not one godly man left for the Psal 12. 1 faithful are nourished from among the children of men We conclude also that wee can not be iust except wee doe violence to our nature which is enclined to think and to speake lyes If we let loose the bridle vnto our tongue according as it is drawne and driuen by the natural inclination of man wee shal winne nothing to thinke ourselues iust and to pronounce that we are honest men Solomon by the spirite of trueth doeth pronounce vs to be wicked when he saith But the wicked deuiseth slaunder c. This is not to say that wee must not accuse them which leade a wicked life Besides this let vs note first of al albeit that though one feeleth himselfe to bee slaundered hee wil make so great a matter of
preseruation or health vnto the faythful Ambassadour hee closely promiseth him that hee shal not fal into euil but that God wil keepe and saue him And therewith also hee sheweth howe the faithful Ambassadour ought to bee receiued of men yea with greater affection then the best Phisition of the worlde because that the spiritual health is more precious and excellent then the preseruation and health of the body The Phisitions of the body do so much as they can to heale the bodies for a certaine space of time but the preseruatiō health that the faithful Ambassadours do bring bringeth continual and euerlasting life if by fayth and obedience we receiue their ambassage Now as there are fewe which gladly receiue the faythful ambassadour euen so there are fewe which are preserued and haue health in their soules the faulte whereof lyeth not in the faythful ambassadours The worldlings doe not feele their sicknes and disease therefore they refuse the faithful ambassadours and so are lost and so much as in them lyeth they make the messengers fal into euil and no thanke to them that they become not wicked and infidels But albeit that the faythful ambassadours do bring preseruation and health yet ought they to acknowledge and confesse that they are nothing but organes and instruments and that there is but one Phisition Iesus Christ of whose office looke Malachie chapter 4. 2. Mala. 4. 2. 18 Pouertie shame is to him that refuseth instruction but he that regardeth correction shal be honored We do naturally feare pouertie would not be made a shame reproche but do greatly desire to abounde in wealth to be praysed and honored But we knowe not how to gouerne ourselues for to flye auoid that which we feare and to obteine that which we would haue And therfore our good God knowing what is needful for vs and willing our good more then we ourselues hath by Solomon taught vs the way and meanes to attaine to the true riches honors Now againe he teacheth vs the same First of al by a threatning Pro. 1. 8. 3 9. 10. 4. 1. 8. 10. 11. 32 saying Pouertie shame is to him that refuseth instruction But the worldlings and carnal men doe nothing but mocke at such threatenings as they when they contemne the preaching of the worde when they reiect al instructions and say that we must turne our backe vnto GOD for to come to wealth and riches The Lorde knoweth wel a fit and meete time to fulfil his threatninges making such riches to come to nothing deliuering them to theeues and robbers orelse to consume them by lawe or by some other disorder and euil gouernement and thus hee bringeth the contemners of his woorde which had a worldly harte and was lifted vp in pryde vnto pouertie beggerie and extreeme necessitie and in this manner hee bringeth them to shame and are counted vile and contemptible euen abhominable If wee doe feare to bee threaned and that in steade of refusing instruction wee take instruction admonition correction and reprehension thankefully pouertie and shame shal flye farre from vs and wee shal haue whatsoeuer is expedient and necessarie for vs. Solomon doeth signifie it by a promise contrarie vnto the former threatening when hee saieth but hee that regardeth correction shal be honoured When hee setteth regarding of correction against refusing of instruction hee doeth teache vs that to regarde correction is to become attentiue and to delight in the admonitions instructions and corrections that GOD giueth vs by his woorde euen in the chastenings and afflictions that hee sendeth vs according as wee are admonished Thus dooing wee shal not want that which wee neede Heb. 12. 5. Ia. 1. 2. 12. seeing that GOD doeth offer himselfe vnto vs as to his children and doeth accept vs for such hee doeth honour vs and wil for euer honour vs Blessed is the man which abydeth temptation c. And when hee placeth honour against pouertie and shame hee giueth vs to vnderstand that to honour is not a courtely reuerence with cap and knee as s done vnto greate Lordes but to bee honoured is to bee wel counted of and to haue his neighbours at his commandement and to want nothing but that which may wel bee forborne and which commeth not to a good ende To honour is taken in this signification If ye wil haue Exo. 20. 1◠1. Tim. 5. 3. examples of them which haue refused instruction wee will set Caine the worlde destroyed by the flood Pharao the sonnes of Ely Saule and Iudas And they which regarded correction were Abraham Moyses Dauid Iob Ezechias the Prophetes and Apostles Wee see by these examples what pouertie and misery doeth come vnto those which refuse to receiue the woorde for to learne to repent and amende their life Moreouer wee see also what shame they haue gotten Therefore let vs know that if wee folowe them wee shal come to the like state That we may auoid the same let vs labour to folowe these good fathers which haue beene so famous and renoumed and wee shall bee their felowes and partakers with them of one glory And Saint Paule saieth But Rom. 2. 10. ◠to euery man that doeth good shal be glorie and honour peace to the Iewe first and also to the Grecian And to them which seeke eternal life glory honour and immortalitie of wel dooing Let vs therefore take heede howe wee harden ourselues against the spurre and kicke against the pricke let vs not despise the riches of Gods goodnesse c. For to accomplish it wel let vs not desire to haue Ministers which wil spare vs and flatter vs speaking sweete pleasant things to our fleshly desire humaine reason but rather let vs pray vnto GOD that hee woulde giue vs ministers whose mothes he hath touched as he did to Ieremie that they may feare nothing but that boldely they woulde follow the commandement Iere. 1. 9. Esay 58. 1. Cry aloude spare not lift vp thy voyce like a trumpet and shewe my people their trangression and to the house of Iacob their sinnes 19 A desire accomplished delighteth the soule but it is an abhomination to fooles to depart from euill When the wicked and vngodly think and iudge that they haue and enioy their pleasures and desires they leape for ioy and exceed in all dissolutions and insolencies I say expressly when they thinke and not when they haue sith that all their desires are wicked the Lord doth not suffer them altogether to enioy them as they would haue them For with an vnbrideled licence they woulde take and giue leaue to themselues to doe as they woulde euen to hurte an annoy the innocents and so the poore faithfull ones which are weake in comparison of them should haue no rest nor peace They would bring the Church of God to nothing and woulde spoile him of his kingdome And as they haue not the full possession of their desires
shal haue enough in the which chiefly consisteth the abundaunce of victualls when it is conioyned together with a contented minde SecoÌ„dly we are exhorted to be coÌ„teÌ„t with our estate wheÌ„ God doth allowe the same sith it is saide that the poore haue much foode by their labour It commonly happeneth that they that are contented with a little doe liue muche more at their ease then doe they which are riche 24 He that spareth his rodde hateth his sonne but he that loueth him chasteneth him betimes Beholde this is a lesson which pleaseth neither children nor fooles which haue neede of correction and yet it is profitable for them yea more necessary then eyther meate or drinke wherein they are greatly delighted and doe serue to strengthen the person When we are young and foolishe geuen vnto vayne desires and worldly and carnall pleasures we cannot delight to learne this lesson neither can we heare that children shoulde be corrected but when we are come to age though we be not instructed in the Gospel yet if we haue any sparke of good naturall iudgement wee vnderstand then that it is needefull for children to be corrected and doe commend and prayse our parentes for that they did not suffer vs to liue as we listed and also there are some which can heauily lament and complayne that their parents haue spared them too much and haue borne too muche with their follies and frowardnesse of their youth and for this cause if they haue any children they chasten them as they see to be necessary and expedient for them The very heathen and Turkes doe know this and there are some which will boast to bee reformed after the Gospel and yet notwithstanding they will neglect to chastice the follies insolences and frowardnesse of their children and will not suffer them too bee beaten with rods as is necessary but rather they wil hate the Schoolemaisters that shall correct them and will be ready to reuile them insteede that they shoulde loue them and thanke them and also too pray them to chasten theyr children sharply in good time for to saue them from the gallowes for it happeneth oftentimes that the hangman doeth handle execute them which haue not byn corrected by their Parentes in theyr youth Wherefore let those fathers and mothers which loue the welfare honor and saluation of their children or doe thinke to loue them learne heere to correct them in good time otherwise so farre is it of that they loue them indeede that they rather hate them and consequently are murtherers of their children for whosoeuer hateth his brother is a murtherer 1. Ioh. 3. 15. And forasmuche as neither father nor mother woulde bee counted murtherers of their children but contrarily woulde giue them their blood if their children had neede of it seeing it is thus I say the parents must be careful to correct and chastise their children betimes Likewise Kinges Princes Magistrates and Iudges of the earth which should bee the fathers of the people committed to their charge if they loue their subiectes they wil be careful and diligent to chasten the foolishe wicked and dissolute Moreouer when the Ministers of the worde doe by it engender and get sonnes daughters they also are as fathers to the people committed vnto them whome they ought to loue and to shewe them their loue by admonitions instructions corrections and threatenings But for to returne vnto carnal and natural fathers of whome Solomon doeth heree chiefly speake when hee saieth Hee that spareth his rodde c. For heere hee teacheth fathers of housholdes howe they ought to gouerne their children for to make them wise sober modest humble and good there is heere also an harde pointe to bee resolued That is that it may seeme that Saint Paule repugneth this sentence when hee sayeth Fathers prouoke not your children to anger Ephe. 6. 4. Collo 3. 21. Againe Yee fathers anger not your children For there is nothing that the children doe hate more then the rodde nor wherewith they are more prouoked and angred then when they are beaten with the rodde and be made to feele it so that if they durst or were able they woulde rise vp and withstande their parentes or maisters when they correct them This is the solution of the former doubt Let vs knowe that Saint Paule doeth not forbid fathers that they shoulde not correct their children with roddes but as it might seeme by this that Saint Paule exhorteth children to giue obedience vnto their parentes hee speaketh chiefly vnto fathers which haue children and are not disobedient nor dissolute nor rebellious nor contemners but with humilitie feare and reuerence endeuour to please their parents and to be at their commandement For we shal see some fathers so sharpe churlish cruel seuere vngentle and vntractable which wil not cease to beate and vexe their children which endeuour to yeeld their duetie Saint Paule would not haue Christian fathers to be such towardes their children which doe their duetie neither also towardes them which erre and yet notwithstanding hee meaneth not that they shoulde not be corrected as hee sheweth when hee sayeth But bring them vp in instruction and information of the Lorde Likewise when Solomon woulde haue the childe to bee corrected hee meaneth not that his bodie shoulde be alwayes beaten with a â—od but that wee shoulde vse exhortations corrections instructions and threatenings hee meaneth chiefly wee should not spare such kinde of roddes Moreouer let vs note that al inferiours and vnderlings ought to suffer their superiours with humilitie patience and obedience And if wee ought to behaue ourselues thus towardes men by a more strong reason towardes God as it is largely handeled in the 12. Chapter of the Epistle to the Hebrewes 25 The righteous eateth to the contentation of his minde but the bellie of the wicked shal want A man that is instructed in the worde of GOD which laboureth to cleaue theretoo by Fayth that hee may bee assured of the goodnesse of the Lorde towardes him in woorshipping him calling vpon him praysing and giuing thankes vnto him for al thinges and also which laboureth by true repentaunce to followe his commandements that he may gouerne himself towards his neighbours with vnfayned loue and to edifie them in holding the true religion and yet for al this prayseth himselfe neuer the more but depending wholie vpon the grace of God looketh for his mercie only this man is a righteous man is neuer forsaken of God but obteineth of him that which hee wisheth desireth so that he wanteth nothing that hee can desire Solomon doeth signifie it when hee saith The righteous eateth to the contentation of his minde Hee saith this folowing therin the commandement of the lawe and the promises of God let no man deceiue his neighbour c. The desires of such kinde of people are not outragious but are contented Leui. 25. 17. 26. 24. Deut. 28. 3. Psal 37. 3. 145. 14. with
a litle which is more worth then the great superfluitie of the wicked Then let vs not thinke that they resemble and are like vnto gluttons and drunkardes which knowe not when they bee ful til their beilie pincheth them and swelleth nor to wicked couetous men vsurers and theeues which are neuer satisfied And therefore albeit that after the outwarde appearance these wicked men haue something to eate and doe abounde therein yet ought we not to bee abashed though Solomon saieth But the bellie of the wicked shal want This is according to the threatenings of God The wicked doe not feare such threateninges because they see the present Leui. 26. Deu. 28. Psal 37. prosperitie by reason whereof they thinke that no euil can happen to them But God knoweth wel howe to execute his woorde as it hath beene and is dayly seene For experience teacheth that those which giue themselues to serue their belly as it desireth many times become poore and want to sustaine themselues There Luke 15. 13. is an other sorte of wicked men which doe not so much desire to deuoure meate and to swil in drink as they are to desire togather and to spare mony for feare that the earth should faile them as are the couetous and vsurers for the most parte The feare of such men shal fal vpon them for either they are consumed by lawe or else are robbed and spoiled and so their bellie wanteth the which commeth either because they dare not spende or by lawe and theeuerie which bringeth them to beggerie If they feele it not here yet can they not auoide it God knoweth wel howe to finde them out in time Moreouer let vs note first of al that it is lawful for faythful men and Christians to eate their fill seeing that God doeth permit it Luke 12. 2â— 16. 23. Esay 65. 13. them aswell in his lawe as heere and in Esay but it is not to say that they should eate till they burst as doe vnsatiable bellies which when they are filled desire nothing but too sleepe leape or dance after their gluttonye and drunkennesse making themselues vnprofitable vnto al good workes Wee must so eate to the contentation of our mindes that the meates drinkes may not hinder vs to do our office but may be made more nimble and more strong better disposed to doe our duetie We shal then haue more care to feede our bodies to sustaine them therwith that wee may be occupied in our calling then to satisfie the greedie desire of our flesh And as we ought to abhorre gluttonie and drunkennesse and to bee sober and temperate euen so must wee take heede to bee like vnto them which for want of taking with thanksgiuing the meate that God giueth vs and that are necessarie for vs wee become not slouthful and vnprofitable in wel doing Truelie in such things there is a certaine kinde of wisedome We should therfore take our dayly nourishement acknowledging and confessing that God maketh grasse to growe for the cattel and greene hearbe for the seruice of men That hee may bring foode out of the earth Col. 2. 23. Psa 104. 14. 15 and wine that maketh glad the heart of man and oyle to make him a cheereful countenance and bread to strengthen mans harte Secondly let vs note that what promises soeuer GOD maketh vnto his faythful children of temporal goods that neuerthelesse he woulde not haue them to set and fixe al their minde vppon them and to bee tyed to them seeing hee doeth exercise them by diuers tribulations but doeth tende to make them aspire and lift vp their mindes vnto the spirituall and eternal refreshing and contentation Contrarilie forasmuch as hee counteth the wicked vnworthy of temporal riches as hee declareth by his threateninges they ought not to looke to bee partakers of the heauenly and eternal riches the which are infinitely and farre more excellent then al that wee can haue and desire in this worlde Thirdly let vs note that forasmuch as of our corrupte nature wee are all wicked and woorthy to perishe with hunger and by eternall death that therefore by this promise and threatening we are exhorted to conuert vnto GOD by fayth and repentance Fourthly let vs not bee like vnto the infidells and idolaters which doe attribute sterilitie and scarcitie vnto the children of GOD but beholding the vnseasonable times and harde yeeres in what sorte so euer they come let vs confesse our faultes and accuse ourselues and not our neighbours what wickednesse soeuer is in them The xiiii Chapter 1 A Wise woman buildeth her house but the foolish destroieth it with her owne handes WOmen whiche haue any naturall sense and wit doe desire that all thinges should prosper in their houses and that nothing shoulde decay nor want but that al things shoulde encrease and bee mainteined for the entertaiment of their house and euen there where all wanteth they wil labour so wel with their handes that they wil make a good plentiful house if it be possible But what desire soeuer they haue or what care soeuer they take to raise their estate yet come they not alwaies wel to passe Our first mother Eue hath proued it It is not then enough Gen. 3. 6. to desire and to labour but to come vnto our desires and enterprises wee must eschew and flie folly abhorre it and be indewed with wisedome Solomon doeth signifie it saying A wyse woman c. Now if a woman must be wise for to builde her house it followeth that the number of them which build is very smal seeing that it is very harde to finde a wise woman I haue founde one man of a thousande but a woman among them all haue I not Eccle. 7. 3â— founde Hee speaketh thus for to shewe that wise women are scant and not that there are none at al for wee finde that the Scripture doeth attribute wisedome vnto some women as vnto Sara to Abigaile to Debora If the women and daughters of this age wil be felowes Heb. 11. 11. 1. Pet. 3. 6 1. Sam. 25. Iudg. 4. 4. and daughters of these holy women and other they must labour to be wise in diligently resorting vnto the sermons and printing the pure worde of God in their heartes for it is saide If thou receiuest my wordes c. Therefore women and daughters must loue the worde of the Lorde and must giue themselues vnto continual Pro. 2. 1. 2. 3. 4. 5. 6. 1. Tim. 2. 3. 5 Ephe. 5. 22 1. Tim. 2. 9. 3. 11. 5. 4. Titus 2. 3. prayer So doing they shal be such as Saint Paule requireth them to be If they continewe and hold on in this sorte they shal waste nothing of their housholde but shal preserue them and shal encrease by the blessing of God so much as shal bee expedient And not onely so but also which is more worth they shal builde their houses with liuing stones that they may bee a
spiritual house and an holy Priesthoode Wee al ought to endeuour to attaine thereto that it may bee saide of vs yee are no more strangers and foreners but citizens with the saintes contrarily if women bee foolishe folowing their owne carnal nature and committing foolishe actes to the dishonour of God and to the slaunder of their family they destroy and ouerthrowe their housholdes not onely in this that 1. Pet. 2. 5 Ephe. 2. 19 God doth forsake them for to bring al their temporal goods to disorder and confusion the which they scatter and waste in banketting and delicate fare in gay gorgeous apparel in playes and pastimes and other dissolutions and insolencies but also in this that they condemne themselues and no thank to them that their housholdes doe not fal into eternal destruction Solomon doeth signifie this same when he sayeth But the foolishe destroyeth it with her owne handes For wee ought too knowe that Solomon doeth in diuers sentences instruct fathers and mothers of housholdes for to teache them howe they shoulde gouerne and guide their families temporally and to defende the necessities of this present life as it is lawful for them and as they ought to doe as wee may knowe by the promises of God made vnto the auncient fathers and by their complaintes and prayers vnto God and also when our Lorde teacheth vs to aske our dayly bread notwithstanding his principal marke whereto hee tendeth is that wee shoulde take care to prouide for our spiritual necessities and wants and to builde and erect vp our houses in the heauens Thefore when hee speaketh heere of wise women hee meaneth not suche as are esteemed so before the worlde because they can richely make their temporal profite of their house preferring and setting it aboue the honour of God and the profite of their neighbours but hee speaketh of them which first of al seeke the kingdome of God and the righteousness◠thereof Suche women haue laide a good foundation which is Iesus Christe and therefore they make a goodly and pleasant building and need not to feare that their building should fall for want of a strong foundation for they builde vpon the strong rocke against the which the gates of hel shall not preuaile Let vs learne therefore that if our houses come to bee ouerthrowne it is because wee builde not vppon this foundation or that the stones that wee wil lay are neither fitte nor meete for the worke 2 Hee that walketh in his righteousnesse feareth the Lorde but hee that is lewde in his wayes despiseth him The Lorde by his worde doeth exhorte vs to feare him Gather Deu. 4. 10. 6. 13. 10. 12. mee the people together and I will cause them to heare my woordes that they may learne to feare mee al the dayes that they shal liue vppon the earth Thou shalt feare the Lorde thy God c. And this it is that hee doeth chiefly demaunde as Moyses declareth And nowe Israel what doeth the Lorde thy God require of thee but to feare the Lorde thy God to walke in al his wayes and to loue him and to serue the Lord thy God with al thine heart and with al thy soule And albeeit wee are bounde to feare him except wee wil miserably perishe with the worlde which was destroyed by the vniuersal flood yet that wee may bee lead to feare him willingly hee promiseth riches to them which shal feare him and contrarily hee threateneth and punisheth them which do not feare him To the end therefore that wee may not bee contemned of the Deut. 10. 13 Psal 34. 10. 145. 19. Leui. 26. 14. 1. Sam. 2. 29. Lorde nor may perishe wee must feare GOD and wee shal bee breserued and saued for euer But there are some which deceiue themselues making themselues beleeue that they feare God because they giue themselues vnto superstition and obserue mens traditions and obey the commandementes of men forsaking the right way of the law of the Lord from the which we must not decline neither to the right hād nor left Poperie is ful of such people by the deceipt craftie working of hypocritical frieres who may iustly be reproched with this saying ye haue made the cōmandemēt of God of no authoritie by your traditions Againe Woe therefore bee vnto you Scribes and Pharisees hypocrites because yee shut vp the kingdome of heauen beforemen Yee compasse Sea and land Mat. 15. 6. 23. 13. 25 23. to make one of your profession yee tythe Mint and Anise c. God of his mercy graunt that amongest vs there bee none suche like nor worse Nowe to the end that wee shoulde not bee deceiued with suche kinde of people Solomon doeth teache vs whereby we shal know whither wee haue the feare of God when he saieth He that walketh in his righteousnes feareth the Lord. For to knowe then whither wee feare the Lorde wee must walke in our righteousnes But when Moyses forbiddeth the Israelites Yee shal not doe after Deut. 12. 8. Pro. 12. 15. al these thinges that wee doe heere this day c. and that Solomon hath saide heere before The way of a foole is right in his owne eyes nowe by our owne nature wee are fooles delighting in our wayes and striuing to doe what seemeth vs right it might seeme that wee haue no certaine argument or proofe of the feare of the Lorde when wee walke in our righteousnes This shal serue for the answere Let vs knowe that there is no righteousnes that can be attributed vnto vs as hauing it of ourselues It is true that God Eccle. 7. 30. hath made man righteous but they haue sought many inuentions Man hath no righteousnesse the which is of his owne but of the gift of God and yet by his foolishnesse hee hath lost it Neuerthelesse in folowing of the scripture wee wil cal that ours which belongeth vnto God and which is by his grace and liberality giuen vnto vs for in giuing it vnto vs hee maketh it ours Therefore when GOD giueth vs grace certainely to knowe that hee is our GOD Father and Sauiour and that for Iesus sake hee wil not impute our sinnes vnto vs but doeth forgiue them vs and that also by this knowledge we are brought to abhorre and detest our wickednes willingly and gladly to folow goodnes to giue ourselues to do good works which he commandeth and hath ordeined that we should walke in them then doe we walke in our righteousnesse and may bee certified that wee feare the Lorde as is saide heereafter And for asmuche as wee are assured that Prou. 18. 13. wee feare GOD wee may bee assured also that wee please him wherevppon it followeth that we ought not to stande in doubt whether God doeth loue vs or not and wil saue vs or not Psal 51. 19. Esay 66. 2. But that we may not bee deceiued let vs know that Solomon doth not speake heere of suche a feare as doeth
the Actes of the Apostles And if all our talke ought to bee true aboue all it is necessary that the wordes which concerne God and Christian religion shoulde bee vttered with trueth The Ministers therefore of the worde ought chiefly to bee true witnesses 6 A scorner seeketh wisedome and findeth it not but knowledge is easie to him that will vnderstande It seemeth at the first sight that the first part of this present sentence repugneth against diuers places of the Scriptures Pro. 1. 7. 22. 24. Pro. 2. 3. 4. 5. For Wisedome hath called and her counsell is refused And shee promiseth the knowledge of GOD. And thus it seemeth that shee speaketh agaynst herselfe Furthermore forasmuch as there is no wisedome but in GOD and from God wee can not seeke wisedome except that wee seeke God who is contemned of scorners and therefore they seeke neither him nor his wisdome but they say in their heartes there is no God The wicked careth not for God The foole hath saide in his heart There is no Psal 10. 4. 14. 1. Wis 6. 12. Mat. 7. 7. God On the other side Wisedome shineth and neuer vadeth away and is easily seene of them that loue her and founde of such as seeke her And our Lorde sayth Aske and it shal be giuen you c. We see by these scriptures that scorners do not seeke wisedome that if they did seeke her they shoulde finde her I answere For to finde God and his wisedome truly wee must seeke her with all our hart as we ought to haue vnderstood it before And Moyses doeth Pro. 2. 3. Deut. 4. 29. teache vs also the same But if from thence thou shalt seeke the lord thy God thou shalt finde him if thou shalt seeke him with all thyne hearte and with al thy soule And to doe this wel wee must forsake our wickednesses Seeke the Lorde whiles he may be found call vppon him whiles hee is neere And wee must walke truely in Esa 55. 6. Psal 145. 1◠the feare of GOD The Lorde is neere vnto all those that call vppon him yea to al that cal vppon him in trueth Mockers and scorners doe not seeke the Lorde after this sorte and therefore they doe not finde him And yet Solomon doeth not lye when hee sayth That the scorner seeketh wisedome For his intent is not to attribute suche care vnto scorners which nothing at al regarde the worde of the Lorde the which is our wisedome and vnderstanding when we receiue it in feare and that by the same wee learne to assure ourselues of the goodnesse of God towardes vs and that renouncing al wickednesse and abhorring it wee set all our delight to follow the commandement of the Lorde But because that the scorners doe labour to make themselues beleeue that they tende to gouerne themselues wisely and woulde be esteemed wise for if they be reprooued for their wickednesse incontinently they crie with open mouthes that they are honest men indeede we shal see some of them which wil shew some signes wherby it shal seeme that they tend to none other thinge but to behaue themselues wisely euen to bee guides of other for this cause Solomon saith that the scorner seeketh wisedome but because they seeke it not as they ought therefore they finde it not that is to say that they neither wil nor can gouerne themselues by wisdome But that it shoulde not trouble vs to seeke wisedome and that it might be easie for vs to find it rule ourselues thereafter we must haue knowledge Solomō doth declare it vnto vs whē he saith But knowledge is easie to him c. By a man of knowledge Solomon signifieth such an one as is careful to print the pure woorde of the Lorde in his hearte and to delight therein Such a man shal easily finde knoweledge and as hee truely seeketh wisedome so doeth hee also finde it and thereby doeth gouerne himselfe bearing Mat. 11. 30. willingly and gladly the yoke of the Lorde the whiche hee findeth easie 7 Depart from the foolish man when thou perceiuest not in him the lips of knowledge Because the worlde conteineth more fooles then wise men and that the fooles doe prosper in outwarde sight are strongest most riche and of greate credite and authoritie working all thinges after their owne minde and hauing flatterers to flatter them and to say they do well euen as they would therefore it seemeth vnto the weake and vndiscrete that they could do no better nor gouerne them more wisely then to ioyne themselues with them and to bee acquainted and familiar with them for too learne their knowledge whereby they may rule themselues as they doe and to attaine vnto the degree of their prosperitie credite and power But they are deceiued in this opinion for they can learne nothing to profit them Solomon doeth shewe it when hee saith Depart from the foolish man when thou perceiuest not in him c. Hee forbiddeth vs the companie of the foolishe their acquaintance and familiaritie also for it commeth not of feare that we prosper but rather in this that we be not cursed as are the foolish though they think farre otherwise and this commeth because they looke no further then to the earth and haue no knowledge of God but walke in darkenesse and haue their mindes and vnderstanding darkened with ignorance the which is the greatest plague they can haue in this life for suche an ignorance maketh them fall into muche wickednesse in the whiche they become obstinate and indurate whereupon foloweth their ouerthrow and destruction Nowe that the foolishe haue no knowledge of God Solomon doeth signifie it when hee giueth the reason wherefore hee warneth vs to departe from the foolishe man and saith When thou Rom. 1. 2. Ephe. 4. 17. 18. perceiuest not in him the lippes of knowledge Had they the knowledge of God and that their hearts were garnished with true knowledge they woulde speake of that which they knew and vnderstood For from the abundance of the hearte the mouth speaketh And Mat. 12. 34. thus wee might knowe in them the lippes of knowledge and learne of them to gouerne ourselues wisely The which can in no wise bee doone for not onely they are emptie and voide of knowledge but do also hate it wherof it foloweth rightly that they do not delight to speake thereof to cōmen or talke therof for the instruction and teaching of their neighbours In steede then to knowe in them the lips of knowledge wee heare vanities and filthie disordered speaches which proceede from foolishnesse and malice wherewith their heartes doe greatly abounde Solomon doeth somewhat signifie the same when he denieth them to haue the lips of knowledge for sith they are great talkers and babblers they must needes haue lippes through whose infamousnesse wee may learne that they haue no knowledge of God but are filled with malice and foolishnesse Pro. 12. 23. 13. 16. They are great
medlers as Solomon doth declare And forasmuch as euil wordes doe corrupt good manners therefore it is not without cause that Solomon exhorteth and commandeth vs to departe 1. Cor. 15. 13 farre from the foolishe man And because that Popery is stuffed and replenished with suche foolishe men it were necessary for them which haue any good beginning of the knowledge of trueth to departe from thence for to seeke the lippes of knowledge and learning Wee must be diligent to followe this doctrine and this same of our Lorde Let them alone they bee blinde leaders of Mat. 15. 14. 2. Cor. 6. 14. the blinde c. And this of Saint Paule Bee not vnequally yoked with the infidels c. If wee cannot departe with our bodies yet let vs take heede from consenting vnto them but let vs rather rebuke them as Saint Paul teacheth vs. It belongeth vnto al Christians to doe the same without feare of loosing either life goods renowme or credite or the fauour of the worlde but it serueth chiefly for the Pastours of the Churche Our Lorde doeth Ephe. 5. 11. giue vs an example thereof If euery one of vs for his parte will doe this then must we arme our hearts minds with the pure doctrine of the Gospel and bee so filled there with that from the abundance of the knowledge that wee shal haue our mouthes shoulde bee opened for to vtter knowledge and learning for too Mâ—t. 10. 23 make our neighbours partakers with vs thereof that they might take no occasion to departe from vs but to loue and imbrace our companie and to desire our acquaintance and familiaritie It is not enough for vs onely to depart from the foolishe but wee must also labour to drawe others vnto vs and chiefly the weake and ignorant and to shewe ourselues soft gentle easie and tractable that they may knowe wee haue the lippes of knowledge and to vnderstande that wee haue discretion and wisedome for to gouerne our lippes not as they which trusting in their wits and wisdome speake as they list and wil for no reason that can bee brought them giue place vnto other nor hearken to any counsel but to speake as the wordes of God being readie to receiue instruction of them which are indewed with the spirite of God as they shewe by their sayings and doeings 8 The wisdome of the prudent is to vnderstand his way but the foolishnes of fooles is deceite There are many men which thinke themselues wise prouident and prudent when they so gouerne themselues that they saue themselues from hurt and hinderance and that none doe stop their profite and in the meane while doe labour with al their power to get credite authoritie and power and to encrease their riches and wealth of this worlde without caring whether they doe wrong or no to their neighbours so that it bee not perceiued or that men dare not rebuke theÌ„ for it But sith we must beleeue SolomoÌ„ which saith The wisedome of the prudent c let vs not esteeme such men to bee indewed either with wisedome and prudencie but onely with a diuelishe wisedome subtiltie and deceite which wil bring them to destruction for they vnderstande not their way Neither knowe they howe they ought to gouerne and guide themselues to doe their duetie and office belonging to their neighbour though they labour to make themselues beleeue that they are cunning and learned men but it is to make their profite to the hurt of our neighbours rather then they woulde misse and faile of their purpose This is not to vnderstand their way aright seeing that by such kind of doing they wander and stray out of the way so that they runne to destruction If suche prudent men had their eyes open for to see their destruction they woulde iudge that they did not vnderstande their way as at the last they shall both knowe and also repent it We haue an example heereof in the rich glutton Againe the answere made vnto the Goates doth also shew it But their repentance Wis 5. 3. Luke 16. 23. Mat. 25. 44. shal nothing profite them but the more to torment theÌ„ as our Lorde doeth wel signifie the same when hee threateneth to sende the vnprofitable seruant into darkenesse and when he saith that there shal be weeping and gnashing of teeth Whiles wee haue Mat. 25. 30. time therefore let vs take paines to vnderstande our way that wee may followe it But it might wel seeme that it is not needeful for man to vnderstand his way for to followe it and that there is nothing but foolishnesse and wickednesse therein and that by flying from it there shoulde bee rather wisedome and good discretion before God For al the imaginations of the thoughts of mans heart are Gen. 6. 5. 8. 21. euil continually Again The imagination of mans heart is euil euen from his youth Wherof it foloweth that al the waies of maÌ„ are nothing worth we haue al gone astray for their workes are wicked workes Let the wicked forsake his waies and the vnrighteous his owne imaginations and returne vnto the Lord. c. The answere Esay 55. 7. 59. 6. Iere. 18. 6. Euen as the seruant which forsaketh the worke that his Lorde and maister hath commanded him and giueth himselfe to his pleasure is wicked and slouthful euen so also hee which despiseth to walke after the worde of God who is our Lorde to whom wee al doe owe obedience and is giuen to liue after his fantasie is wicked and vnfaithful Contrarily as the seruant which wil truely shewe himselfe faithful and wise doeth carefully the worke of his maister as if it were euen his owne and indeede hee calleth it his because hee is bounde to do it and that it is his duetie and office to bee occupied therein Likewise if we wil shew ourselues wise prudent as we ought wee must apply our heartes and mindes to knowe the way which the Lorde in his worde doeth teach vs for to followe and walke diligently in the same Thus doing wee shal vnderstande our way not that it is properly ours not that wee haue chosen it of ourselues but because our duetie is to apply our mindes to know and to followe the way which hee teacheth vs and commandeth vs to holde Wee may say also that the way of Gods commandements is ours when he giueth vs grace to guide ourselues thereâ—n by his holy Spirite who maketh vs to delite therein and maketh vs that wee may truely say I haue had as great delight in the way of Psal 119. 14 thy testimonies as in al maner of riches They which vnderstand this way are wise and prudent and can gonerne themselues as apperteineth and as they know howe to auoide the snares of Satan and wil not bee deceiued thereby euen so their affections doe not stretche to deceiue any man Solomon doeth something signifie this same when hee saith But the foolishnesse of the fooles
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
damnation Contrarily vnto them which thinke wel that is to say which haue set their loue on the lawe of the Lord for to giue him the honour which hee damandeth thereby and for to serue profit their neighbours shal be graunted mercy and trueth For as they labour to be faythful vnto God by giuing true obedience vnto his worde and beeing gentle vnto their neighbours giuing them faithfully all their duetie euen so the Lorde wil make them partakers of his true and vnfallible promises he wil raise them vp according as they shal haue neede such men as wil shewe them fauour and intreate them with al meekenesse and gentlenesse such as wil imagine no treason or other wickednesse against them neither shal cease to doe thē good according to his faythful and gracious promises vntil that in the heauenly ioy and felicitie he giue thē the ful fruition of thē For his merciful kindnesse is euer more and more towardes vs and the Psa 117. 2. truth of the Lord endureth for euer Let vs note that Solomon doth not preache vnto vs the merite of our workes when he promiseth mercy truth vnto them which thinke good things but he would haue vs while we giue ourselues vnto goodnes that we should not praise our thoughts operations as though there were any worthinesse or excellencie in vs which might moue or binde God to do vs good But that we should stay ourselues vpon the gentlenes goodnesse or mercy of the Lord by the which only he is moued to loue vs to do vs good according to his gracious promises in the performing wherof he sheweth the truth of his grace only not for to giue vs that which our workes do deserue for he can owe vs Rom. 4. 13. nothing For the promise was not made vnto Abraham to bee the heyre of the worlde by the lawe but by the righteousnes of fayth Rom. 3. 24. 25. 15. 2. 2. Cor. 1. 20. Secondly let vs note that Solomon is heere no lawe giuer but an Euangelist leading vs vnto Iesus Christ For we obteine no mercy but by him only For the promises of God are yea and amenin him 23 In all labour there is abundance but the talke of the lippes bringeth onely want Solomon heere before hath spoken many sentences for to exhorte Pro. 6. 6. 10. 45. 12. 11. 27. 13. 4. 11. 23. 14. 4. Gene. 3. 1◠vs vnto care and diligence vnto labour and trauaile And if wee were such as we ought to bee to wit very careful to obey the word of the Lorde and willing to beare the burthen which hee layeth vpon vs Solomon shoulde not haue needed to haue pronounced these sentences But because we are like vnto asses which make no diligent speede except they bee often beaten and vnto restie iades which when they are spurred runne backwarde except the riders doe pricke them sharply with the spurre with stroke vppon stroke for this cause Solomon doeth exhorte vs nowe againe to labour when he saith In al labour there is abundance It seemeth at the first sight that Solomon repugneth that which is written The earth shall bring foorth vnto thee thornes and thistles and thou shalt eate the herbe of the fielde When thou shalt til the grounde it shall not hencefoorth yeelde vnto thee her strength And I wil breake the Gene. 3. 18. 4. 12. Leui. 26. 19. 20. Deut. 28. 16 pride of your power and I wil make your heauen as yron your earth as brasse And your strength shal be spent in vaine c. Againe Cursed shalt thou be in the towne and cursed also in the fielde c. And this same which is pronounced in these scriptures commeth often to passe as experience sheweth it I answere That Solomon speaketh of the nature of labour and of that which naturally happeneth so that wee doe not hinder it by our ingratitude infidelitie idolatrie superstition rebellion disobedience pride vngentlenes crueltie and other wickednes wherewith the worlde is wholy infected corrupted Hee doeth then teache vs that if wee hate detest and abhorre al kinde of wickednesse wee walke in the feare of God reuerencing his woorde by putting our whole trust in his goodnesse and to folowe his wil that GOD will blesse our labour and make vs abounde in wealth and whatsoeuer wee take in hande or apply our mindes and spirite vnto shal prosper Heerein hee speaketh agreeably vnto that which the Sainte◠haue felt and according as God hath promised in his lawe and by the Prophets The Patriarkes were blessed of God who prospered their labour and the woorke of their handes in such wise that they did abounde in riches And the promises are written in the places alledged before and in the 128. Psalme And albeeit that in Psal 128. the sight of the eyes wee iudge not that there is abundance in the labour of them which feare God for oftentimes the same accidents happened to them as to the wicked also they are robbed or their Eccle. 9. 2. hire is keepe from them or else they are contented with a little gaine Neuerthelesse the labour changeth not his nature and GOD is true in his promises after the which wee must not giue them abundance the which doeth not alwaies consist in superfluitie nor in multitude of great riches of this worlde but chiefly in contentation and in this that God knoweth to bee expedient For the same doeth better furnish and is also of greater profit then greater abundance of the wicked Furthermore though they which feare GOD and are diligent in labour shoulde suffer greate want yet is it not to say but that God is true in his promises for howe much soeuer we feare God yet doeth hee alwaies finde ynough in vs to bee amended and may iustly chasten vs as hee pleaseth Therefore let vs not iudge of Gods promises after mans reason nor after the sight of our eyes but let euery one of vs carefully and faythfully occupie himselfe in his woorke praying vnto GOD that it woulde please him to giue it good successe and prospering it as hee shal knowe to bee expedient And let vs not bee like vnto those which giue themselues vnto slouthfulnesse and ydlenes to vanitie and foolishnes and passe away their time in iesting and scoffing in merie tales and ydle woordes and yet notwithstanding they desire abundance to liue plentifully and wealthily and at their ease as if they were wel woorthy But they doe not obteine according to their desire for euen as they deserue God bringeth them vnto extreeme pouertie Solomon doeth signifie it when hee sayth But the talke of the lippes bringeth onely want When hee setteth the talke of the lippes against labour and that hee threateneth it with want let vs knowe that vnder the talke of the lippes hee comprehendeth not thanksgiuing prayers prayses holy exhortations and instructions which the faythful make with their lippes for sith they proceede from
earth and that they may teach their children And I will giue them one hearte and one way that they may feare me for euer for Ier. 32. 39. Psal 34. 12. Pro. 10. 11. 13. 14. the welth of them of their children after them So also they may teach others according to that which is written Come children hearken vnto me I will teach you the feare of the Lorde Solomon doeth signifie it also somewhat in his 5. chapter and. 16. verse but more manifestly in other places We must not be niggardes in distributing of these waters for in giuing of them we diminish nothing at all thereby but rather encrease and in so doing we giue nothing of our owne but are onely the ministers and stewardes of our Lorde Iesus Christ to whom onely belongeth these waters and hee onely giueth and therfore we must resort to him for he also doeth Esa 55. 1. Iohn 4. 10. 14. 7. 37. 38. call vs. If we obey to this calling wee shal want nothing Beholde thus much concerning the first similitude As touching the seconde where Solomon sayth to auoyde the snares of death Let vs note that the state of those which feare God is such that as it is written Rom. 8. 36. For thy sake are wee killed al day long and counted as sheepe for the slaughter And Satan the worlde and their owne fleshe doe set nettes for to take them and to destroy them for euer but by the feare of the Lord they which doe leade them to conforme themselues vnto his wil to obey him and to put their trust in him doe auoyde death for albeit that the wicked kil the body yet haue they no power ouer the soule the which not consenting vnto the temptations of Satan nor to the lustes of the fleshe ouercommeth death and al his forces and perceth vnto the heauenly blisse from the which it shal neuer bee put backe And thus they auoyde the snares of death not of themselues but for that that the Lorde doeth heare them and deliuer them Wee see therefore that it is very profitable for vs to obey the exhortation of Saint Paule which Psa 34. 18. Phi. 2. 12. sayth So make an ende of your owne saluation with feare trembling That which Solomon attributeth heere vnto the feare of the Lorde hee doeth in an other place attribute vnto instruction of the Pro. 13. 14. wise and that very sitly for whosoeuer is truly wise hath the feare of the Lorde and hee that feareth him is wise and his instruction tendeth to leade his neighboors vnto this feare which is the first chiefe parte of wisedome 28 In the multitude of the people is the honour of a king for the want of people commeth the destruction of the Prince Solomon by the king and by the Prince doeth vnderstande all those which haue power and are ordeined for to gouerne some countrie or religion Such kinde of men commonly do thinke themselues in high honour and maiestie when by the credite and authoritie that isgiuen to them by flatterers eyther by violences that they exercise or by the abundance of their riches they make themselues to bee reuerenced and feared and that no man dare beholde them but in trembling wise or in hauing them in more highe admiration then they ought for they also knowe wel as they thinke howe to mainteine their honour euen with the contempt of God without whome neuerthelesse they haue no preheminence nor authoritie And if it were not that God causeth his maiestie to shine in them for to make his ordinance to be regarded and that pollice should be ordered to put away confusion and that the good and innocent might liue in peace and rest no man woulde make any more account of them then of the wormes of the earth for their owne partes they are no better albeeit that for the degree and dignitie that God hath giuen them they are called the children of God and that wee ought to submit ourselues with al humblenesse Psa 82. 6. reuerence and obedience vnto them so that it bee according as God wil haue it But in seeking magnifically these former things they abuse themselues greatly as Solomon doeth shewe it when he sayth In the multitude of people is the honour of the king c. The Lordes and Princes of the earth for to come to honour must labour then to get a multitude of subiectes and to hold them vnder their obedience and gouernement The which shal easilie bee done if first they doe yeelde themselues obedient vnto God folowing his Deut. 17. 16 commandement and that they become not like vnto Pharao king of Egipt who afflicted the children of Israel lest that they shoulde multiply in his lande but let them cause the lawe touching straungers to be obserued and let them folowe good Kings as Dauid Iosaphat Leui. 19. 33. 34. Ezekias and Iosias So doing they shal defende themselues and shal be truly reuerenced and feared and shal not falsly and in vaine vsurpe these titles so honourable the which doe not appertaine vnto fauourers and nourrishers of seditious and rebelles of dissolute and careles of wicked scorners and contemners of God and of his worde but doe belong vnto them which truly confesse their soueraigne Lorde of whome they receiue their honour vphold good pollicie not only Ciuil but also Ecclesiastical to the ende that their people may learne to feare and honour God by liuing i◠peace and quietnesse in loue and good brotherly concord togither Otherwise the people shal be constrained to scatter abroade and to bee dispersed as sheepe going astray when they haue no shephearde Nowe as a shephearde loosing his flocke is vndone euen so Kinges and Princes suffering by euil gouernement their people to scatter heere and there are voide of honour and doe ouerthrowe and destroy themselues Solomon doeth so affirme when hee sayth And for the want of people commeth the destruction of the Prince First of al let vs note that the want of people commeth not chiefly through changing of countrie when they flye from the yoake of their natural prince but when there is confusion amongst the people by diuisions sectes conspiracies seditions insurrections sturres debates vproares and rebellions Then principlaities and kingdomes cannot stande whereupon followeth the destruction of the prince for he can bee no prince without a princedome no more then an head is a head of those members that cleaue and ioyne not vnto him Secondly let vs note that forasmuch as the honour of the king stādeth in multitude of people not in a cōfused scattered multitude that thereof it wel foloweth that such a multitude is not worthy to bee named a people but a sorte of Lyons wolues serpents dogges swyne yea Deuils incarnate Thirdly that it is laweful for kings and Princes to desire a greate people and to labour to increase the number of their subiectes by good gouernement and not by warres
wrong vnto our neighbor and aboue al vnto the needie Solomō doth briefly touch it when he saith Hee that oppresseth the poore c. We do wrong vnto a man when we giue him not that we owe him or when we take frō him that which hee possesseth iustly and without the which he nor his family can bee mainteined in this life And this wrong is doone most commonly vnto them which are poore and haue no abundance of wealth forasmuch as they haue no power to defend themselues and that no seruice nor pleasureis looked for at their hands This commeth also because of their weakenesse why God abhorreth those which doe them wrong and counteth it dishonour doone by them not that it is laweful to doe wrong vnto the richer sort nor to pul away from thē that which they possesse though they bee wicked and haue nothing sanctified to their vse Nowe although wee ought to doe no wrong vnto suche kinde of people yet haue they no neede to bee commended for they wil not willingly suffer to bee wronged and as they wel thinke they are strong enough to defende themselues and do rather pul away the goods of others then to suffer losse or hinderance Likewise God hath no care to commende them but hee commendeth vnto vs the needie pronouncing that the wrong that is done them turneth to his dishonour and that the euil and iniurie that is doone vntoo the poore is doone vnto himselfe so that when a poore man is wronged we do not iniurie to a man onely that hath no power but we stande vp against almightie God who knoweth wel howe to reuenge the wrong that is doone vnto him Solomon doeth note this power when by signifiyng God hee saith reproueth him that made him yea who is aswel a man as the most excellent And if God hath made man who is the most excellent creature of the world it followeth wel he is of power to make al other things and to defende and deliuer the needie from him that doeth him wrong Neuertheles by this woorde Hath made him Solomon doeth not chiefly and onely pretende to marke the power of God but rather would signifie that a man though he be poore and needie yet ceasseth hee not to bee the worke and creation of God aswel or better than the richest and forasmuch as he is his worke that hee wil take care of him and not forsake him And so this worde Hath made him ought to be a great comfort to the needie and to assure them Heb. 13. 5. ◠of the fatherly care of God towards them as they are admonished On the otherside it ought to feare and terrifie the vnmerciful and cruel for they are admonished that in doing wrong to the needie they doe not despise the worke of a man but so much as lyeth in them they destroy what God hath made Wherein they take a worke in hand which they cannot bring to an ende and the wrong that they inuent for their neighbour shal fal vpon themselues The number of them which doe wrong vnto the needie is verie great as wee may see The wordle is ful of suche Whereuppon it foloweth that God is greatly dishonoured although al the worlde woulde be esteemed that they reuerence and feare God Nowe Solomon desiring that wee shoulde not be of that number which doe dishonor Psa 7. 16. 17 Luk. 16. 23 God doeth teache vs howe wee should behaue ourselues towards our needie neighbours for to honour God when he saith But hee honoureth him that hath mercie on the poore If we wil then doe acceptable honour vnto God wee must haue mercie vpon the poore and vnderstand that Solomon setting mercy against wrong doeth shewe vs that whosoeuer hath not mercie vpon the poore doeth wrong vnto him though hee neither curse nor strike him nor take ought of his from him It is to do him double wrong when he wil not giue him that which he oweth him the which he doth when he hath power and abilitie for to helpe his needinesse and careth not to helpe him He doeth him great wrong for in this case hee hateth his brother and is a murtherer of him Let vs not 1. Iohn 3. 15. then loue in worde nor in tongue but indeede and truth and wee shal do honour vnto God which shal very much please him I wil haue mercie and not sacrifice and our Lord Iesus Christ doth shew Mat. 12. 7. it when he saith Come ye blessed children of my Father c. For I was an hungry and ye fed mee c. And the Apostle saith To doe good and to distribute forget not for with such sacrifices God is Mat. 25. 34. Heb. 13. 16. pleased 32 The wicked shall bee cast away for his malice but the righteous hath hope in his death Many are giuē to do euil and beare enuie vnto the senselesse seeing the prosperitie of the wicked It seemeth vnto mans wit carnal reason that such prosperitie ought to continue and that the wicked shal alwaies florishe for the worldlings and carnal men haue Psal 73. 3 no further regarde then to that which they outwardly feele and see before their eyes but the Spirite of God doth teach vs farre otherwise by Solomon when hee saith The wicked shall bee cast away for his malice The which Solomon doth here expresse briefly and in another place doeth declare at large There is nothing sayde there but the wicked hath already felt it and we confesse it if we wil open our eyes as we ought Leui. 26. Deu. 28. Psal 37. for to beholde the iudgementes that God hath executed vppon the wicked as vpon Cayn vpon the world destroyed by the vniuersal flood vpon Sodome and Gomorrhe and other wicked men By so many examples as haue happened and doe dayly come too passe we may knowe that God casteth away the wicked for their malice and maketh them to fall and perishe in affliction and miserie were it not that we esteeme not to regarde the prouidence of God and to haue pacience til he hath in time fulfilled his counsel but we attribute almost al vnto fortune We may geue vnto this first parte two other senses wherof the one is that the wicked shal be cast away in his misery that is to say he shal not stand when aduersity shal assault him but shal be so beaten downe that he shal fal and perishe The other sense is that the wicked shal be cast away in his euil that is to say that the euill that he thinketh to doe vnto his neighbour Psal 7. 16. shall fall vpon himselfe by the iust vengeance of God These three senses are diuerse and not contrarie For trueth doeth not withstande trueth seeing there is but one trueth the which notwithstanding is declared after diuers sortes Now these three senses are all true as the Scriptures doeth prooue and also as the wicked haue felt tried it And with this that these three senses
conteyn truth they agree also with the Antithesis For when Solomon saieth but the rightoous hath hope in his death he sheweth that the righteous shal be sure and stable and that he shal be preserned that no euil shall happen to destroy him His body may be put to death but it shal not be to cast him away for his malice for the faith hee hath in God the which worketh by loue is imputed vnto him for righteousnesse and no malice is attributed vnto him but all his iniquities are blotted out neuer more for to be remembred before God His body shal suffer much affliction calamities by the which he might faint but because he hopeth in God the which confoundeth not he shal obteine according therevnto shal not be cast away in his afflictions but the Lord wil receiue him to himselfe and deliuer him His body shal be subiect to receiue much euil euen to be slaine but seeyng that his conseience doth not reproue him to haue inuented Psal 34. 20. euil against his neighbor he feareth not by dying to be cast away froÌ„ God for to be recompensed him but shal stande sure in this hope that by his death he shal obtein the reward of the righteous which is euerlasting life Herein doeth Solomon geue vs a sufficient proofe for to make euery one of vs to coÌ„sider whether we shal be cast away or whether we haue hope For sith it is the righteous that hath hope it doeth wel followe that they which are geuen vnto wickednesses cannot hope but do looke to bee cast away and too receiue a worthy rewarde of their mallice Contrarily sith that righteousnes is set against malice or euil it followeth that the righteous who is contrary vnto al euil and doth abhorre it hopeth not to bee cast away For albeit that his righteousnesse is not worthy of that which he hopeth for yet he knoweth and is assured that God is true in his promises according to the which he cannot perishe And therefore what grieuous afflictions soeuer he suffer and albeit he haue motions and sightes which are harde and sharpe for him to beare yet doeth he not vexe himselfe for to distrust the mercy of God On the other side forasmuch as we cannot haue this hope but by the woorde of God which is refused almost of al it foloweth that the number of the righteous is very rare and that very few haue hope True it is that so long as afflictions shal not presse vs we make ourselues beleeue to be of ioly courage but when wee bee touched to the quicke or thinke thereof then wee faint Further more let vs note though that by the corruption of our nature the malice of vs al is so great that wee deserue to bee cast away yet God is so merâ—iful that he imputeth our hope vnto righteousnes and doth not suffer vs to perishe Wherein we may know that it is very necessary for vs continually to meditate the word of our Lord and to labour to conforme our liues therereafter 33 Wisedome resteth in the heart of him that hath vnderstanding and is knowne in the middes of fooles There is none but doth naturally esteeme himselfe to be wise also there is none that would endure to be counted a foole and yet almost al do despise knowledge and vnderstanding and chiefly diuinity the which is the most necessary and that there are but a very few but wil be troubled when a man speaketh to theÌ„ therof Some of theÌ„ would think themselues hypocrites and superstitious if they gaue themselues therevnto some thinke themselues too young for to set their heartes therevppon and thinke it is nothing but Melancholy the which agreeth not with young folkes but that it belongeth vnto those which are olde to be geuen to learning and vnderstanding And when they are waxen old it is great paine trouble for them to leaue their wonted trade And thus alwayes they refuse knowledge and vnderstanding and yet they cease not to attribute to themselues wisedome though they be altogether voide therof as Solomon doeth wel signifie when hee saieth Wisedome resteth in the heart of him that hath vnderstanding c. Therefore of what age soeuer wee be we must if we wil get wisedome be prudent and for to be suche let vs not reiect knowledge and vnderstanding as doe the foolish which nothing esteeme the pure worde of God which is the prudence and intelligence of the faithful which loue wisedome and are careful to seeke and enioy her And when he saieth that wisedome resteth let vs not thinke that shee is idle and of no power but let vs vnderstand that if we be prudent wee are so seased of wisedome and doe so carefully possesse her that we can not suffer to bee depriued thereof And notwithstanding shee is not vnprofitable and they which possesse her doe not disdaine to open her and to sende her foorth that shee may doe her office and may gaine that whereabout she is appointed Also the prudent doe cause their wisedome to shine euen amongst fooles and if it lay in them the fooles shoulde bee made wise and prudent for from the abundance of the hearte the mouth speaketh and other members also doe execute their office Solomon doeth signifie it saying And is knowne in the mids of fooles It is not to say that the fooles doe receiue her to bring her foorth into light and to imparte her vnto their neighbors for if they should vse her so they should not be fooles but wise but it is to say that the prudent man walking amongst fooles whereof the world is ful doth not frame himselfe after their maners nor foloweth their trade as they which say wee must barke with the dogge and houle with the wolfe and disguise ourselues after al fashions for to apply vs to them with whom we chance to meete but hee sheweth himselfe wise and prudent in his deedes and wordes so that they which haue sounde iudgement doe easily knowe him from amongst other Al true faythful Christians ought to bende theretoo Brethren bee not children in vnderstanding 1. Cor. 14. 20 Ephe. 5. 15. Col. 4. 5. Ephe. 4. 11. 14. but in malice be as children Againe Take heede therfore that ye walk circumspectly not as fooles but as wise Againe Walk wisely toward them that are without and redeeme the season This is the cause also why the Gospel is preached And hee therfore gaue some to be Apostles and some Prophetes and some Euangelistes and some Pastours and teachers That we hencefoorth be no more children wauering and caried about with euery winde of doctrine c. But the Pastours of the Church should chiefly make their wisdome to bee knowne in the mids amongst fooles For to them doth Iesus Christ say Ye are the salt of the earth c. And S. Paule demandeth Mat. 5. 13. 2. Timo. 3. 2. Tit. 1. 6. 17. of them greate prudence The Nicodemites cannot boast that they
onely haue I sinned and done this euil in thy sight that thou mightesâ— be iustified in thy saying c. Wee haue sinned and haue committed iniquitie haue done wickedly c. They which neuer knew nor yet wil knowe shal fall into euerlasting shame They which persecute mee shal fal their shame shal be eternal c. 35 The pleasure of a king is in a wise seruant but his wrath shal be towarde him that is lewde Although it is a true and sure thing that God who is our high King doeth delight in that man which can gouerne himselfe with suche wisedome and prudence as is requisite for his vocation and that he which doth contrarie therto doth displease him as the scripture doth witnes both by promises threatenings and also by examples Blessed is the people O Lord that can reioyce in thee they shal walke in the light of thy countenance The Lordes delight is in Psa 89. 16. 147. 11. 2. 4. 9. them that feare him he that dwelleth in heauen shal laugh them to scorne the Lord shal haue them in derision Again Thou shalt bruise them with a rodde of yron He hath iustly shewed his wrath against Caine against the world destroyed by the flood and by other infinite Psal 32. 9. examples which ought to mooue vs to folow this exhortation I wil informe thee and teach thee in the way wherin thou shalt go and I wil guide thee with mine eye And least the riche and great men doe thinke that this doctrine doeth nothing perteine to them let them giue eare Be wise nowe therfore yee Kinges bee learned ye Iudges of the earth Serue the Lord in feare and reioyce in trembling Albeit I say that it is a thing true and sure that God delighteth in a man of vnderstanding yet we wil take this sentence for an Psal 2. 10. 11. instruction that Solomon giueth vnto the Kings of the earth and to their seruants officers Wherin first he sheweth that the affection of Kings Lords of the earth ought not to be set vpon vanitie and folly vpon pleasures pastimes vpon superfluities pomps vpon filthines and couetousnes and other worldly and carnal thinges as doe almost al Princes and earthly Lordes who thinke that al things are made for their pastime and that they ought to doe nothing els but to liue in pleasure and voluptuousnes to doe al thinges after their sensual appetite so drunken are they in their carnal sense but their heartes and mindes ought to bee giuen vnto the lawe of the Lorde For if they be not wise nor learned they can not delight in wise seruantes and learned officers as Solomon hath warned them Deut. 17. 1â— 19. heere saying The pleasure of a King is in a wise seruant and doeth shewe them that they ought to take example of Dauid Secondly he sheweth that a King ought not himself alone to gouern Psal 101. 2 and guide the people committed vnto him but ought to haue seruants which may serue and helpe him to set order in the pollicie after the counsel of Iethro and as did Iosaphat Thirdly that Kings and Princes ought not to gouerne after their fantasie but according Exo. 1â— â—â— 2. Cor. 1â— â— 6. 7. to the counsell of their learned and wise seruantes And then they shal shewe that they delight in them and esteeme and honour them Contrarily if they haue none other lawe but their wil and wil not yeelde vnto the counsel of wise and learned seruantes they doe plainely shewe that they doe not delight in wise seruants Nowe if kings must followe the counsel of such as are learned and wise in the ciuill gouernment by a greater reason they ought very diligently to beleeue the true and faithful Pastours of the Church which beare the word of the Lorde and to attempt nothing in the Ecclesiastical pollicie without the aduise and counsel of those which Deut. 17. 18 are appointed to feede the flocke of the Lorde This is wel shewed them when it is sayde that the king shal write out this law into a booke for himselfe by the Priestes of the Leuites For the Priestes lips should preserue knowledge as they should seeke the law at his mouth for he is the messenger of the Lord of hostes Fourthly that offices and administrations of kingdomes principalities and Lordeships Mala. 2. 7. ought to be committed vnto wise and learned men and not vnto suche as are ignorant Beholde this is it which is shewed to vs by the first parte of this present sentence vpon the which let vs note that delight is here taken for a louing and fauourable affection and a wise seruant for him which can so wel gouerne in the administration committed vnto him that his Lord reioyseth thereat and praiseth it and is not ashamed to commend the same Solomon doth so teach it vs when agaynst delight hee setteth wrath and against a wise seruant him that is lewde saying But his wrath shal bee towarde him that is lewde Let vs note sith that the lewde seruant or that hee worketh confusion is set against a wise or learned seruaunt we must vnderstand that he is a lewd seruant which is voyde of a right affection of sounde iudgement and despiseth wisedome and vnderstanding and careth not too labour in the charge and administration committed vnto him except he labour to set all in disorder and confusion and yet notwithstanding would be counted a good and faythful seruant The kingdomes principalities dominations Lordships haue but too many such seruaÌ„ts as experience techeth But we must not maruel thereat for if the kings Princes Lords of the earth doe disobey rebel be vnfaithful vnto their Soueraigne Lord king they doe wel deserue to haue such seruantes officers stewards or rather scatterers destroiers also suche men are coÌ„monly best welcoÌ„e receiued into the courts houses of great men because they can beare good face goe braue and gay flatter slaunder Wherin we may wel know that such administrations are disordered and haue yll successe for they which are the best welcome and receyued ought too bee reiected driuen away and rooted out if the Lordes did their duetie Solomon doeth wel shewe it vs when he saith heere that the lewde seruant shal be vnder the wrath of the king For when hee speaketh heereof wrath let vs not onely imagine some euil vse and custome some crooked looke or some blunt speech or sharpe threatninges But as the king ought to maynteine a wise seruant in dooing him good and preseruing him from euill so much as possiblie hee can Psa 101. 8. Rom. 13. 4. 1. Pet. 2. 14. Psa 101. 11. otherwise he should not delight in him eueÌ„ so the office of a king requireth such anger against a lewde seruant that hee shoulde make him to feele it in punishing him as the confusion and lewdnes that he hath done deserueth according to the
giue reuerence to Kings and Princes of the earth esteeming them wise and prudent when they are verie careful and watchful to take heed to their subiects for to know how euery man doeth gouerne himselfe that so much as they can they may set al thinges in good order in their countries and dominions seeing that al the Empires Kingdomes and Princedomes of the worlde are nothing in comparison of the soueraigne Lordship of our eternal God wee must needes bee rauished into a great wonderment and wonderful astonishment for to confesse the inestimable and incomprehensible wisedome of God the which ouerseeth not one or two Kingdomes nor by mediatours and intercessours as Emperours and earthly Kings how litle soeuer the length of their Kingdome is haue not the power to looke ouer all and euerie where but haue neede to ordeine noble men heere and there to haue the ouersight the guiding and gouernment of townes and villages and that in their name and authoritie they may set order amongst the people but hee himselfe ouerseeth al countries of the worlde and euery particular person therin and for to order things aright therin he looketh not only vnto that which is done outwardly as do the gouernorus of the earth but hee perceth euen vnto the heart thoughts cōsidereth seeth al the cogitatiōs thoughts purposes affectiōs desires how deepe soeuer they be Solomō doth expresse this same vnto vs in fewe words when he saith The eyes of the Lord c. The holy scripture attributeth sight face vnto god Now we cannot comprehende the sight the face of God without eyes and therefore the scripture applying it selfe vnto our capacitie Gene. 1. 10. 32. 30. Exo. 3. 4. 7. 33. 11. Psa 14. 2. Gene. 6. 8. 18. 3. Psal 11. 4. 7 66. 7. Iob. 10. 4. Psal 139. 7 doth attribute eyes vnto God And yet he is a spirit hath no eyes Doest thou see as man seeth But the scripture yeelding to our dulnes speaketh of God by similitudes doth attribute vnto him that which is corporal that wee may the more easily comprehende that which he declareth vnto vs. Therfore when we see that the eyes of the Lord are in al places let vs take heed to imagine any thing carnal in him but let vs vnderstand that the prouidence of God is of suche length and breadth that hee looketh not onely to one parte of the world but hath care of al and nothing is hid from him There is no deepe so profounde but hee pearceth it for hee hath made al and ruleth all and nothing standeth nor abideth but by his will and ordinance And therefore Dauid by great admiration sayeth Whither shall I flye from thy Spirite But that which hee most regardeth in this worlde is man for whom he hath created al things albeit he doth prouide for the beasts yet his chiefe care is for men Also the Scripture maketh often Math. 6. 25. 1. Cor. 9. 9. 10 mention of the sight of God ouer men Likewise Solomon doth signifie here vnto vs after a sort that the eyes of the Lord are chiefly ouer mē For albeit he saith that the eies of the Lord are in al places that he knew wel that the world was not void of beasts yet hee saieth not that the eyes of the Lorde are ouer the beasts but beholding Psal 11. 4. 7. the euil and the good Albeit that of our vicious corrupted nature we are al euil yet because that God of his grace hath elected some before the foundation of the worlde was layde that we should 33. 13. 14. Gene. 6. 5. 8. 21. Psal 14. 3. Rom. 3. 9. Ephe. 2. 3. 1. 4. be holy through loue therefore Solomon letteth not to parte men into twayne that is to say into euil and good And it might seeme that he nameth the euil first because that al men by their nature are such those which are left in that nature are a far greater number thē are those which are reformed by the grace of god that we are first euil before we be good thus hee setteth our owne nature first before our eyes that what goodnes soeuer we haue we should not yet boast as though we had chāged our own selues not that it came by the onely grace and meere mercy of our Lord God I say expressely it might seeme not that it is so for wee must compel no man to beleue that Solomon hath had this respect in naming the euil before the good although that that which is sayd conteineth true and profitable doctrine to leade vs vnto humility lowlines as it is necessary for vs. But to come againe to that which Solomon mindeth to teach vs let vs note that he first saith that God beholdeth the euil by the which we must vnderstand them which delight to hurt and to doe euil vnto their neighboures and doe hate goodnesse These are they which are largely spoken of here before and also in Ieremie Such are the wicked who are here spoken of Pro. 1. 7. 10. 24. 2. 11. Iere. 4. 22. Solomon doth shew it whē he deuideth them from the good whose goodnes is neuer so perfect but that stil some seed of euil remaineth that we should need continually to aske forgeuenes of our sinnes but goodnes is imputed vnto them because they delight to do wel and that the euil which is in them displeaseth them Contrarily the euil haue no delight but too doe euil And therefore when it is sayde that God beholdeth the euill let vs knowe that it is not for delighte that hee hath in them nor in theyr wickednesse For Dauid saith Thou art not a God which louest wickednes neither shal any euil dwel with thee The Lorde alloweth the righteous Psal 5. 5. 11. 4. 34. 15. but the vngodly and him that delighteth in wickednes doth his soule abhorre The face of the Lorde is against them that doe euil to roote out the remembrance of them from the earth But contrarily he beholdeth the good delighting in them preseruing them from destruction The eyes of the Lord are ouer them which feare him c. The eyes of the Lord are ouer the righteous and his eares are open vnto their prayers Againe When the righteous crie the Lorde heareth them But the Lordes delight is in them that feare him and put their trust in his mercy Moreouer let vs Psa 33. 18. 34. 16. 17 18. 147. 11. note that the Lord doth not see as man seeth onely outwardly but he seeth knoweth euē the very bottome of him Let not the wicked thē loke to auoid punishmēt seeing they haue to do with him who is righteous and almightie And let the good what euill soeuer they suffer not feare to perishe seeing that the almightie who is merciful careth for them Finally let vs note that it is vnpossible to make any image
or likenesse for to represent God forasmuche as his eyes are in al places 4 A whole some tongue is as a tree of life but the frowardnesse thereof is the breaking of the minde Forasmuche as wee al desire life and chiefly that which lasteth longest and if wee bee gentle and merciful vnto our neighbours we desire their health and are very glad to bee the cause of the sauing of their life we delight therein Forasmuch as it is so I say we must not be negligent of that which is proper and meete therevnto but diligent to seeke it and hauing obteined it to keepe it and to practise it as it shal bee expedient The worldlings thinke that there needeth nothing but abundance of temporal wealth for to liue to bee at our ease to haue our delightes and pleasures of the fleshe to auoide sorrowe and Melancholie and to bee mery and therefore with al their desires and affections they giue themselues vnto gathering and seeking al the pastimes they can imagine but the life consisteth not heerein as hath been handeled The children of God must not stay at these worldly things and carnal for to liue but must seeke other meanes amongest the which is an wholesome tongue as Solomon doeth teache vs saying A wholesome tongue is as the tree of life There is health in the tongue when the hearte is not double and is not infected with lying deceit and other wickednesses but is indewed with simplicitie and vprightnesse and is filled with trueth and other vertues by the abundance whereof the mouth speaketh Then the tongue which is wholesome is as a tree of life For as the tree of life planted in the midst of the garden of Eden brought foorth fruite of the which if man had eaten hee had liued for euer euen so a wholesome tongue bringeth foorth 2. 9. Gene. 3. 22. the fruite of trueth the which quickeneth those which are partakers thereof For to be partakers thereof wee must drawe neere to the wise not with our bodies but by consent agrement The tongue of the wise is health The instruction of the wise is as the spring of Pro. 12. 18. 13. 14. life Wee must thus drawe neere to them and not to draw back for by them doeth Iesus communicate himselfe vnto vs whome wee must heare in whome onely we must beleeue and say to him with the Apostles Lorde to whome shal wee goe Thou hast the wordes of eternal life of the which al they are partakers which in faith and obedience receiue the Gospel by the mouth of those which preache Iohn 6. 68. it purely By them doth the tongue of the Lord sound foorth which hath said He that heareth you heareth me Behold the chief helth of the tongue and also the doctrine which proceedeth thereof is called wholesome doctrine and they which receiue it are sounde in faith by the which wee obteine life And therefore wee must all learne of this tongue to frame ours so doing wee shal bee by our tongues health a tree of life both to ourselues and to our neighbours Mat. 12. 37. Pro. 12. 6. 14 Pro. 4. 20. 21 22. 23. 24. Thou shalt bee iustified by thy wordes Let vs then drawe neere vnto an wholsome tongue and let vs hearken diligently thervnto as wee haue beene admonished If we worke after this sort it shal come to passe that as wee drawe neere truely vnto the wise euen so shal wee bee endued with wisedome the which is the tree of life to them which lay holde vpon it But if wee despise to haue an wholesome tongue there is no life in vs neither for vs nor for Pro. 3. 18. our neighbours but destruction Solomon doeth shewe it saying But the frowardnesse thereof is the breaking of the minde Therefore when we care not to speak wel and that we breake forth into the wicked and dissolute wordes wee loose our soules Thou shalt be condemned by thy wordes The foolishe in talke shal bee Mat. 12. 37. Pro. 10. 8. 12. 13. 13. 17. beaten The mouth of the foole is a present destruction The tongue of the froward shal be cut out The euil mā is snared by the wickednesse of his lippes A wicked messenger falleth into euil Also we destroy as many as doe heare vs so much as in vs lieth Euil wordes corrupt good manners Faire wordes and sweete sayings deceiue 1. Cor. 15. 33 Rom. 16. 18. the heartes of the simple Wee are heere then taught to bee attentiue to heare those which speake wel and honestly and also to accustome ourselues to vse our tongues as wee ought And because that the tongue should be guided after the disposition of the hearte wee haue neede to aske a cleane heart c. According to Gods promise Psa 15. 12. Eze. 36. 25. Psa 51. 17. I will powre vpon you cleane water and wash you cleane c. In this sort the Lorde wil open our lippes and our mouthes shal shewe foorth his praise 5 A foole despiseth his fathers instruction but he that regardeth correction is prudent We al naturally doe iudge that a childe ought to receiue the commandements of his father and to submit himselfe vnto his correction and chastening otherwise hee is counted a foole and without discretion And sith that our iudgement is such and that wee woulde not bee counted fooles and without discretion let vs heare our father who doeth teache vs exhort vs to receiue his corrections If wee wil doe this same as we ought we must neither behold the earth nor the worlde but forasmuch as we haue one onely father in heauen wee ought for to lift vp our inwarde eyes thither that is to say our heartes and mindes and to bee diligent too heare Mat. 23. ◠what it pleaseth him to commande vs for to obey him and patiently to beare the corrections that hee shal sende vs. Yet neuerthelesse we shold not ceasse to submit ourselues vnto mē which haue superioritie authoritie ouer vs which haue taken the charge to teach vs to guide and rule vs and haue power to chasten and correct vs otherwise we should be fooles as Solomon declareth saying A foole despiseth his fathers instruction For al such worthie men are our fathers and for such ought we to esteeme them as also the Scripture doeth attribute this name of father vnto them because it hath pleased God to impart his honour and his power and authoritie vnto them If then we wil not be disobedient vnto our father and be counted fooles let vs not refuse the instruction of those fathers that God hath appointed for vs in this world but let vs honour them and yeelde vnto them obedience after the degree wherein God hath placed them Let children honour father and mother then Let euery man be subiect vnto the higher powers Giue vnto Exo. 20. 12. Ephe. 6. 1. Rom. 13. 1. 1. Pet. 2. 13. Mat. 22. 21. Ephe. 6.
Sacrifice of the wicked is abhomination vnto the Lorde By Sacrifice Solomon vnderstandeth whatsoeuer is doone outwardly 50. 8. 51. 18. Esay 66. 3. Mich. 6. 6. 7. for to serue God withal which hath apparance of holinesse and religion and which is ordeined of God for his honor and for to make profession when one wil protest to bee of his people Hee pronounceth that al suche kinde of seruice is nothing worth but to vexe and despite GOD and to prouoke him to anger and wrath when it is doone by the wicked which haue no feare nor reuerence of his word nor beare any loue vnto their neighbors though they labour to make themselues beleeue it and woulde haue men beleeue that they are deuout and good Catholikes Let the wicked therefore which haue no minde to amend their liues but waxe obstinate and hardened in their malice resorte vnto the Sermons let them receiue the Supper of the Lorde and let them doe outwardly al the workes of a Christian yet doe they nothing but all abhomination before the Lorde True it is that they shal bee greatly praised of those which know not their wickednesse shal be esteemed more holy and deuout than honest and good men as also they labour to bee preferred before them Solomon doth signifie it after a sorte when hee doeth attribute to the wicked that they doe offer sacrifice the which is a thing of greater apparance then is the praier which Solomon doeth attribute vnto the righteous But the praier of the righteous is aceptable vnto him Wherein the faithful and children of God are warned to walke in righteousnesse without declining from it and that in al their necessities they shoulde direct their praiers vnto God not seeking to bee seene of men and shoulde not bee troubled though the seruice they doe vnto God is not of such gret price before the world as the goodly visour of the wicked Yet notwithstanding let them bee greeued that the worlde iudgeth so wickedly but as touching them let them bee Mat. 6. 5. contented to bee assured that God doeth willingly heare them for to grant vnto their petitions Solomon doth giue vs this to vnderstād when he saith That their praier is acceptable vnto the Lord. When hee speaketh thus hee sheweth vnto vs that they which are righteous in hearte are neuer refused but that God doth delight to helpe them in their necessities Diuers Saints haue proued it true and amongest others Dauid I besought the Lorde and he hearde mee The Lorde saith To him wil I looke euen to him that is poore and of a contrite spirite and trembleth at my wordes Likewise Psa 34. 5. Esay 66. 2. we may heere learne that for to be assured that our praiers are acceptable vnto the Lorde wee must haue testimonie in our heartes that wee truely hate wickednesse and that righteousnesse doeth please vs Wel beloued brethren if our heart condemne vs not 1. Ioh. 3. 21. 22. then haue wee boldnesse towardes God And whatsoeuer we aske we receiue of him But what righteousnes soeuer is in vs yet doeth it not deserue to be heard When God heareth vs in our righteousnesse it is of his only pleasure and good wil that he beareth towards vs as Solomon doeth signifie by the worde which is interpreted acceptable vnto him Wherein the faithful ought greatly to bee comforted when they vnderstande that they are in fauour with the Lorde which oweth them naught nor yet standeth bounde vnto them for any thing For the good wil hee beareth them is not to do them good onely in this worlde but to saue them eternally as the righteous by their praiers tend chiefly therevnto knowing that the worlde passeth away And forasmuch as the Papistes doe cal their Masse a Sacrifice they may see heere that when it is celebrated by the wicked that it is nothing els but abhomination to the Lorde and so it is then of no profite the which is against their foolish opinion to wit that their masse celebrated by a wicked Prieste is of as great efficacie as if it were saide by a good But forasmuch as the good doe not allowe stincking and abhominable idolatrie therefore it followeth that all they which celebrate the Masse are nothing worth for it is the most wicked idolatrie that euer was inuented in the worlde 9 The way of the wicked is abhomination vnto the Lorde but hee loueth him that followeth righteousnesse Forasmuch as we doe al naturally consent and agree that God which is true must bee honoured therefore wee must take heede from allowing that hee shoulde bee falsified and proued a lyar as it semeth reasonable to al men except they bee out of their wittes past shame and altogether possessed of the Deuil But albeit that we cōfesse that it is very reasonable that it should be too great wickednes for to belie god yet diuers of those which wil speak so for to shewe themselues wise and very zelous of the honour of God will wel allowe the manners fashions and trades of the wicked their counsels enterprises and threatenings as they shew when they pronounce them to be honest men the which is to make God a lyar who declareth vnto vs that hee reiecteth and forsaketh counteth whatsoeuer the wicked doe take in hande for wickednesse though it haue a goodly shew of righteousnesse vprightnesse and reason He doth lo pronoūce it by Solomon saying The way of the wicked is abhomination vnto the Lorde When hee attributeth way vnto the wicked hee doeth yeeld vnto our rudenesse speaketh after an humane and carnal sense for truely the wicked doe holde no way but the same of perdition And it is not without cause that hee speaketh thus for albeit that the threateninges and doinges of the wicked haue some kinde of reason and that it seemeth they are zealous of righteousnesse equitie neuerthelesse as they are wicked euen so doe they walke in wickednesse the which is their way Solomon doeth shew it wel when against way hee setteth righteousnesse saying But he loueth him that followeth righteousnesse We wil heare take iustice for the manners and trade of life of the righteous which desire nothing but to yeelde to euery one his dutie as they are bounde by the worde of God But because that such righteousnesse proceedeth from an heart purified by faith the Lorde loueth him that followeth him and which laboureth to conforme himselfe vnto his God for the worde of the Lorde is true Psal 33. 4. 5. 11. 8. and al his workes are faithful Hee loueth righteousnesse iudgement c. For the righteous Lorde loueth righteousnesse his countenance wil behold the thing that is iust Let vs therefore followe righteousnesse the which is not to frame ourselues after this worlde For the wil of God is the onely rule of perfect righteousnes And let vs diligently thinke with ourselues that it is no smal grace Rom. 12. 4. to bee beloued of the
Lord and contrarily that it is a thing greatly to be feared for to bee abhorred of him For God loueth not the righteous for one time onely but hee continueth to loue them as Solomon doeth somewhat signifie by the Verbe of the Futuretence which he vseth And the Lord shal shew them this immutable loue when he shal giue them the eternal possession of the heauenly kingdome He hath loued theÌ„ before the fouÌ„dation of the worlde was laide wherevpon it followeth that hee wil alwaies loue them for hee is vnchangeable The giftes and calling of God are without repentance And forasmuch as he hath loued vs before the Rom. 11. 28. foundation therefore it followeth wel that it is not for our righteousnesse but of his onely grace and goodnesse and for the loue of Christe in whome hee loueth vs. Wee are not more worthie then the â—â—ildren of Israel to whome Moses saith Because he hath loued Deut. 4. 37. 7. 6. 9. 4. thy fathers and hath chosen their seede after them he hath brought thee out of Egypt The Lorde thy God hath chosen thee to bee a people for himselfe doe not thinke in thine hearte c. The Lorde for my righteousnesse hath brought mee into this lande Also our following of righteousnesse is neuer suche that it can deserue the loue of God For albeit that in folowing righteousnesse we doe giue a certaine witnesse that wee loue God yet is it not to say that thereby wee can binde God to loue vs but of his grace and goodnes hepreuenteth vs. And thus forasmuch as God for the loue that hee beareth vs doeth make vs to folowe righteousnesse to loue him and to loue his worke in vs and doeth accept it and giue vnto it a rewarde of his grace and liberalitie and not that hee oweth 1. Iohn 4. 10. neither that hee can owe any thing to him that followeth righteousnesse but the loue which hee beareth to them that followe righteousnesse is but a continuation of the same which was before the foundation of the worlde This perseuerance and continuation of loue ought to bee a spurre to make vs not to walke but to runne 1. Cor. 9. Gala. 5. 2. Tim. 4. Acts. 13. 20. 24. in the path of righteousnesse And also the life and conuersation of a Christian is compared vnto a course or rase in running 10 Instruction is euill to him that forsaketh the way and he that hateth correction shall die Solomon hath often spoken of instruction in exhorting vs to receiue it by praysing them which receiue and keepe it in complaining also of them which reiect it blaming and threatening them And then and there wee haue declared that instruction consisteth in doctrine in exhortations reprehensions admonitions corrections threateninges punishments and chastisements which are thinges very profitable and necessary for men after the conuersation they leade and as they are disposed and therefore they ought to counted good when they are applied vnto vs by the wise which can tel how to vse them not after our fantasie but as they see is needeful for vs. Neuerthelesse there is almost no man but is greeued as experience doth teach vs by the great number of rebels whereof the worlde is ful Solomon also doeth shewe it when he saith Instruction is euill to him that forsaketh the way Forasmuch as hee which forsaketh the way doeth finde instruction euil and doth not like of it it followeth therefore that it doeth naturally displease all for there is none but leueth and forsaketh the way when hee is guided after the corruption of his nature the which bringeth and leadeth vs to thinke and consider of ourselues great thinges and to make vs beleeue that wee are wise enough to rule and gouerne ourselues without hauing need of instruction we think that we are wronged if any man medle to shewe or correct and reproue vs and doe hate those which labour to bring vs the right way by exhortations and instructions by corrections and threatenings Thus doing wee stande in a poore state and in great peril and if God by his grace and goodnesse did not withdrawe vs and set vs againe in the way that hee sheweth vs by his worde wee goe vnto death For he that hateth correction shal die euen eternal death Wherefore we must change our nature or rather that God woulde change it in vs for of ourselues wee cannot and shoulde take suche heede to ourselues that we should not forsake his way wherein the Lord hath set vs and dayly doth set vs by his word Otherwise we should be afflicted as were the people of Israel and shoulde finde instruction euil and hate correction and therefore wee should die as Solomon doth threaten vs therewith 11 Hell and destruction are before the Lorde howe muche more the heartes of the sonnes of men When the wicked doe follow any cause which is not good they labour by al meanes that possibly they can to abuse the iudges and to cause them to finde theirs to be good either by subtil inuentioÌ„s and great heapes of rowling wordes either by giftes or presents or by importunate praiers that they cause their friendes kinsmen to make for them if they can by any meanes they wil work that the iudges shal not know their wrong matter and shal not see the iniutie that they labour to doe vnto their neighbor And if they behaue theÌ„selues vnfaithfully towardes the earthly iudges they thinke and say much more euil of God For forasmuch as they see not God before theÌ„ and that he doth not punish them incontinently for their wronges iniuries and violences they thinke that God maketh no account of those whom they doe wrong vnto and that he hath forsaken them or that he seeth not what they doe or els that there is no God The Scripture doth giue vs witnesse that such are the affections and thoughts of the wicked But I am a worme and no man Ps 22. 7. 8. 9. 71. 9. 10. 12. 94 7. 14. 1 c. They which see me laugh me to scorne He trusted in God that he would deliuer him Againe For mine enimies speak against me they that lay waite for my soule take their counsel together saying God hath forsaken him persecute him take him for there is none to deliuer him He hath saide in his heart tush God hath forgotten c. And yet they say tush the Lorde shal not see neither shall the God of Iacob regarde it The foole hath said in his heart there is no God Likewise when the good and innocent bee afflicted and persecuted either in their goods or in their persons without desert at their enimies handes and that the euil which is wrought against them is great and of long continuance in their iudgement and that they see not how they shal escape out of it they thinke that God is departed froÌ„ theÌ„ hath forsaken theÌ„ or that he knoweth not their
haue credite and to bee in authoritie and to beare rule But wee shall then haue certaine knowledge to be wise and shal giue true signes therof when we shal haue al our affection set to driue al ignoraunce from vs and to giue ourselues vnto the pure worde of God that we may learne perfectly to gouerne ourselues thereafter Solomon doeth thus pronounce it when he saith The heart of him that hath vnderstanding c. For this only word is our wisdome our knowledge Without it there is nothing but foolishnes ignorance darknes blindnesse albeit that in sight outward maner of doings there seemeth to be great wisdome without this word But as alreadie hath bin handeled not long agone there is neither wisdom nor knowledge but that which the Lord giueth from his mouth the which he giueth and imparteth by the wise which are his instruments It is the word of God which is the true foode of our soules seeing that by it in it Iesus Christ Ioh. 6. 35. doeth giue himself vnto vs with al his goodnes euen hee which is the bread of life And although that man is not wise except his hart be armed with this knowledge that it seemeth we haue no need to seeke for that which wee alreadie possesse neuertheles because we neuer haue such perfect knowledge as were necessarie and that 1. Cor. 13. 9. Ephe. 4. 12. 13. wee haue neede of increase therefore the heart of the wise seeketh knowledge vntil that he come vnto the measure of the full age of Christ whose disciples schollers we must be and to learne of him so long as we liue If in this wise wee seeke knowledge wee shall finde it Let vs not then be like vnto those which are full of sermons before they haue throughly tasted them For if they had wel Pro. 2. 3. tasted theÌ„ they would desire them more seeing that it is so delicate and daintie meate and doeth neuer grieue nor wearie the children of God but doe so long as they liue earnestly desire it though they haue the same abundantly but doe neuer cease to adde knowledge vpon knowledge and as they abound in knowledge and that they haue their hearts wel fenced euen so do they gladly talke therof for to make their neighbours partakers of the same For they which are truely wise and learned haue no straight and close hearts for to reteine knowledge with themselues but large and open for to spread and distribute the same with their mouthes Solomon doeth signifie this same after a sort when against the heart of the wise hee setteth the mouth of fooles and against seeking of knowledge hee setteth to be satisfied or fed with foolishnes It is as much as if he did say Euen as the wise with al the desire of his heart doeth giue himselfe vnto knowledge doeth delight and feedeth himselfe with the same in communicating and opening of it euen so the fooles giue their heartes vnto foolishnesse as it is manifest when they haue theyr mouthes filled therwith that they neuer cease for to babble out the same Nowe wee are al of such nature and can be no better of ourselues Wherfore we haue need to pray vnto God that it may please him to change euerie one of vs according to the state wherin we are placed and that he would giue vs an heart to sâ—eke knowledge that our mouthes or our faces be not fed with follie that is to say that we take al our pleasure and pastime in things contrarie vnto knowledge For after the common maner of speaking To feede himselfe with any thing is to be giuen thereunto and to haue therin his delight and to spende therein his time And it is not without cause that some doe so speake for there is nothing in this worlde that some had rather do then to eate and to drinke as experience teaceth when they will forsake al kinde of work for to goe to it Wherin the children of God ought to learne to be shamefast if they bee not desirous to be fed with knowledge 15 All the dayes of the afflicted are euill but a good conscience is a continuall feast Prosperitie is a state that al desire and contrarily there is none but wil auoide himselfe from miserie so much as hee possibly can but it is not giuen vnto al to enioy their desires and some forsake that which they desire and some yl handeled persecuted of their neighbours either in their good name or in their bodies or in their friendes If they bee infidels and vnpatient not knowing that God who is iust merciful doth send them these torments paines they feele not this euil only without but also they tormeÌ„t theÌ„selues within and so they haue no prosperitie neither in their owne opinion nor iudgement of the world And in this sort is fulfilled in them that which Solomon pronounceth that All the dayes of the afflicted are euill that is to say haue no good time but lyueth or rather pineth away with miserie and calamitie But if they which are persecuted and tormented or to whome there happeneth any euill without the helpe of men are faythfull men and knowing that it is God which sendeth the affliction from whom so euer it commeth doe beare it patiently and aske of the Lorde that it may please him to maynteine strengthen and comfort them albeit that such men in the estimation of the worlde and after the sense of the flesh haue nothing but euill dayes For what strength constancie and boldnes soeuer the faythfull haue in their miserie and calamitie yet they are not insensible otherwise they shoulde haue no neede of patience seeing they could suffer none Euen so is patience begotten of tribulation and the scripture exhorteth none vnto Tribulation is the mother of patience patieÌ„ce but such as suffer Albeit I say that after the outward appearance and feeling of the fleshe their dayes are euill and haue no prosperitie yet are they happy before God both in their consciences and minds they haue more quietnes and rest then haue they which count themselues most happie of the worlde and so their dayes are not euill though they be afflicted and suffer much Notwithstanding wee doe not falsifie Solomon for he speaketh chiefely of the afflicted which neither can nor will beare affliction patiently and speaketh after the iudgement of the world which sometimes faileth and after the sense of the flesh which the faythfull resist and by the help and grace of God doe ouercome it And forasmuch as they be of good courage they cease not euen in the middest of afflicton how hard and sharpe soeuer they be to be merry as if they remained stil at a feast and banquet alwayes to make good cheere Solomon doth signifie it saying But a good conscience is a continuall feast God Ioh. 15. 18. 19. 20. 16 33. Mat. 5. 10. 11. Iam. 1. 12. doeth exhort vs in diuers places to be
to do our office what thing soeuer they lay to our charge Let it suffice vs that the holy Ghost doeth giue a certaine and true witnesse in our hartes that we desire not to bee angry but so much as possibly we can and as our office requireth it to be slowe to anger and to quiet strife for it lyeth not in vs to haue peace with all men when we beare the worde of peace and the message of reconciliation and that our sermons tende to leade vs to be of one minde and consent Nowe as this is the office and the duetie of Pastours of the Church euen so they which are taught by them ought of them to take example and to folowe them and not they them but Iesus Christ who speaketh and woorketh in them by his holy spirite 19 The way of a slouthful man is as an hedge of thornes but the way of the righteous is plaine When we haue any vocation in hand and that we earnestly set ourselues to do what our duetie requireth we are glad if wee finde therein no hardenesse and when we find nothing to hinder vs from going forward as God hath ordeined and commanded by his word yea if we haue any feare or reuerence theretoo Whatsoeuer God teacheth vs by his woorde is our estate our duetie and vocation which the scripture calleth way If therein wee woulde finde no let nor hardnesse which may stoppe vs from running our course let vs not be negligēt sluggish nor slouthful For they that are such are voyde of good courage and willing minde and therefore doe finde nothing of that which God ordeineth and commandeth easie to bee done but are so full as it is saide of let mee rest that they forbeare and cease from al good woorke least they should be pricked and get a thorne in their finger Solomon doth signifie it saying The way of a slouthfull man is as an hedge When as a way faring man meeteth with a very thicke hedge of thornes which doth Pro. 6. 6. stop him to go any further and to make hast in his way he is troubled and grieued euen so the slouthful man which is giuen to take his ease and to liue in ydlenes without caring but for to sleepe and to rest doeth finde that God which ordeineth to do after the estate and vocation wheretoo he is called troublesome and grieuous Solomon calleth the same the way of the slouthful not because hee walketh therein but for that in folowing the ordinance of God he should walke therin He compareth it vnto an hedge of thornes not for to gainsay that which is written in the lawe of the Lord nor also against that which our Lord saith but he speaketh after the opinion of the slouthful who is here called slouthful not for that that Psa 19. 8. 119. 14. Mat. 11. 29. he abstaineth from al kind of worke but because he delighteth not to walke in righteousnesse according to the worde of the Lord but doeth turne his backe against him and stryueth to doe the contrary Solomon doeth giue it vs so to vnderstande when against the slouthful man he setteth the righteous saying But the path of the righteous c. It is then yll spoken to attribute goodnesse to him which careth not to do wel therfore let vs not consent vnto thē which shal say of a man hee is a very good man but he is negligent slouthful hee careth not greatly for any woorke for it foloweth wel that if a man be righteous he is also readie to do wel and contrarily if he be slouthful that he maketh no count of goodnes nor of righteousnes consequently that it is euil spoken to say that the slouthful is an honest man but if hee be called a wicked man it is the trueth as Solomon doth teache it when against the slouthful man he setteth the righteous Speaking thus hee sheweth that the slouthful is a wicked man and that he is voide of al righteousnesse and there with that there is neither care nor diligence whereof wee must make account except so farre as wee proceede in righteousnesse and that wee bee not grieued to doe wel but that we delight therein and that we reioyce in it as in a thing that wee finde very easie to be done Solomō doth signifie this same by the plaine pathe For as the passenger which findeth his way cleane frō al hinderāces doth delight in his way euen so is righteousnesse the cause that man taketh pleasure to doe diligently his duetie and to do carefully his office Let the theeues couetous vsurers deceiuers and corrupters of Marchandizes euen kil themselues so long as they will with labouring let them be dayly at woorke and let them not cease neither day nor night yet do they not deserue therefore to bee called diligent for sith they are without righteousnesse there is nothing in them but slouthfulnesse And also when they shal bee well considered of wee shal neuer finde them contented but complayning that they cannot attaine their purpose and so their way is as an hedge of thornes Furthermore if such men might obteine their desires without any trauaile they had rather a great deale to do nothing at all then to worke For also it is not with any good desire they haue to spend the time well that they labour but onely they tende to keepe themselues from begging Moreouer forasmuch as that man which ceaseth to doe his dutie for to busie himselfe about nothing or wickednes doeth well deserue to be called and esteemed slouthfull therfore it followeth that theeues and all they which follow not righteousnes are woorthy to be counted slouthful and contrarily that all righteous men are diligent For by righteousnes they are led to watch and to labour and not onely to walke but also to runne by their path with great desire and earnest affection they haue to doe their duetie Wherein we may see that the number of the slouthfull is great and that the number of the righteous is verie smal 20 A wise sonne reioyceth the father but a foolish man despiseth his mother After the wonted custome of the worlde the fathers and mothers are very glad and ioyful when their children are aduanced to honour dignitie credit preheminence and authoritie and that they be politike and subtil to gather riches and temporal goods for themselues and set al their care and diligence to bee riche The Kinges Princes and rulers of the earth do reioyce when they haue a great multitude of subiectes giuen to flatter them and put themselues in danger for to mainteine their quarels and to serue their desires though they be against God They which despise God for to shewe themselues to be altogether at the commandement of their Prince are most commonly counted for the best subiectes and are most acceptable and best welcome For the kings and rulers of the earth doe set more store by themselues then they doe by God and woulde haue God
forgotten that they might bee obeyed without contradiction The Maisters and Dames delight greatly to see their seruantes and maydes to be so busie and diligent to do their worke to profit the house that they forget to serue God and care not though they do wrong vnto their neighbours so that they please them whome they serue We see then that al goeth to naught in the worlde when we reioyce at the trades and kindes of doing which leade soules vnto damnation in steade that we ought to weepe for it and rebuke and threaten those which occupie themselues in any affaires without the feare of God and without loue to their neighbours They which so reioyce shal at last weepe And therfore least we be of their number let vs doe nothing without the feare of the Lord nor without charitie nor let vs not delight in such workes albeit that we are in the worlde yet let vs not be of the world but let euery one of vs according to the degree wherein wee are placed of God reioyce to see his inferiours to rule and guide themselues wisely in their businesse Solomon doeth shew vs that we should so do when he saith A wise sonne reioyceth c. Al superiours al such as haue any authoritie are heere closely admonished to bee wise otherwise they coulde not reioyce at the wisedome of those which are vnder their charge and gouernement but rather woulde be delighted with their follie for fooles do exalt foolishnes loue their like They are also admonished to teache wisedome aswell by wordes as by workes euery man after the degree wherein he is placed for the lesser must learne of the greater for to become wise for to reioyce afterwardes by their wisedome their superiours and gouernours This same as hath beene saide is here closely taught vs but it is openly shewed vnto children and consequently vnto al inferiours that they must needs be wise and that they shoulde so wel gouerne themselues by wisedom that their fathers and mothers their superiours and rulers may delight in their conuersation and liuing For to doe it wel the worde of the Lord must be their only wisedome and that thereby they may bee brought to feare reuerence and humilitie that they may willingly giue such obedience as they ought vnto their fathers and mothers to their superiours and rulers and may be wholy at their commandemēt so that they may reioyce at wisedome and not at follie This same is taught vs by the Exod. 20. 12. Deut. 6. 20. Ephe. 6. 1. Rom. 13. 1. 1. Pet. 2. 13. holy scriptures Nowe that the wisedome which is heere spoken of standeth in this Solomon doth shew vs when against a wise sonne hee setteth a foole with his stubbornesse saying But a foolish man despiseth his mother It is not without cause that Solomon maketh mention of the mother and that he condemneth that man of follie which by his rebellion and disobedience or other wickednesses grieueth and vexeth his mother and maketh her sorowful for it is not only commanded vs to honour our father but our mother also But it seemeth to many children that their mothers are but their seruantes and maydes of the house and that we need to make none account of them Solomon doeth attribute foolishnesse vnto such men and that very rightly for they haue not the wit to consider that they were made men in the wombe of their mothers otherwise they had not bin men For man is not without the womā but the man is by the woman and that not without greate paynes and sorowes It is very like that Solomon not beeing contented to say 1. Cor. 11. 8. Gen. 3. 16. The foole despiseth his mother but calling him a man woulde put him in remembrance of these former things and also that it was not without care of the mother that he is growne since his byrth and come to mans state for that that he is man hee commeth from his mother Moreouer calling him a man which despiseth his mother and rebuking him of foolishnesse he teacheth vs that our great age doth not exempt vs from the honour that God commandeth vs to beare to our mothers otherwise wee shoulde shewe ourselues to bee fooles 21 Foolishnes is ioy to him that is destitute of vnderstanding but a man of vnderstanding walketh vprightly Wee commonly call a man fainte harted lacking courage and voyde witte when hee cannot nor will not giue himselfe to followe that which belongeth to his vocation or that he wil not and cannot tell what kinde of life to choose for to spende his time about good woorkes the which God hath prepared that we shoulde walke in them and that if wee doe rightly imploy ourselues therein wee reioyce in the Lord. Neuertheles there is no man which hath his hart so faint nor his courage so bace but doeth apply himselfe to some thing for the minde of man is neuer vnoccupied but is filled with thoughtes purposes enterprises willes desires affections of sorrow or of ioy For man must needes passe away his time the which hee cannot doe without the former thinges the which are such as is the disposition of the heart If the heart be good and right the thoughts shal be good and right contrarily if it be euil so shal they also be euill This is iudged naturally but yet our Lord doth shew it vs by Mat. 12. 33. 15. 17. 18 the similitude of the tree and by the things which proceed from the hearte Solomon also doeth giue it vs to vnderstand saying Foolishnes is ioy to him that is destitute of vnderstanding When he speaketh thus he declareth vnto vs that all his affections delectations counselles and thoughtes which may and will not choose and folow some good and right kinde of liuing doe tende to make him goe astray or else to make other to goe astray and to scatter them as is signified by foolishnes which is his reioycing For foolishnes heere is not taken only for any light vanitie which is committed for want of heede but is heere chiefly taken for all wickednes contrarie vnto righteousnes And so the destitute of vnderstanding is counted amongest the number of them which forsake the right path for too Pro. 2. 13. walke by the wayes of darkenes And Solomon doeth heere giue it vs to vnderstand well when against foolishnes he setteth walketh vprightly saying But a man of vnderstanding walketh vprightly that is to say that that man which giueth his heart and minde vnto the woorde of the Lorde and reioyceth therein doeth not wander neither doeth delight to see or to make other to goe astray but doeth studie and apply himselfe to take and remoue al stoppes and lets out of the way which might hinder him from doing rightly his estate and which might also hinder his neighbours that is to say that his affection is right and is continually occupied Psal 1. 2. in meditating the lawe of the Lorde that hee may
Otherwise there should be repugnancy in the scriptures the which ought to be neither thought nor said For our Lord Iesus Christ saieth Truly I say Mat. 12. 36. vnto you that for euery ydle word that men shal haue spoken they shal giue an account Wherupon it foloweth wel that man hath not ioy for euery answere of his mouth except it be some temporal transitory ioy which contineweth not But let vs not thinke that Solomon busieth himself to put forth a sentence of any light or slender matter and to ioyne theretoo a promise but let vs vnderstande that he promiseth heere a stedfast ioy and one of long continuance For these sentences are the wordes of God whereby we are rather withdrawne from vaine ioyes then inuited exhorted to set any hope or trust in it The Deuil the world our owne fleshe do draw but to much to take ioy pleasure in our words though they be nothing worth and that they be hurtful vnto vs as the end doeth shewe it Let vs vnderstand therfore that Solomon doth not speake generally of al words which proceed out of our mouths but only of those which are vttered as wee are commanded Solomon doeth expound it so himself when he asketh now saying And how good is a word in due season The which is as if he saide If wee wil haue ioy of the answere of our mouth our word must be good thē for to be good it must be spoken in due time for a foolishe and wicked woorde hath neuer no due time seeing it ought neuer to be vttered Now we cannot wel folow these admonitions except wee obey vnto that which is saide If any man speake let him speake as the words of God Wherupon foloweth that a word spoken Ephe. 4. 29. 5. 3. Collo 4. 6. 1. Pet. 4. 11. Ps 119. 13. 23 46. 54. 97. in due time being good is the woorde of God that it is the same answere of the mouth wherein there is ioy comming to the man that hath an vpright hart he may say with Dauid With my lips haue I declared al the iudgementes of thy mouth Princes also did sit spake against mee but thy seruant did meditate in thy statutes I wil speake also of thy testimonies before kings and wil not be ashamed Thy statutes haue beene my songues in the house of my pilgrimage Oh howe I loue thy Lawe it is my meditation continually And forasmuch as ther is no season wherein wee ought not to preache the woorde of GOD therefore it foloweth that it is good at al times and that they which pronounce it with good heartes haue ioy thereof And sith that the Scripture doeth attribute ioy vnto this woorde it foloweth that it taketh away ioye from the woorde of men For albeit that men doe laugh in their worldly communications and talke and delight therein and fauour it yet therein is no true ioye as wee may knowe in many men and as the ende doeth shewe it in all Contrarily although wee speake the woordes of God as we ought and are therfore persecuted and afflicted yet neuertheles we cease not to reioyce yea with an euerlasting ioy As our Lorde Iesus Christ doeth signifie it saying no man shal take away your ioy Albeit that the Apostles for speaking in the name of Iesus Christ were beaten yet were they Iohn 12. 22. Acts. 5. 41. not without their ioy And so departed ioyfully because they were counted woorthy to suffer for the name of Iesus Some doe vnderstand this sentence as if he woulde say that a man doeth reioyce and is well pleased when he obteineth what hee demaundeth Now albeit there is a diuersitie in these two senses yet there is no contrarietie 24 The way of life is on high to the prudent to auoyde from hell beneath He doeth shewe vs the trade and way that we must holde for to liue when he sayth The way of life is on high to the prudent And he doeth shewe howe we shoulde be affectionate and what knowledge we must haue for to holde and folow this path when he sayth that it is to the prudent that he addeth to auoid from hel beneth if then we wil liue we must not hang downe our heade except Luke 18. 13. it be for shame and sorow for our sinnes as was the poore publican but we must be righteous not after the maner of the Pharisee which bragged of his worokes which hee thought worthy of great reward cōmendation but for to lift vp wel both our eies our head let vs despise the world renounce ourselues let vs liue an heauenly lyfe as the Scriptures doe admonish vs in diuers places Amend your lyues c. Seeke first for the kingdome of God Mat. 4. 17. 6. 33. 16. 24. Luk. 21. 34. 36 Rom. 12. 1. 2 c. If any man will follow me let him renounce himselfe c. Take heede to yourselues c. Watch therfore and pray continually c. I besech you therfore bretherē by the mercies of god that you giue vp your bodies aliuing sacrifice holy acceptable vnto God which is your reasonable seruing of God And fashion not yourselues like vnto this worlde c. And that considering the season that it is 13. 11. 12 now time that we should arise from sleep c. The night is past the day is at hand let vs therefore cast away the woorkes of darkenes and let vs put on the armour of light If then yee bee risen with Christ seeke those thinges that are aboue where Christ sitteth at Collo 3. 1. the right hande of God If we shoote not at this marke we cannot brag to be Christians for our conuersation is not such as it ought to be as S. Paule speaking in the name of al the faythful doeth shew vs saying Our conuersation is in heauen c. This conuersation is described vnto vs in Esay and in Micheas the fourth Chapter Phil. 3. 20. Esay 2. 1. Miche 4. 1. Thus much for the path of life which is aboue As touching nowe the affection and knowledge that is required for to holde this path let vs marke howe we are admonished Be you not like an horse or like a mule which vnderstand not But we must suffer ourselues Psalm 32. 9. to be handled and guyded by him which sayth vnto vs. I will instruct thee and teach thee in the way that thou shalt goe and I will guyde thee with mine eye Suffering ourselues thus to be guided by the woord which is our prudence and vnderstanding we shal be wise and as we desire we shal liue folowing the way of life and shal auoyde from hel beneath where there is nothing but eternall death nor can be none other For sith that the Gospel doeth attribute lyfe vnto high which is contrary vnto beneath it foloweth wel that he which hath not wisedome to goe vp and to auoyde
from beneath goeth to destruction We must then mount vp to God for to learne wisdome of him and for to doe this let vs heare him speake by the mouth of his ministers sith he will thus teache vs. Hee can well ynough teach vs without meanes but so long as it pleaseth him to vse these his organes let vs not despise them 25 The Lord wil destroy the house of the proude men but he wil stablish the borders of the widow The wicked proud presume so much of their credit and power and of their prosperitie that they make themselues beleeue that no euil shal happen either to them or to their house and that they shal want nothing and as they falsly beleeue the same euen so before the eyes and in outwarde appearance they flourishe in this worlde for a time which doeth not seeme of smal continuance to the feeling of the fleshe so that the poore faythful which are afflicted are grieued therewith and tempted to folowe those wicked men for to haue their ease and to be in prosperitie as they see the wicked are All this same hath beene shewed alreadie by the holie Scriptures Nowe albeit that in the former sentences Solomon hath Pro. 2. 2. 22. 3. 31. 12. 7. 14. 11. sufficiently pronounced destruction and damnation to the wicked and stedfastnesse vnto the righteous yet hee is not satisfied therewith and therefore to assure and to comfort chiefly the faithful hee sheweth nowe that which wee haue heard before when hee sayeth The Lorde wil destroy the house of the proude men Heretofore hee hath pronounced the destruction of the wicked not naming who hath done it but nowe hee declareth expresly that it is the Lorde Nowe the word which hee vseth the which we expounde Lorde signifieth him that hath his being of himselfe and by whome al things are and without whom nothing is And forasmuch as it is suche a Lorde as doeth take in hande to destroy and beate downe the house of the proude it foloweth it can not stand It is necessarie therefore that they and their houshold which doeth folow them and al their goods must go vnto destruction for there is no power that can withstand suche a Lorde albeit that the wicked be so proude that they striue to withstande him And also hee is an enemie vnto the proude as he hath alwayes shewed euen from the beginning of the worlde We doe thus expounde the destruction of the House and not onely of the buildings and material houses for albeit that the pride of the wicked is shewed in sumptuousnes and costlines of buildings in the which they are pleased and take their delight yet neuerthelesse in this place we ought to take the house for al that seemeth to be in the possession of the proude I say expresly which seemeth to be for truely the proude haue no possession sith the Lorde God destroyeth their house and taketh it from them And as by naming the Lorde to be the destroier hee sheweth that the proude cannot withstande him and that indeede and trueth they haue nothing he teacheth vs also that no euil shal happen to the wicked but from the hande of the Lorde though it seemeth often contrarie because that God sendeth visible meanes to the which the destruction is attributed and if he worketh secretly then they doe impute it vnto fortune But howsoeuer it be that destruction commeth to the wicked wee must vnderstande that it is the Lorde which destroyeth their house the which they builde with iniuries and wrongs with rakings and extortions with blood and with murther as the Prophets doe rebuke them for it Heare I pray you O heades of Iacob and yee Princes of the house of Israel shoulde not ye know iudgement But they hate the Mich. 3. 1. 2. good and loue the euil they plucke of their skinnes from them and also the fleshe from the bones c. Woe vnto him that buildeth a towne with blood and erecteth a Citie by iniquitie The Lorde shal enter into iudgement with the antientes of his people Aba 2. 12. Esa 3. 14. and the Princes thereof for ye haue eaten vp the Vineyarde the spoile of the poore is in your houses As a Cage is ful of birdes so are their houses ful of deceite thereby they are become great and Iere. 5. 27. waxen riche Wee see therefore that the Lorde hath good cause to destroye the house of the proude Contrarily hee taketh care to builde and to mainteine the house of the humble euen with theirs which maketh no count of them and also are despised in the world yea afflicted and outraged Of suche kinde of people I say God taketh pittie and therefore hee helpeth their miserie and pouertie Solomon doeth signifie it saying But hee wil stablishe the borders of the Widowe By the Widowe hee meaneth al suche as suffer poore and miserable whome the worlde careth nothing at all for but doeth reiect them and labour to destroy them But the Lord mainteineth them as he seeth to be expedient for them and prouideth for al their necessities as is heere signified by to stablishe the borders The miserable ought heere to comfort themselues when they see how God doeth offer himselfe vnto them and becommeth the Carpenter of their houses and they which doe them wronge are admonished that they haue to doe with a strong enemy Forasmuche as Widowes fatherlesse children and strangers are not commonly supported by men therefore no man feareth to doe them wrong to oppresse to polle to doe thē violence but notwithstanding they take in hand and ioyne with a strong match for the Lord doeth greatly fauour them as it is here briefly shewed vs but more Exod. 22. 1. Esa 1. 23. Za. 7. 9. 10. largely in other places Thou shalte not oppresse a stranger 26 The thoughtes of the wicked are abhomination to the Lorde but the pure haue pleasant wordes Although that by the corruption of our nature we are al euil and that wee are as it were yoked to sin yet the holy scripture doth make distinction betweene the good the euil the which is an argument that God doeth not impute wickednes vnto al men that there be some whom he alloweth for good and righteous and that of his only grace goodnesse If then we haue our harts mindes hardened in euil making no account to repent but delighting in filthines vncleannes in malice and wickednesses the scripture calleth vs wicked as we are so indeed And whatsoeuer we think consult of deliberate would desire take in hand is in vaine euen so is that which we either do or say Solomon doth shew it vs saying The thoughts of the wicked are abhomination to the Lord. For sith Psa 11. 7. the Lord is righteous loueth righteousnes and that he abhorreth the thoughtes of the wicked therefore it foloweth wel there is no goodnes in thē for inasmuch as the hart is filled
with abhominable thoughts therfore it can bring foorth none other but wicked words and workes This same is taught vs by the similitude of the tree Let the sayings and doings of the wicked haue neuer so goodly shewe Mat. 12. 33. yet are they not acceptable as wee haue seene in the 8 verse The sacrifice of the wicked is abhomination vnto the Lorde And sith also that the thoughtes of the wicked are abhominable vnto the Lorde it foloweth that the wicked are abused when they labour to say or to doe any thing so secretly that GOD shoulde not knowe it for sith that he pearceth vnto the thoughts hee must needes haue knowledge of the desire the which is not so muche hid seeing that men which are pour blinde may know and iudge it And not onely they are deceiued but which worst is they doe iniurie vnto God esteeming him lesse then they doe a woorkeman towardes his woorke for they wil confesse plainely that hee which hath wrought any thing knoweth what is in it but that which the wicked thinke of God when they wil hide themselues from him it is as muche as if the worke should say to him that hath made it Thou hast not made me or Thou vnderstandest it not And therefore it is not without cause why he complaineth of them Yet wil they say The Lorde seeth them not Woe vnto them that seeke Psal 94. 7. Esai 29. 15. 16. deepe to hide their counsel from the Lord for their workes are in darknesse and they say Who seeth vs And who knoweth vs Let vs take heede from doing such iniurie vnto our God but rather let vs giue him thanks saying O Lord thou hast tried me and knowne me c. Thou knowest my sitting and my rising thou vnderstandest Psal 139. 1. 2 my thought a farre of If we do truely confesse this same we wil abhorre and detest our euil thoughtes and consequently we wil greatly feare to speake euil and to do euil knowing that wee are alwayes before our God who loueth no wickednes Now for to execute the same wel wee must change our nature Solomon doth giue it vs to Psal 5. 5. vnderstande when he saieth But the pure haue pleasant wordes If wee be cleane from our filthinesse and wickednesse by the grace and working of the holie Ghost our thoughtes shal not be abhominable to the Lorde for our wordes shal be pleasant and acceptable vnto him The which could not be except they proceeded from pure and cleane thoughtes for the inwarde parte must first of al be pure and Mat. 23. 25. cleane and then that which is without shal be pure and cleane And as in this sort wee shal be acceptable vnto the Maister and Lorde of life and saluation euen so shal we be assured not to perishe but to inioye the presence of our God Finally let vs note That whosoeuer Mat. 5. 8. hath not pleasaunt wordes before God hath filthie thoughts 27 He that is greedie of gaine troubleth his owne house but he that hate th giftes shal liue He that is prodigiall spending excessiuely or that maketh no account to gain his bread by giuing himself vnto some good works which may helpe to nourishe him and his familie they say that hee holdeth a fit and right way and trade to bring al to naught and to be banker out and that hee falleth in decaye and that hee is neare vnto destruction Wee can not deny this same seeing there are so many proofes of experiences But if a man be straight and holdeth fast and spareth and keepeth his goods carefully labouring alwaies to adde to them and increase the stocke hee wil thinke himselfe to be a good and diligent housholder and it wil seeme vnto him that he holdeth a meetely good trade to become riche His worldly and carnal neighbours wil be also of the same opinion wil thinke that there can be no better meanes to gaine his liuing then to bee actiue and to be readie to drawe vnto himselfe This is the common opinion but yet it ceaseth not to be false and wrong Solomon doeth shewe it when hee sayeth Hee that is greedie of gaine c. Hee reprooueth here al couetous which neuer haue enough and the more they haue the more they desire to haue and stil labour to gather care not whether they doe wrong or hurt vnto their neighbours but giue themselues to peele them chiefly whē they think that their neighbors are simple that they haue not the power to be reuenged to defend themselues They which thus couet gaine do labour to make a sure and continual recompence and to fil their houses with such abundance as neuer they nor their posteritie may haue want but let them florish prosper be at their ease for euer Solomon I say reprehendeth al such couetous men when he saieth that they trouble their owne houses Now that they trouble their houses Saint Paule doeth shewe it They that wil be riche doe fal into temptation and 1. Tim. 6. 9. snares and into many foolish noisome lustes which drowne men in perdition and destruction But he reprooueth those chiefly which are in authoritie which haue power and are aloft aboue other and which haue the charge and office haue the ruling of their neighbours and in rebuking them he also threateneth them with death and destruction We ought thus to vnderstand it forasmuch as the lawe expresly doeth forbid them couetousnes and that God by his Prophetes is angrie with them doeth reproche them for their couetousnes and doeth threaten them aboue al other Thou shalt Exo. 23. 8. Deut. 16. 18 19. 17. 17 take no rewarde c. Thou shalt ordeine thee Iudges that they may iudge the people with right iudgement Neither shalt thou take any rewarde c. And it is saide of the King also that hee shall not heape vp golde and siluer vnto himselfe As touching the rebukes and threatenings wee haue alledged some places as the 25. verse Solomon also giueth to vnderstande that hee chiefly reprooueth great men when against greedinesse of gaine hee setteth to hate giftes the which is verie fit and proper vnto them which are in authoritie or office euen as hath bin shewed by the law for he saith But he that hateth giftes shal liue Moreouer let vs note in this Antithesis that when he setteth to liue against troubling of the house he doeth shewe vs that he doth not speake of a temporal trouble and that soone taketh ende but of an eternal destruction as the same of the riche For sith that hee Luke 16. 26. promiseth life and they which hate auarice and giftes doe often liue in penurie pouertie and afflictions the which is not properly to liue let vs not thinke that hee speaketh onely of this life otherwise the state of honest men shoulde bee more miserable then the state of the wicked But let vs vnderstande that hee promiseth lyfe
eternal vnto those which hate and abhorre couetousnesse If wee 2. Cor. 8. 7. 9. 6. Ephe. 4. 28. 1. Tim. 6. 17. Hebr. 13. 5. wil be partakers of this promise let vs folowe the admonition of Saint Paule and of the Apostle and let vs in no wise folowe the opinion of the carnal and worldly which say there is no better getting then giftes 28 The heart of the righteous studieth to answere but the wicked mans mouth babbleth euil things Solomon doeth not simply say The heart studieth to answere for it were then a general and vniuersal sentence the which for the corruption of our nature and the malice thereof can not bee true for there are blockishe mindes and light wittes which studie not but doe onely rashly thinke what they wil say so that it seemeth they speake at a venture without studie as they themselues doe wel confesse either for to excuse themselues or for to shewe that they care not what they say For sith it is so as the trueth vttereth that from the abundance of the heart the mouth speaketh it foloweth that man doeth not answere without studie albeeit that Mat. 12. 34. it is without meditation for studie is done with thought deliberation counsel and aduise Solomon knowing this woulde not absolutely say the heart studieth but hee saieth The heart of the iust doeth studie And so he doeth not attribute studie to the hart but to righteousnesse If then wee woulde rightly studie to answere and speake as wee ought let vs change our nature and that of wicked and vnrighteous wee may bee made good and righteous Then God wil accept vs for righteous giue vs grace to studie for to answere not vaine nor wicked thinges but shal set our affection and desire in his lawe and therein shal studie continually in such wise as our mouthes shal talke of wisedome and that wee may truely say that the lawe of the Lorde is our continual studie as also it is Psal 1. 2. 37. 30. 119. 97. Deut. 6. 6. 11. 18. commanded And these woordes which I commande thee this day shal bee in thy heart lay vp then these woordes in your heart and in your minde and binde them c. If wee bee thus giuen to studie wee shal haue an argument of probation that wee are righteous and wee shal delight to answere and pronounce righteous and holy things Wee wil not also take the name of the Lord GOD in vaine neither wil wee beare false witnesse against our neighbours To bee shorte there shal not come foorth of our mouthes any thing but pure holy and cleane according too Saint Paules counsel And in thus dooing wee shal put away from vs a wicked mouth c. Contrarily if wee make no account of studie wee shal haue an argument and proofe that we are nothing Ephe. 4. 29. 5. 3. Pro. 4. 24. woorth and as wee shal bee wicked euen so shal wee bee light and rashe to pronounce euil things as saieth Solomon But the wicked mans mouth babbleth euil things to wit against God and against their neighbours for they make no conscience of blasphemie against God nor to belye and to slaunder their neighbours or else to infect them with euil woordes the which is against the opinion of those which say that words do not stinke against whome Saint Paule standeth saying Bee not deceiued Euil 1. Cor. 15. 33. woordes corrupt good manners Now albeit that he doth attribute euil thinges vnto the mouth yet it is not to say that they doe not proceede from the heart from the abundance whereof the mouth speaketh but wicked things are attributed vnto the mouth as vnto the instrument which the heart vseth for to blowe or vtter out Euen so the wicked may bee wel called people without heart after the common phrase of speeche which is to say that a man hath no heart when he foloweth not his duetie Furthermore the wicked sorte doe not thinke how they shoulde dispose and order their hartes neither doe they thinke they haue any as wee may knowe it when they boast that they haue spoken something without studie and that they reioyce in their sayings outward doings Let them then which speake at aduenture vtter something nothing worth not bragge to bee honest men sith that Solomon doth attribute the spewing out of euil thinges vnto the wicked But let euery one of vs reforme his tongue in not vttering any thing abrode which shal not be first of al wel meditated by the woorde of God otherwise wee cannot say that there is any religion in vs. If any man thinke to bee religious or deuout amongest Ia. 1. 26. you and refraineth not his tongue his religion is in vaine If wee studie wel for to answere according to the meaning as we haue saide before whome soeuer it bee wee proceed as we ought and obserue that which our Lorde commaunded his Apostles to Mat. 10. 19. Luke 12. 11 21. 15. keepe For hee forbiddeth not studie but hee woulde not haue vs careful and to take thought fearing to want an answere before the great men of the world 29 The Lord is farre of from the wicked but hee heareth the prayer of the righteous The scripture witnesseth that God filleth heauen and earth Wherin we must vnderstande that GOD is present euery where 1. Kin. 8. 27. Psa 139. 7. 8 Esay 66. 1. Iere. 23. 24. and ouer all And yet Solomon saieth nowe that the Lorde is farre of from the wicked but it is not by distance of place but by consent and helpe For the Lorde agreeth not with the wicked but abhorreth both them their thoughts and their woorkes as wee haue seene heere before Hee doeth not helpe them but forsaketh and casteth them of And also when the faythful are in affliction and feele not the helpe of the Lorde present Esay 59. 1. 2. they complaine that the Lorde is farre from them and hath forgotten them Therefore let vs vnderstande that the Lorde is farre from the wicked because hee giueth them not helpe and it is because Psa 10. 1. 13. 2. 22. 2. Pro. 1. 25. Psa 119. 155 they nothing regarde his worde Health is farre from the vngodly because they seeke not thy statutes Wee may say also that the Lord is farre from the wicked because that they themselues runne farre from him and wil neither knowe him nor vnderstande his workes but say there is no God and that fortune ruleth all Wee may choose these three senses of the Antithesis that Solomon maketh heere when hee saith But hee heareth the praier of the righteous For sith that against to bee farre of from hee setteth in this verse to heare the praier and the Lorde in hearing consenteth vnto the righteous is their helpe and the righteous by their praier doe draw neere vnto God so much as they can crauing his presence and his helpe and wishing to
Iob. 36. 16. Psa 23. 5. 63. 6. 65. 12. Esay 55. 2. Iere. 31. 14. Pro. 11. 25. 13. 4. inwarde man whome Solomon laboureth by these sentences to frame otherwise they shoulde not bee notable Nowe that to make fat is taken for ease and prosperitie it is manifest enough in the holy scripture For I wil bring them into the land which I sware vnto their fathers that floweth with milke and hony and they shall eate and fil themselues and waxe fat 31 The eare that hearkeneth to the correction of Life shall lodge among the wise We wil not take the eare here for the corporal member which is so named nor harkeneth for the outward hearing only though it be verie profitable and necessarie for wee may see many of those which heare correction of life and yet doe not lodge amongst the wise but doe despise and flye them and some doe feare to meete them and other some doe hate them and persecute them diuers are sowne by the high wayes side But we wil take the eare for the vnderstanding and for the inward man and to heare for to receiue to get to obey In this sort there is no doubt but this sentence is generally true The eare that heareth or hearkeneth to the correction Mat. 13. 4. c. If we wil then be wise companions of the wise to be counted truely wise we must not chafe murmure despight nor stand against those which admonish reprooue and correct vs in the name of God and by his woorde but we must diligently heare the word of those which labour to amende and direct vs that they may draw vs away from death and leade vs vnto life They which chide correct and threaten vs are the organes and instruments of GOD for to quicken vs contrarily they which prayse flatter and dissemble to see our fautes are the organes instruments of the Deuil for to kil and slay vs. And therefore Solomon doeth attribute life vnto correction In this he doth shew vs that he which taketh vpon him to correct ought to doe it by the word of God the which only quickneth For this cause God willing to admonish rebuke his people by his Prophet Ezechiel doeth say vnto him Thou Eze. 3. 17. 18 19. 33. 11 shalt heare the wordes of my mouth And afterwards he sheweth him that if hee doe dissemble that death followeth after contrarily if hee did exhort them then life should followe both vpon him and vpon them which shoulde conuert As truely as I liue saith the Lorde God I desire not the death of a sinner We must be ware of the Popish corrections for they come not from the mouth of the Lorde but by the doctrine of the Diuel But if wee cast of suche filthines and corruptions and submit ourselues vnto the correction of life which is made vnto vs by the pure word of the eternal God wee shal dwel and lodge with the wise nor for a day or twaine or certaine yeeres but for euer for if we lodge in this world amongst the wise walking with them as wee ought wee shal followe them vnto the heauenly habitations and lodgings where is and shal bee their abiding for the very wise indeede haue no continuing Citie Heb. 13. 14. 11. 13. heere but they seeke for one to come They thinke thēselues guests strangers pilgrimes in this world Therefore when Solomon doth promise vs a lodging among the wise hee doth closely exhort vs to forsake the worlde 32 Hee that refuseth instruction despiseth his owne soule but hee that obeieth correction getteth vnderstanding It is very necessary that wee shoulde bee careful for our soules because that through the corruption and malice of our nature they bee weake and giuen to euil wherevpon they easily goe to destruction and damnation But there are but a fewe which thinke vppon this necessitie and they thinke that they prouide wel enough for their soules if they gather treasure enough So doing they turne Luke 12. 16 16. 19. their backs vnto God who is the father shepheard of our soules they cast away his worde which is the spiritual foode fit meete and necessary for our soules the which is communicated by the holy Scripture inspired of God It seemeth vnto them that in reiecting 2. Tim. 3. 16. the yoke of the Lord they shal haue a mery time and shal be at their case making good chere after the fleshe In this sort they are deceiued if they thinke to haue care of their soules for they doe rather loose them as witnesseth the general flood and the ouerthrowing Luke 12. 20 16. 23. of Sodome and Gomorhe and of the two rich gluttons Solomon also doth signifie it saying He that refuseth instruction or which careth not for or forsaketh instruction or discipline c. When by these words he signifieth the destruction of those which cannot endure discipline and instruction and correction by the word of God hee sheweth also that they deserue to perishe seeing that in despising their soules they doe against nature For no man euer yet hated his owne fleshe If the soule bee not gouerned as it ought then must the whole man faile which beareth the life of the soule the which is mainteined by discipline instruction and correction Albeit Eph. 5. 29. then that no correction for the present seemeth to be ioyous but greeuous yet let vs not refuse the same seeing it bringeth foorth fruite afterwardes True it is that the Apostle speaketh of the chastenings that God sendeth vnto his children the which ought not Heb. 12. 11. to bee esteemed after the feeling of the fleshe who abhorreth the crosse and shunneth it as children doe the rod not knowing howe profitable it is for them to bee corrected But wee must haue respect vnto the ende to wit that the chastisments bring foorth righteousnesse for the crosse leadeth vs vnto the feare of the Lorde vnto a religious and holy life Moreouer the instruction or discipline which is spoken of doeth not stande onely in woordes but also in temptations afflictions and aduersities which it pleaseth God to sende vs. When the Lorde doeth lay them vpon vs wee must not refuse them through impaciencie murmurings and dispitefulnesse He woulde haue vs to possesse our soules in patience otherwise wee despise him the which is very vnwisely doone of vs as wee ought wel to vnderstande it for it is great foolishnesse for a man to suffer Luke 21. 19 him to perish The which they do that refuse instructiō for in despising their soules they forsake them and so they must perishe Solomon therefore by the despising of the soule sheweth the foolishnes and destructiō of them which care nothing at al for discipline Contrarily hee sheweth vs the preseruation and wisedome of those which willingly and gladly receiue al good instructions admonitions and corrections that are made to them and doe patiently suffer the
spirite of the Lord or was his counsellour or taught him Neuerthelesse forasmuch as God hath nothing more precious nor more that hee esteemeth then his name his glory and his honour and that he wil bee knowne serued and honoured for this cause hee hath had regarde to himselfe when hee created al thingss and woulde and wil stil bee glorified in them Solomon doth declare it vs now when he saith The Lorde hath made all things for his owne sake Hee speaketh rightly so for when hee purposed to create the heauens the earth and that which is conteined in them there is nothing which can moue him thervnto but himselfe The goodnesse and excellencie of things which hee purposed to doe coulde not stirre him vpp to doe it for there neither is nor can be in any creature any goodnesse or worthinesse that God of his onely grace and pure liberalitie hath not put in them for the which he ought not but to be praised glorified and thanked To the end then that we may not haue such witnesses against vs let vs loke to what end God hath created vs and let vs followe it and willingly glorifiyng our Creator trusting vpon his goodnesse and giuing ourselues to followe his will and that wee bee not like vnto the wicked which doe tende to nothing but to dishonour God and wil not serue him and yet hee hath created them for himselfe as Solomon doeth signifie when hee saith All things They must therefore serue him against their willes and to their hurte and destruction Solomon doeth shewe it when hee doeth more openly expresse that GOD hath created the wicked euen for himself For hee is not contented to say that God hath made the wicked but hee saith euen the wicked for the day of euill This is a very strange thing at the first sight to say that God hath made the wicked to be glorified in their destruction But the matter well considered wee shal see the goodnes and iustice of God shine therein When hee stopped the purposes of the wicked and doeth bereaue them of their enterprises they take in hande against his people any man that hath sounde iudgemēt wil not say but that it is good when for their obstinacie and hardnesse hee shal destroy them men shal knowe that hee is iust as hee hath doone vnto the people of Sodom and to Pharao Gen. 19. 24. and to the people of Egypt vnto Saule and vnto diuers other wicked men And if they dare spue out this blasphemie against God say that the faulte ought to bee imputed vnto him seeing hee maketh the wicked to this end that it is not possible to resist his ordinance will to this wee may answere first of al that Saint Iames saith Whē any man is tempted let him not say I am tēpted of God for God tēpteth no man Secōdly that which Paul saith But what Iam. 1. 3. art thou O man which disputest with God We must not be so presūptuous as to iudge of gods works which surmoūt our capacity Rom. 9. 20. but in humbling ourselues vnder iustice which is incomprehensible vnto vs let vs crie O the depth of the riches both of the wisedome and knowledge of God! how incomprehensible are his iudgements and his waies past finding out In this our crie let vs feare the iudgements Rom. 11. 33. of God as did Noe and let vs haue compassion vppon the wicked as had Abraham Behold howe we must be haue ourselues towardes the iudgements of God and not to examine them from Hebr. 11. 7 Gene. 18. 24. point to pointe for to iudge of them after our sense and reason for they are vnsearchable And if we can not rightly behold the Sunne which is but a creature by a more strong reason wee must vnderstande that it is vnpossible to see God in his Maiestie wherevnto neuertheles wee labour when we enquire of his iudgements more then that he doth open vnto vs by his worde 5 All that are proude of heart are in abhomination to the Lorde though hand ioyne in hande hee shal not be vnpunished It is not without cause that Dauid protesteth Lord my heart is not hautie neither are mine eyes loftie neither haue I walked Psal 131. 1 in great matters and hid from mee For hee desired to liue after the wil of the Lorde as hee doeth shewe by his desires and prayers that hee maketh let the wordes of my mouth and the meditation of mine heart be acceptable in thy sight O Lorde my strength and Psal 19. 14. my Redeemer O Lorde I beseeche thee accept the free offeringes of my mouth and teach mee thy iudgements Teache mee to doe thy Psal 119. 108. 143. 10. wil for thou art my God c. Nowe hee knewe that hee could not please God but in submitting himselfe vnto him in al reuerence feare and humilitie for as hee wel vnderstoode the proude doeth displease him and are abhominable vnto him The Lorde hath wel shewed it in the ouerthrowe of Sodome Beholde the sinne of Sodome thy sister was pride fulnesse of bread and idlenes c. He hath done the like in the destruction of the enemies of his people and the Eze. 16. 49 Scripture doeth witnesse it in diuers places Amongst other places we haue Solomon who saieth nowe Al that are proud of heart are in abhomination to the Lord. And sith there is none of vs how ignorant soeuer he be that would be abhorred of the Lord but do all from the highest to the lowest desire to please him wee must renounce pride which chiefly consisteth in the contempt of the word and in the boldnesse or rather ouerboldnesse that we haue to giue ourselues vnto wickednes with a set purpose euen when we know well that wee doe euil and that therein wee be assured or at leastwise labour to make ourselues so beleeue that wee haue no neede to feare but notwithstanding what resistaunce soeuer wee meete withal wee wil goe forewarde with our enterprises The worlde destroyed by the flood was stained with suche pride as wee may Gen. 6. 2. Pet. 2. 5. 6. 7. knowe it when by the space of sixe score yeares they regarded not to heare Noe the Embassadour of righteousnes Euen so were the Zodomites which oppressed iust Lot by their filthie conuersation The people of Israel likewise was blotted therewith as wee may see by the rebukes that Moses and the Prophetes haue often giuen Deut. 32. 5 Esai 28. 14 them And nowe when the same wickednesses doe reigne amongst those which brag of the name of Christendome they shewe wel that they are defiled with the same pride wherevppon wee must looke for an horrible destruction for God chaungeth not If in time past hee hath so reuenged himselfe vpon the proude declaring that hee abhorred them although hee seeme to dissemble or that he knoweth not at this time the pride of these wicked mockers and contemners
earth the sea and al the contents in them euen so ought wee to holde for certaine that hee gouerneth al that al is disposed gouerned by his prouidence that al is done by his counsel ordinance this that which we daily confesse when we say I beleeue in God the Father almightie maker of heauen of earth For confessing him to be Almightie we wil not only say that hee hath the power without exercising it but that he hath al creatures in his hand and subiectioÌ„ that he disposeth al creatures by his prouideÌ„ce gouerneth the world by his wil guideth whatsoeuer is done after as best pleaseth him for wee must not imagine that the power of God is ydle but wee must vnderstande further to wit that hee is alwayes at woorke and that nothing is done but by him or with his leaue and with his ordinance The Scripture doeth giue it so to vnderstande in diuers places The heauens were made by the woorde of the Psa 33. 6. 104. 24. Iohn 5. 17. Aâ—â— 14. 15. Lorde O Lorde howe wonderful are thy woorkes My Father woorketh hitherto and I woorke also Turne you vnto the liuing GOD who hath made both heauen and earth c. Hee giueth life and breath vnto al c. Hee which planteth and hee which watereth is nothing but God which giueth increase There is 1. Cor. 3. 7. 12. 6. Phi. 2. 13. one God which worketh al things in al men It is God that woorketh in you both the wil and the deede euen of his good wil. And forasmuche as it is God which exerciseth his power neuer ceasing from woorking but dooing al thinges as seemeth him good both Psa 135. 6. in heauen and in earth as Dauid doeth confesse it I knowe that the Lorde is greate The Lorde hath done al thinges according to his wil both in heauen and in earth let vs take heede to attribute any thing to ourselues as if of ourselues wee had some power but in al humblenes let vs confesse and acknowledge Lorde I knowe that the way of man is not in himselfe neyther is it in Iere. 10. 23. man to walke and to directe his steppes For wee must acknowledge as the trueth is that wee are altogether in the handes of GOD and that hee disposeth of vs against al our humane and carnall thoughtes that wee shoulde not presume to assure ourselues in our estate allowing it good of ourselues for God can chaunge it immediately and doe with it as hee hath ordeined in his eternal counsel the which ought necessarily to bee fulfilled and can not be altered Notwithstanding let vs take heed from falling into this false opinion and errour for to thinke or to say that we haue nothing to doe to meddle to think to counsel take aduise how we should gouerne them ourselues seeing that it is necessarie that al must happen as God hath ordeined froÌ„ euerlasting For as it is great foolishnesse and ouerboldnesse to take in hande any woorke without the Lorde by whose gouernment wee are al ruled euen so is it great beastlinesse and blockishnesse for to esteeme that the prouidence of God shoulde stoppe and hinder vs that wee shoulde not consult and deliberate vpon our affayres and shoulde not labour to doe them with good discretion And therfore as here before in the first verse hee hath mocked at the foolishnes and arrogancie of those which enterprise of themselues euen so nowe hee reprooueth the beastlines and blockishnes of those which think that the prouideÌ„ce of God hindereth vs to counsel howe wee shoulde rule ourselues in our busines when hee saieth The heart of man purposeth his way c. When he thus speaketh hee doeth shew vs that the eternal ordinances of God doe not hinder vs but that wee shoulde looke vppon his wil to prouide for ourselues and to rule al our actions Now this is not without some manifest reason for hee which hath bounded and limitted our life hath also therewith giuen a carefulnes and hath fenced vs with helpes meanes to preserue the same He hath also made vs to foresee dangers and to the end that they shoulde not oppresse vs without warning hee hath furnished vs with remedies Wee may nowe see what belongeth to our office to wit if God hath committed the charge vnto vs to preserue our life let vs keepe it If hee doeth offer vs helpes and succours let vs vse them If he doeth shewe vs of the dangers let vs not cast ourselues at aduentures and without consideration If hee furnishe vs with remedies let vs not despise them Let vs not then folowe these dreamers which doe not consider howe the Lorde hath inspired and breathed the knowledge of counselling and taking heede whereby they serue the prouidence of God and vnto the conseruation of our ownelife as contrarily by contempt and blockishnes they drawe and cal vpon them the plagues which the Lord God hath ordeined for them For wee shal see that a man which is careful to consult and deliberate shal deliuer himselfe from present and neere dangers and the foolish and negligent for want of consideration and counsel shal perishe And this because that foolishnesse and wisedome are instrumentes of Gods prouidence aswel for one parte as for the other For this cause God hath hidden from vs thinges to come that wee shoulde withstande them as in aduentures that men looke for not knowing what shal be the ende and that wee should not cease to set against them the remedies prepared till wee become vnto the marke or that our care serueth vs to no profite Then the prouidence of God ought not to hinder vs but that wee shoulde doe our office and prouide for ourselues Beholde Saint Paule saieth wel that God worketh both the will and the deede in vs and yet hee ceaseth not to exhort vs to worke Phi. 2. 13. 12. out our saluation 10 A diuine sentence shal be in the lippes of the King his mouth shal not transgresse in iudgement Diuination is a thing verie abhominable before God as the scripture doeth shew vs first of al when it is commanded that the diuiners shal be put to death Secondly when Israel is praised for this that they had no soothsaying nor diuining Thirdly when it is Leui. 20. 27. Num. 23. Deut. 18. 11. 2. Kin. 17. 17 forbidden to aske counsel at the soothsayers Fourthly when amongst the abhominations for the which the people of Israel prouoked the wrath of God it is said that they were giuen to folow soothsayers Fifthly when the Prophets are careful to turn the people away from the soothsayers yet would Solomon haue that diuination should be in the kings lips Heere he desireth nothing against the law of the Lord but hee speaketh by a similitude would that as the Diuines doe promise themselues that they are inspired from God that they persuade men to beleeue that they giue a true
an humble and lowly behauiour but chiefly of an humble minde Thus doing wee shal not be beaten downe but raised vp for whosoeuer humbleth himselfe shal be exalted not Mat. 11. 29. Phi. 2. 3. 1. Pet. 5. 5. of men but by God and so the exaltation shal be eternal And forasmuch as pride doeth goe before destruction if wee bee constrained to suffer some destruction let vs confesse wee haue not walked in humilitie but that pride hath takē beaten vs down Therfore let vs think that they are our owne cogitations affections which destroy vs and not the visible aduersaries nor the accidens which happen without hauing forseene them 19 Better it is to be of an humble mind with the lowly then to deuide the spoiles with the proude It is farre better to submit ourselues willingly vnto the yoke of the Lorde and to beare the crosse patiently to suffer al afflictions with the people and children of God in acknowledging and confessing our faultes and sinnes than to possesse abundance of temporal riches and to bee partakers with the proude and high minded In this sort wee shal bee companions and felowes of Abraham and other Patriarkes of Moses of the Prophetes made like vnto Iesus Christ and followers of the Apostles The Crosse and afflictions are signified vnto vs by an humble minde And to the ende that when they come wee may followe this admonition Dearely beloued thinke it not strange concerning the firy tryal which is among you to prooue you as though some strange thing were come vnto 1. Pet. 4. 12. you Solomon doeth shewe vs that wee are not alone but that we haue some whose example wee may follow and learne when hee saith with the lowly And therewith hee woulde haue vs to haue compassion of the afflicted ready to suffer all kinde of affliction with them in folowing the Hebrewes To whom the Apostle giueth witnesse Heb. 10. 32. Call to minde the dayes that are past in the which after yee had receiued light yee indured a great fight in afflictions c. The possession of great riches is signified by diuiding the spoiles with the proude Wherein is marked the euil conscience and also the violence of the proude and heere is shewed vs that they are so proude and arrogant that they permit themselues to liue of spoile and haue no pitie of the affliction of the humble Of such presumption followeth destruction and contrarily forasmuche as God accepteth an humble minde there followeth restoring life for euer Let vs then conclude that it is better to be of an humble minde with the lowly then to diuide the spoyles with the proude 20 Hee that is wise in his businesse shall finde good and hee that trusteth in the Lord he is blessed Albeit that wee must referre ourselues altogether vnto the prouidence of God and that we can haue nothing but thereby and that wee must haue al things of his hande and that nothing doeth come to vs but by the pure grace liberality of our God without being Pro. 10. 22. Psa 37. 3. 127. 1. lawful for vs to thinke or say that wee may obteine some thing by our wisedome and cunning by our care and labour for it is the blessing of the Lorde which maketh men riche for this cause also Dauid doeth admonishe vs Trust thou in the Lorde c. Except the Lord builde the house their labour is but lost that builde it yet this is not to say that wee must bee slouthful and not to doe something looking that God shoulde feede vs. Euen before that man had sinned God put him into the garden of Eden for to dresse it and to keepe it and after his fal and offence hee laide paine vpon him and woulde that man shoulde eate his breade in the sweate of his face Gen. 2. 15. 3. 17 Psal 128. 2. And Dauid alloweth greatly trauel and labour And wee see that men neuer ceasse to worke in the worlde and still to spend the time in working for to feede both men and beastes and yet wee must confesse that God prouideth for al and feedeth them and mainteineth them Our Lorde doth teache it vs commanding vs to aske our daily bread of God in saying Giue vs this day our daily bread forasmuch as he forbideth vs to care for clothes or foode therefore Psal 104. 14. 15. 27. 28 Mat. 6. 11. 25. let vs awaite vpon the prouidence of God and let vs wholy depende therevpon and not in slouth and idlenesse for in so doing wee shal be worthie to want but let vs bee occupied in care and diligence euery one after his vocation committing our worke vnto the Lord and he will make that our labour shall not bee vnfruitful but shal bring profite according as it hath beene woont in time Pro. 6. 10. 11. 10. 4. 13. 4. past and as he hath promised to the children of Israel by Moses and by his Prophets and also experience teacheth it For this cause Solomon douteth not to say that hee which is wise and diligent in his businesse shal finde good as he hath saide And when he admonisheth vs to waite vpon the prouidence of God saying And hee Pro. 10. 3. 4 5. 12. 11. that trusteth in the Lorde he is blessed And sith that wee must worke we must not looke vnto our cunning and labour but must assure ourselues of the goodnesse of the Lorde being certified that he wil make our worke to prosper enough for to mainteine feed both vs our family so much as shal be necessary for vs he wil do this first of al in this worlde and finally wil cause vs to finde euerlasting riches in the kingdome of heauen as Solomon doeth signifie calling him blessed which trusteth in the Lorde for if God did vs but good heere in this worlde wee should be in like degree either with the beastes or with the wicked and so we should not be blessed And also the trust that the faithful haue in the Lorde ought not to be staied vpon things of this world where wee haue no abiding citie but ought to bee lifted vp aboue al heauens wee must follow the faith of our father Abraham and of other holy Patriarkes Nowe forasmuche as in working wee must trust in the Lorde and Heb. 11. 9 we cannot do it except wee giue our heartes vnto his worde the which doeth shewe vs what wee haue to doe and doeth guide and leade vs in whatsoeuer wee haue to doe therefore it followeth that the worde of the Lorde is chiefe part of our worke And also the worde that we haue expounded businesse signifieth word after the which signification wee might giue an other sense vnto this sentence and say hee that is attentiue vnto the worde shal find good This sense heere is diuers and not contrary but true agreeing vnto the promises that God hath made to them which shal submit themselues vnto his
worde by faith and repentance Moreouer sith that in working wee must trust in God being certified that hee wil not deceiue vs but wil fulfil his promise making vs to finde good and blessing vs it followeth that we are taught howe wee shoulde followe the faithfulnesse of our God and in no wise to labour too disguise and counterfaite our businesse and our worke for to beguile and deceiue our neighbours otherwise wee shoulde not haue our trust in the Lorde but in deceit whereby wee might draw the substance of our neighbours vnto vs and in this manner we should deserue that our labour shoulde perish in smoke and that wee shoulde want al goods Therefore if wee wil be partakers of the promises conteined in this sentence let vs proceede in doing of our worke and businesse with al fidelitie and trueth following the counsel of Dauid Put not your trust in oppressiō nor in robbery be not vaine Psal 62. 10. If riches increase set not your heart theron Finally let vs note that Solomon doeth not attribute riches vnto workes but vnto faith though goods doe followe workes 21 The wise in heart shal be called prudent and the sweetnesse of the lippes shall increase doctrine Wee finde very fewe people which delight to bee esteemed or called fooles ignorant or blockish but al desire to bee praised and commended as wise learned and discrete Nowe for to obteine this reputation and praise wee labour to doe or say some thinges which are esteemed of the worlde and which doe rauishe the mindes of men into admiration and woonderment for the newnesse and strangenesse thereof or for the faire shewe or temporal profite that is receiued of it or is loked of it In the meane while God is forgotten and his worde despised the which onely is our true wisdome and prudence when our hearte is set therevpon when we truely loue it and that with a sounde and perfect affection wee frame our manners after that which it teacheth vs. If wee vse ourselues thus God wil giue vs this grace that for the wisdome of our heartes we shal obteine reputation and praise of prudence and vnderstanding Solomon doeth signifie it when hee saith The wise in heart shal be called prudent And because that some might haue asked whereby shal wee knowe a wise man in heart that we may truely call him prudent or learned seeing that man seeth but the face and there is none but God which knoweth and searcheth the heartes I answere that the wisedome of the hearte is shewed foorth in the lippes and sweete and gentle wordes by exhorting our neighbours to learne and giueth them a desire to growe and increase in doctrine and to become more and more learned Solomon doth giue it vs so to vnderstande when he saith and the sweetnesse of the lippes shal increase doctrine Heere hee nameth nothing but the lips because they are the organes instrumentes by the which the worde of God is communicated vnto vs the which is our wisedome and vnderstanding And yet vnder the sweetnesse of the lippes hee leaueth not to comprehende al actions and kindes of doings whereto wee are led by loue for to bee a good example vnto our neighbours and to giue them instruction not onely by worde of mouth but also by conuersation of life For it is not enough that our lippes shoulde preache but also al our life Beholde this is the sweetenesse whereby wee must exhort our neighbours too receiue doctrine more and more shewing vnto them the wisedome of our heartes that to the glory of God and profite of our neighbours we may bee praised and commended as prudent Notwithstanding we must take heede of the sweetnesse of false Prophetes and lying Teachers Rom. 16. 17. 18. that wee bee not deceiued and beguiled aswel by their words as by their workes 22 Vnderstanding is a well spring of life vnto them that haue it and the instruction of fooles is folly When we are greatly a thirst wee desire very earnestly to finde some good and cleere fountaine that wee may drinke thereof and slake our thirst Nowe wee are al naturally dry with blindnesse ignorance vanitie and with follie through which wee faint and do miserably dye except wee bee succoured And because wee desire life and cannot tel where to finde it and yet wee haue greate neede of it for this cause Solomon wishing our good hath heretofore Pro. 2. 1. 3. 13. 4. 1. 20. 28. 35. 9. 11. exhorted vs vnto wisedome knowledge and vnderstanding and hath promised vs that there wee shal finde it And not content heerewith nowe hee maketh vs the same promise when hee saith Vnderstanding is a well spring of life vnto them that haue it Wherein hee sheweth vs that wee ought to bee very careful and diligent to reade the scriptures to folowe good and true Doctours to loue their doctrine and to imprint and graue it in our heartes that it may there take such deepe rooting that wee may be alwaies seasoned and may neuer bee depriued thereof thus doing wee shal finde the spring of life for to guide vs vnto immortalitie And that this spring may not faile nor dry in vs let vs continewe stil drinking of this water without drunkennesse and let vs not runne hither and thither by curiousnesse for to heare newe thinges and which haue greate apparance of wisedome for if wee turne backe from this vnderstanding wee can learne nothing but foolishnesse forasmuch as the heart of fooles babbleth out follie and nowe hee saith Pro. 12. 23. And the instruction of fooles is follie And as the fooles can teache nothing but follie euen so can they not abide to bee instructed to bee exhorted admonished corrected and reprooued by the woorde of the Lorde but for al instruction they desire to heare of pleasant things to the flesh and lustes of things which haue a great outwarde shewe of wisedome after the worlde of vaine and friuolous things of foule slanderous things which are nothing else but foolishnesse the which doeth so change and drye our soules that they perishe and runne vnto eternal death for them Solomō doth giue vs so to vnderstand when against the spring of life he setteth follie for speaking of life he would not haue vs to stay about this present life which is common both to al men and to beasts but he laboureth for to make vs to aspire vnto that blessed life which neuer shal haue end Now sith that follie is set against this spring of life it foloweth wel that it is no light vanitie wherewith also the faythful are stayned but because they are truely displeased therewith therefore the Lorde will not impute it vnto them But folly is a filthines which greatly defileth the fooles with the which they are not displeased but doe take their pleasure therin and are so sore changed thereinto that they perishe eternally and as many as doe folowe them 23 The heart of the wise
guideth his mouth wisely and addeth doctrine to his lippes For want of hauing wisedome surely printed in our heartes we are naturally inclined to speake at aduenture neither doe wee make any account to take heede for to speake well For this cause if wee bee reprooued for speaking euill and that wee can not deny it wee excuse ourselues to haue spoken it without thinking to speake it This excuse shoulde be true if wee did adde this woord well saying that we haue spoken euil without wel thinking of that which we shoulde haue sayde We cannot speake without thinking for first of al if we speake ioyfully it is because we delight therein and that our heart taketh pleasure so to doe And if wee speake angerly or sorowfully it is because that we are troubled in our heartes for the matter whereof we speake Secondly wee must not belye the infallible trueth the which sayth that from the abundance of Mat. 12. 34. the hearte the mouth speaketh Solomon hath wel shewed vs that some doe speake at aduenture and euil also through want of wisedome Pro. 10. 8. 13. 14. 20. 21. 15. 2. because he hath attributed it to the same Hee doeth shew vs the same nowe also when he saith The heart of the wise guideth his mouth wisely c. Hee sayth not simply and onely the heart but he addeth of the wise for the heart alone of it selfe is nothing woorth whervpon foloweth that it can do nothing that is ought woorth It must be reformed by wisdome for to guyde our mouthes well and prudently If then wee bee voyde of wisedome wee cannot speake as we ought but where wisedome is there shal bee a good woorde as Solomon doeth declare the same when hee addeth And addeth doctrine to his lips That is to say that the hart of the wise doth teach his lips how they ought to be opened for to speake wel or that the hearte of the wise by his lippes teacheth other and giueth them doctrine These twoo senses are diuers but they agree wel together for a wise man also doeth them both and the second is not without the first 24 Fayre woordes are as an honie combe sweetenes to the soule and health to the bones The fleshe reioyceth and is pleased when a man is praysed and flattered it alloweth well of the woordes that are vttered as hee thinketh none coulde speake better to him nor vtter any thing which should please him more but howe long soeuer it be they which listen and giue their eares vnto such prayses and flatteringes shall feele that insteede they thought to eate honie they haue eatengal and that in steede of drinking some sweete liquor they haue drunken vinegre and insteede of hauing health they haue beene taken with death As Adam and Eue which beleeued the serpent as Roboam which beleeued his yong counsellers and as the children of Israel which cleaued vnto the false Prophets which preached to them peace when the Prophets of God did foretel them the greate miseries and calamities that were at hand Solomon also doeth Pro. 5. 3. 4. giue it vs to vnderstand The Papistes also shall feele what the woordes and preaching of their Friers are I haue sayde expresly that the fleshe and sensualitie doeth wel allowe of flattering words and not that they are so indeed Solomon doeth well shewe it when he doth giue vnto fayre woordes three titles which agree with the woordes of God The first is that they are likened vnto the honie combe the second that they are sweete vnto the soule the thirde that they are health vnto the bones For that which is proper vnto the woorde of the Lorde cannot agree with the woordes which come both from the diuel the flesh and it were a great blasphemy to attribut vnto them such fayrenes Nowe that these titles belong vnto the woordes of God the Scripture doeth shewe vs. The lawe Psa 19. 7. 119. 103. Pro. 4. 20. 21 22. of the Lord is perfit conuerting the soule c. Howe sweete are thy promises vnto my mouth yea more then hony vnto my mouth Wee will not then say with the worldlinges O howe wel is that spoken when men talke of matters pleasant to the flesh albeit that the woordes seeme to be of God and spoken of deuotion True it is that the gracious and gentle woordes of freendes are very fayre and are profitable as well to the soule as to the bodie when by them we proceede as God teacheth vs by his woorde and not when some haue respect onely to please men and to winne their fauour and good will 25 There is a way that seemeth right vnto man but the yssue thereof are the waies of death As it is not without cause nor vnprofitable that Solomon repeateth the sentence woorde for woorde that hee set in the fourteenth chapter and twelfth verse Euen so ought wee to bee carefull to meditate the same and therein to beholde our corrupt nature which followeth his fantasie and good intent turning away from the path that GOD teacheth vs by his woorde also to beholde therein our destruction that wee may labour to auoyde it 26 The person that trauelleth trauelleth for himselfe for his mouth craueth it of him There is none except he be impudent or blockish which doth deny that wee must beare the yoke of the Lorde willingly yet do we al naturally deny it not by woord but indeede For God hath layde payne labour and trauell vppon our backes and yet wee loue rest ydlenes slouthfulnes as wee are conuinced by our conscience and the rich worldlinges doe shew it when they liue after the pleasure of their fleshe making themselues beleeue that it is laweful for them to take their ease delightes and pleasures without applying themselues too some honest and profitable vocation for because that they haue abundance of goods for to liue without doing ought they would thinke it too vile and bace a thing for their maistership and worship to set hande to woorke or to giue themselues to some vocation wherin they might get some mony or serue their neighbours Al that serue and are hired either for a yeere or from day to day and doe not their worke so carefully and faithfully in the absence of their Maisters as in their presence either bee it in presence or in absence doe make no account to doe their worke wel do also shewe it And albeit that diuers euen of those which are not taught in the worde of God bee very earnest and stoute at their worke yet is it not to say that they worke willingly but it is because they loue themselues and desire to gaine something for their profit Solomon doeth signifie it saying The person or soule that trauaileth c. Or that most commonly they feare to haue nothing put in their mouthes and to eate The reason that Solomon giueth doeth shewe it when hee sayeth for his mouth craueth it He sheweth that it commeth not of
natural equitie and are cause of their destruction and perdition They then which haue an euil cause doe most wickedly to giue rewardes They therefore which haue an euil matter let them forbeare and cease to doe so and they whose cause is good let them commit it to God staying themselues vpon his prouidence 9 Hee that couereth a transgression seeketh loue but hee that repeateth a matter separateth the Prince The Princes of the worlde doe desire neither Esaies nor Ieremies nor Ezechiels nor Iohn Baptists nor Pastours nor Doctors which wil rebuke them to their faces for their euil doings but rather they say vnto the seers See not and to the Prophet Prophecie not the trueth vnto vs but preach vnto vs pleasant things c. Esai 30. 10. 11. And they doe abhorre those which tel and shewe vnto them their transgressions They thinke al thinges are lawful for them they flatter themselues and also would be flattered by other and therfore suche as can dissemble not to see their wickednes are the best welcome towardes them they winne their fauoure and friendship as they doe wishe and desire the same Solomon doeth signifie this same when hee sayeth Hee that couereth a transgression c. Though it be an ordinarie thing to hide the euil that they doe whose fauour and friendship according to the worlde wee desire of what qualitie soeuer they be yet doe wee chiefly expounde this sentence of those which labour to insinuate and creepe into the fauour of Princes partly for to ioyne this sentence vnto the two former and partly for that that Solomon doeth shewe it when hee addeth But hee that repeateth c. That is to say that hee which is not satisfied to haue once admonished the Prince of his euil doing but seeing that the Prince perseuereth and continueth in euil or againe doeth worse doeth continue stil also to reprooue him hee separateth the Prince from him so that hee is hated of him and is persecuted vnto death if the Prince can apprehend and take him The Prophets and Apostles haue truely prooued this same So also do they which reprooue any people which persuade themselues that they are Princes and woulde be esteemed for suche but what separation soeuer is made wee must not cease to repeate the thing and wee ought wel to take heede from hiding their faultes labouring to hold worldly and carnal friendship with the wicked It is al our dueties but chiefly it doeth belong vnto the Ministers of the worde And our Lord would Esai 58. 1. Ier. 1. 7. 8. 18. 19. Mat. 18. 15. haue vs to preache repentance the which is not done as it requireth except that the faultes be discouered And hee would haue euerie man to rebuke his brother Wee ought then to vnderstande that Solomon doeth not heere pronounce what wee ought to doe but hee sheweth what the nature of flatterers is to wit that they wil not rebuke the trangressions not because they loue their neighbours but because that they loue themselues and woulde also bee beloued of other Suche were the false Prophets amongest the people of Israel who in steede of rebuking and threatening the people and the Princes of their misdooinges made them beleeue that al Ier. 23. 16. Eze. 13. 6. should goe wel on their side and so they loued them not for they did deceiue and destroy them Suche are those nowe which become the felowes of the wicked or that flatter the Nicodemites He sheweth also what the hardinesse arrogancie of those is which think themselues great and mightie to wit that it seemeth to them that they haue licence to doe whatsoeuer they wil and that no man Rom. 12. 18. Hebr. 12. 14 ought to rebuke them But because that wee ought to haue peace with al some expounde to couer the transgression as Chapter 10. verse 12. wee haue expounded couereth al trespasses and to separate the Prince as Chapter 16. verse 28. If wee wil folowe this sense which is true and conteineth good doctrine as wee haue seene wee must say that this sentence is a repetition of the two former sentences the which is not vndecent nor vnmeete Neuertheles because that Solomon by these sentences hath laboured to aduertise vs of diuers and many thinges there is no inconuenience to say howe Solomon doeth giue vs heere a newe aduertisement And therefore I haue taken this sentence in the first sense leauing the readers in their libertie to choose which of the two senses they shal like best and most meetest 10 A reproofe entreth more into him that hath vnderstanding then an hundreth stripes into a foole Forasmuche as wee al doe offende in many thinges it foloweth that what wisedome soeuer we haue yet is it not so perfect but Iam. 3. 2. that wee haue great neede to be aduised and admonished to be corrected and reprooued that wee may become more wise and better aduised Solomon would giue vs the same here to vnderstand Also Pro. 9. 8. 9. they which are truely wise and learned are not arrogant and presumptuous so farre as to thinke that they haue no neede to bee admonished and rebuked but with al humblenes doe heare instruction and thinke wel of them that rebuke them They looke not to be handeled sharply but by the onely woorde of the messengers of God they doe truely confesse their faultes as Dauid at the Preaching 2. Sam. 12. 1â— Luk. 22. 61 62. of Nathan the Prophet and as Saint Peter at the onely looke of Iesus Christ Contrarily the foolishe are so proude arrogant and so hardened that not only they disdaine the rebukes by words and doe iest thereat but also they kicke against the spurre despighting and murmuring against the roddes corrections of God and so muche it wanteth that they humbly and with patience receiue them to amendment that rather they waxe obstinate and indurate and become worse Pharao King of Egypt is a glasse thereof as we may see from the beginning of the seuenth Chapter of Exodus vnto the ende of the 14. Euen so are the Iewes also which were chastened so farre as that they forsooke GOD as a man might saye as it appeareth by the Scripture 11 A seditious person seeketh onely euil and a cruel messenger shal be sent against him The beginning of this present sentence may be taken after two senses The first is That hee which is a rebel to God and his worde and to them which haue charge from him doeth shewe by his rebellion and resistance that hee beareth hatred and malice whereby hee deuiseth nothing but to despight God to tread his word vnder foote and to hurt those which exhort him in the name of GOD. The children of Israel haue thus done in al times as the Scripture witnesseth They beganne euen at the departing out of Egypt and so continued in the wildernes and in the lande of Canaan Our Lord Iesus Christ doeth rebuke them for it When we were vnder
wicked iudges ought well to tremble for this sentence is cheefly directed to them and also the threatnings which are in the places before alleadged 16 Wherefore is there a price in the hand of the foole to get wisedome and he hath no heart The flatterers which desire to make their particular profite with the riche howe wicked soeuer the riche bee cease not to labour to persuade them to beleeue that they are good men and that they doe very wisely whatsoeuer they take in hande and cheefly when they are giuen to gather together and contrarily the poore are despised and are counted fooles except they laboure to become rich and thus it seemeth vnto the worldlings that wisedome commeth from riches But let the wicked man which is here named a foole haue in his hand readie for to giue so great a price as he can or that hee hath for to holde it and to keepe it yet shall hee not be wise For first of all such fooles despise and reiect all meanes fit and meete to come by wisedome and also refuse the thing it selfe Secondly blessed is the man which findeth wisedome Wherevppon foloweth that no sufficient price that may be giuen can get it Pro. 1. 7. 22. 3. 13. But the meanes fit and meete to come by wisedome is to apply our heartes thereto the which the foole can not nor will doe as Solomon heere sheweth when he sayth The foole hath no hearte Leauing then the fooles let vs set our mindes our heartes and vnderstandinges vpon the pure woorde of God and we shall obteine wisedome by the grace and gift of GOD. Sith then it is the Lord who giueth wisedome the which we must seeke with al our heart Pro. 2. 1. and we haue no heart that is ought woorth Therefore it foloweth wee must demaunde a cleane hearte as Dauid did Psal 51. 12 17 A freend loueth at al times and a brother is borne for aduersitie They that are rich or mightie which haue credit and authoritie they whose matters happen as they woulde haue them and are in great prosperitie doe finde many which doe honour and reuerence them which declare themselues to be at their commaundement and shew them great tokens of loue labouring to make them beleeue that they are their singular freendes but if fortune change and growe to woorse they which before shewed themselues their freendes doe mocke at them turne their backes vpon them or persecute them where they ought to be more ready and careful to help them if they were truely freendes for in necessitie a freende is knowne Wherevppon foloweth rightly that they which shewe themselues freendes in prosperitie were not freendes indeede For as sayth Solomon A freende loueth at all times Hee regardeth not whither it be day or night whether they bee in aduersitie or prosperitie in a storme or fayre weather in peace or in war in power or in weaknes in honour or shame in riches or pouerty but the true friende loueth declareth chiefly his loue whē his neighbour is in trouble griefe and vexation in sorowe affliction and necessitie yea though hee were hated and persecuted of all the world Solomon sheweth wel this same when hee addeth And a brother is borne for aduersitie Forasmuche as the friende is borne as a brother to tribulation seeing that the brother neuer ought to forsake his brother for any miserie that hee suffereth but ought to haue care of him chiefly in his afflictions for then haue wee also most neede of true friendes hee sheweth wel that wee must bee friendes vnto the needie and painful and to them which suffer calamitie and miserie and brotherly to helpe them with al our power for the true brother imployeth and bestoweth himselfe gladly altogether for his brother sparing nothing that hee hath or may haue til he hath deliuered his brother out of affliction And when hee speaketh of birth in the which the creature is al newe and beginneth to bee hee sheweth that hee which hath shewed himselfe to be a true friende to his neighbour in prosperitie that in time of miserie hee wil begin to declare vnto him more abundantly his loue not by wordes onely but indeede as wee are admonished by the Scripture in expresse examples and testimonies Abraham may bee an example in the deliuerance of Lot and also Moyses Gen. 14. 14 Exo. 1. 12. Gen. 43. Exo. 22. 25. Leui. 19. 9. 10. 18. Deu. 15. 7. Iam. 2. 15. 16 1. Ioh. 3. 17. when hee smote the Egyptian and in the labour that hee tooke to deliuer the children of Israel Ioseph likewise As touching the witnesses they are many in number He sheweth vs also by this birth that if wee haue not shewed some signe of friendship vnto our neighbour when hee was in prosperitie that yet we should begin to loue him in his necessitie in helping him after our abilitie and power By these things wee may knowe and also by experience that the poore the fatherles the widowes and the strangers haue not many friendes 18 A man destitute of vnderstanding toucheth the hande and becommeth suretie for his neighbour Albeit that Solomon doeth attribute want of vnderstanding or faintnesse of heart vnto a man which becommeth pledge for his neighbour yet hee pretendeth not to turne vs away from answering for our neighbours when necessitie requireth and so that wee may doe it without bringing ourselues and our familie into danger of begging our bread miserably and not that strangers shoulde bee set at ease at our cost as hath beene handeled Chapter 6. verse 1. 2. 3. 4. 5. 19 Hee loueth transgression that loueth striefe and hee that exalteth his gate seeketh destruction Forasmuche as there is none of vs that woulde bee esteemed a transgressour neither is there any man that desireth as hee thinketh his destruction let vs vnderstande that when Solomon doth shewe vs that from strife wee come to delight for to transgresse that frō pride or exaltation which is signified by him that exalteth his gate proceedeth death and destruction let vs vnderstande I say that hee doeth exhorte vs that wee shoulde turne away from al striefes which come of enimitie hatred malice and appetite of vengeance Nowe hee sayth that hee which delighteth to haue suche strifes delighteth to doe euil giuing himselfe vnto al sinne and vices in committing the which he thinketh to ouercome his enimie with whome hee is at strife and so strife is the roote of much mischiefe when we are led to strise through hatred and enuie contrarily the strife shoulde bee mainteined when it requireth the maintenance of the honour and glory of God his pure trueth and the edification of his Church against the Heretikes and to defende the righteous innocent against the violēce of the wicked He that loueth such debates loueth not transgression but doeth abhorre it and loueth trueth for he followeth that which God desireth and Iere. 17. 17. 18. 19. Gen. 11 Esa 36. 37. Dan. 4.
and learned it is not therefore to say that they are suche but if wee desire to shewe ourselues wise and prudent as behoueth wee must keepe backe thinges which are hurtful and bring damage and which serue for nothing but to dishonour God and to offende our neighbours Solomon hath shewed vs the same Nowe let vs note that to shewe ourselues wise and prudent in holding our peace it is not enough too vtter nothing Pro. 10. 19. 20. 21. that is euill but wee must abstaine from al hurt or rather to suffer with patience the iniuries and wronges then to doe the same vnto our enimies and aduersaries being assured that God wil not forsake vs but wil deliuer vs at the time appointed for the silence that pleaseth God consisteth chiefly in patience in faith and repentance The xviii Chapter 1 HE that is at libertie seeketh freely and studieth euery doctrine for the desire thereof hee wil separate himselfe to seeke it and occupie himselfe in al wisdome IT is a common saying whosoeuer hath a fellowe hath also a maister for hee cannot doe whatsoeuer he would but must sometimes dissemble and suffer thinges which please him not and to leaue many workes that hee would gladly take in hand because hee thinketh them either profitable or necessary and must subiect himselfe and agree with his fellowe for to mainteine familiaritie and friendship and to haue peace and to auoide and shunne greater hurt Nowe if betweene felowes and companions the matter thus standeth bounde it foloweth wel that hee which is bonde and slaue cannot folowe his desires but must yeelde himselfe subiect and obedient to the wil and commaundement of his maister and lorde and cannot meddle with suche workes as come in his minde but is bounde and tyed to the will of his maister Wherefore it seemeth right that there is nothing better then to bee at libertie that wee may doe according to our wil and followe our counselles And if wee doe make this accounte of corporall libertie amongest the worldlinges the children of GOD ought muche more to set by their spiritual libertie of the which we are depriued through the corruption of our nature and are the slaues of sinne our flesh Ioh. 8. 34. Rom. 6. 16 7. 14. Gala. 5. 17. consenting therto which to obey it fighteth against the spirite in such wise as we do not that which we would before God But if wee wil be set free to do our wil at libertie let vs take heede for to separate vs from sinne in not suffering it to rule in our mortall bodies as wee are admonished In this sorte wee shal bee deliuered Rom. 6. 12. 13. 13. 14 Gal. 5. 16. 1. Pet. 2. 11. separated and made free for to followe our desires which shall not bee to obey the fleshe and his lustes but for to serue God willingly and gladly according to his worde which is al our doctrine for in seeking it after our desire and thrusting ourselues into the same by faith and good woorkes we shall bee furnished with necessary doctrine to get wisdome knowledge and vnderstanding withal And there is nothing that wee can desire further except that wee shoulde perseuer and profite more and more in the same But wee cannot attaine the ende thereof vnlesse wee fight valiantly against the Diuel and the worlde yea euen against ourselues Saint Paule doeth wel giue vs this same to vnderstande when hee woulde haue vs armed with al the armour of God and when hee sheweth vs the Ephe. 6. 10. Rom. 6. 13. 7. 14 Gala. 5. 17. cōtrarietie which is betwene the flesh the spirit Therfore when by the worde of the Lorde wee labour to reduce the corrupted and dissolute they must not complaine that wee wil take away their libertie and make them subiects 2 A foole hath no delight in vnderstanding but that his heart may be discouered The foolish the number whereof is infinite doe not delight but to thinke wickedly to speake vngodly and to do workes abhominable Pro. 12. 13. 13. 16 15. 2. Solomon doeth signifie this same saying But that his heart may be discouered which is filled so ful of vncleannesse that he must needes spue it vp and publish his folly 3 When the wicked commeth then commeth contempt and with the vile man reproche When Dauid saith The wicked hath made boast of his owne Psal 10. ◠heartes desire and the couetous blesseth himselfe hee contemneth the Lorde c. hee declareth the nature of the wicked and his maners and kindes of doing which are much vnreasonable and ought not to bee borne withal For it is not against man that he standeth vp by contempt but also against God and is so vile filthie and vnshamefast that hee hath no shame at al and careth not to spoile God of his honour to whome onely wee owe all honour and glory neither maketh hee any account to giue that which hee ought vnto his neighbours but without conscience giueth himselfe to doe them iniurie wrong and violence which is to dishonour them For as the honour lyeth not in gesture of body or wordes which haue some ciuilitie and faire shewe but in readinesse and diligence of doing our office and duetie towardes them euen so the dishonour standeth chiefly when wee passe not to doe that wee ought The Apostle Saint Paule very largely describeth this nature and maner Rom. 1 of doeing And Solomon doeth expounde it in fewe woordes saying When the wicked commeth then commeth contempt and with the vile man reproche Nowe as the wicked disdaineth euen so is hee disdained of GOD and as hee doeth dishonour so shal he bee dishonoured This is shewed vs when the wicked are compared vnto hay and to the smoke and to dounge and to goates 1. Sam. 2. 30 Psal 1. 4. Mat. 3. 12 Psal 2. 4 Prou. 1. 25 Psal 37. 2. 20. 68. 3 Esay 65. 5. Psal 83. 11 Iere. 16. 4. 25. 33. Math. 25. 32 And thus contempt and dishonour commeth with the wicked and vile man in two sortes that is that hee contemneth and is contemned hee dishonoureth and is dishonoured But the two sortes are not like For although that by contempt and dishonor hee laboureth what hee can to set GOD and his neighbours at naught and at perdition yet his paines bringeth not foorth his effect as he pretendeth but fall vpon himselfe as hee shal one day feele Moreouer let vs note that the lordes of the worlde are heere chiefly accused to bee wicked albeit that for their authoritie and power they are declared honest and good men and to bee villaines though nowe they bee named noble magnificent worshipful right honourable high and mightie for in their heartes they worship themselues and thinke not that they are subiect vntoo God nor that they ought to honour any man but God can tell wel enough howe to beate downe their loftinesse and pride as hath beene heeretofore alledged
is a great waster Where in hee sheweth that hee would haue vs to count the slouthful careles for wicked wasters And so hee priuily accuseth them to bee theeues murtherers and that rightly for they steale that wherby they liue seeing that they winne it not lawfully and so much as in them lyeth they kil the poore for whome they should be careful and diligently to woorke And so slouthfulnes or slacknesse is no smal vice seeing that hee which is giuen thereto is not hurtful onely to himselfe but also to his neighbours though hee wil not knowe it For if wee tel him which is slouthful at his woorke that hee doeth not his duetie hee wil answere hee doeth wrong to none but to himselfe wherein he belyeth Solomon yea the holy Ghost which calleth him brother to the maister of wasting Let vs then vnderstande that almen are admonished to be watchful and diligent in their vocation and carefully to doe their office chiefly the fathers of houshold Magistrates the Pastours of the Church for the negligence of the maisters of the house doeth so muche or more hurte in the housholde then the superfluous and excessiue spending The carelesnesse of Magistrates hurteth as muche or more the common wealth at home thaÌ„ the enemies do with warres abroad The slouthfulnesse of Ministers and their ignoraunce together doeth no lesse hurte to the Churche then the crueltie of tyrantes which striue to oppresse it by warre and violence And as the negligent and slouthful is like vnto a great spender and waster euen so shal he be punished likewise as it is shewed vs in Mat. 25. the parable of the virgins and talentes That wee may not bee of the number of suche let vs watche carefully to doe our worke with prudence and faythfulnesse as wee are taught in the saide parables Mat. 24. 42. 10 The name of the Lorde is a strong Tower the righteous runneth vnto it and is exalted There is no man but desireth to liue in peace and to bee out of danger of his aduersaries And for to obteine the same euerie man according to the power hee hath doeth arme himselfe with leagues of friendship and retyereth into strong places and if he can hee wil remaine in places which seemeth him inuincible In olde time it was thought that the highest places were the surest for that the enemies had not easie accesse to the same We may see the same in the building of the Tower of Babel Likewise Dauid signifying the safetie either that hee had had before or that hee desired presently to haue speaketh of the high Gen. 11. 4. Psa 18. 3. 34 27. 5. 40. 3 16. 3. places and of high rockes and heerein hee sheweth vs that all our trust is and ought to bee set in one onely GOD and when he keepeth vs that wee are strongly armed and defended against al contrarie power and that there is no violence either earthly or hellishe that can hurt vs. Solomon doeth signifie the same when hee saieth The name of the Lorde is a strong Tower c. Wherein wee haue to note that the name of the Lorde is not this woord God or Lorde or any other worde that wee speake of for to signifie that we speake of God neither is it also this writing of foure Hebrewe letters Iehouah which the Iewes doe say is the name of God and that it is ineffable And not knowing what this name of God ineffable is to say The which is none other thing then that there is nothing either in heauen earth hel depthes vnder the earth nor tongue nor voice that is able to expresse the least prayse which belongeth to God because of his great glory and excellencie they obserue a foolish foule superstition and dare not pronounce these foure letters aboue saide and in their place they say Adonaie But the name of the Lorde is himselfe as he is named the Euerlasting Creatour Gouernour and disposer of al thinges according as hee is called wise iust holie mightie merciful Father and Sauiour Gen. 4. 26. Exo. 3. 13. 14. 15. 34. 6. 7. Deut. 6. 13 and according to the fame of these vertues blessings which are without number incomprehensible and can not be expressed The holie Scripture doeth shew it vs. For this word of God ought not to be called vpon Hee expresseth wel this name And when he would haue vs to sweare in his name hee meaneth not this worde God or Lorde in witnesse of trueth His name therfore is himself which is compared vnto a strong Tower not as touching himself that hee can or ought to be compared vnto any corruptible thing howe excellent soeuer it can be but the Lorde for to humble himselfe vnto our rudenesse and weakenesse doeth compare himselfe vnto earthly thinges As here by Solomon he is compared vnto a strong Tower for to teache vs that as the worldlinges doe thinke themselues out of the danger of their enemies when they are inclosed in a strong Tower euen so if hee keepe vs wee shal not perish Now for to obtein such safetie we must fly al wickednes infidelitie and incredulitie al slouthfulnesse and carelesnesse and giue ourselues vnto al goodnesse and with care diligence commende ourselues vnto the keeping and protection of our God Solomon doeth teach vs this same when he saieth The righteous runneth vnto it and are exalted For the wicked vnbeleeuing negligent and contemners of the grace and helpe of God are cast off from him and thus they are not exalted out of the dangers of their enemies but are giuen vnto them to doe with them as they wil as diuers wicked men haue felt and doe feele For if they be not at the wil of their carnal enimies yet are they at their spiritual to wit the Deuils as finally they shall feele it in eternal tormentes being thrust downe into the infernal gulfes Let vs therefore vnderstande that Solomon doeth exhort vs â—o loue righteousnes and to delight therein and that in folowing Psal 9. 16. carefully our vocation and walking straight in our wayes iwee should depend wholly vpon the protection of our God and he shal exalt vs high and set vs in so strong a Castle that our enemies shal not be able to doe any thing against vs and also wee shal not feare them but holding fast the promises of our God wee shal say The Lorde is my light and my saluation whome shal I feare Bee Psal 9. 10. 12. 6. 33. 18. 19 34. 8. 18. 37. 39. 27. 1. 31. 2. vnto mee a strong Tower and as an house wel fenced for to saue mee Let vs also vnderstande that hee teacheth vs to knowe who they are that are righteous what their rewarde is Whereupon we may gather who they are that are wicked and what their destruction is And when hee saieth not Hee shal exalt himselfe But he is exalted hee doeth teache vs to
which is contrary vnto the outwarde man that is say for the inwarde man This spirit wee cannot haue of ourselues and therefore let vs aske Make mee a cleane heart O God and renewe a right spirite within mee This spirite is the meanes the strength and power which causeth our spirite strongly and manfully to beare al afflictions and aduersities which happen in this life and doe weaken and corrupt it and causeth that wee bee not grieued for any defaute that wee haue of necessarie things appertayning to the state of this life It is the spirite that maketh vs not to bee effeminate to bee afraide of our owne shadowe for to make vs soroweful and to trouble vs with the least hurte that might happen but giueth vs a mans hearte for to resist the temptations strongly to suffer patiently the miseries ioyfully to beare the burthens that our outward man refuseth and reiecteth for his weakenesse Beholde howe wee must vnderstande the spirite of a man wil sustaine his infirmitie to wit of man And also Solomon doeth giue it so to bee vnderstood when hee asketh But a wounded spirit who can beare it For against the spirit of man hee setteth a wounded sorowful and grieued and which hath no might the which is the spirite or courage of effeminate persons which are immediatly feared and quake at the shaking of euery leafe and weepe for the least griefe and faint and fal vnder the least burthen that can be laide vpon them It is vnpossible for man that hath such a spirite or courage so weake that he shoulde bee able to beare any thing seeing that his heart faileth him neither is it possible for the outwarde man euer to bee able to resist Let vs then vnderstande howe Solomon doeth heere admonishe vs that wee shoulde not bee afraide for the greatnesse and heauinesse of afflictions which happen vnto vs in this worlde but that putting our trust in God wee shoulde reioyce euen in the most hardest and troublesome time being certaine that the Lorde wil giue vs a good ende 15 A wise hearte getteth knowledge and the eare of the wise seeketh learning It is commonly saide that knowledge is a faire possession and therefore many doe aspire vnto it and looke after it as they thinke but yet fewe people doe atteine it for many in steade of folowing knowledge to be indewed therewith and to obteine it goe backewarde flying from it as from the pestilence euen as do the simple and idiots in Poperie when they dare or wil not reade the holy scriptures nor heare the pure trueth lest they should bee poysoned ther with and as doe the mockers and contemners which wil not learne so much goodnesse least they should be too wise and breake their wits These fellowes what worldly knowledge soeuer they haue yet are they ignorant what carnal wisdom soeuer they haue yet are they fooles And thus they get not knowledge and so long as they remaine in such fantasies neither can they nor wil they obteine her for she entreth not but into the hearte of the wise as Solomon doth pronounce it saying A wise heart getteth knowledge Wee expounde this same of the pure trueth of the word of God the which onely is worthy to be named knowledge Notwithstāding we do not refuse the knowledge of men and liberal artes which are giftes of God serue this present life but when wee haue learned them perfitly yet are wee blinde and ignorant stil except we haue the pure truth and that we submit and subiect al other sciences vnto the same And therefore for to be partakers of this getting we must not be like vnto brute beastes which haue no vnderstanding but we must haue an hart of vnderstanding and knowledge Solomon doeth teache vs what wee shal doe for to obteine this wisedome and learning when hee saith And the eare of the wise seeketh learning This is that wee shoulde haue a true affection to know the wil of God by his word and that for to attaine this knowledge we should become the schollers and disciples of God and of our Lord Iesus Christ reading the scriptures and hearing them diligently which purely preache the trueth And let vs note that he calleth not them wise which neede not to be taught but those which haue a right affection to learne to bee taught otherwise they shoulde not neede to seeke for learning Let vs also note that forasmuch as Solomō calleth knowledge a getting he teacheth vs that in the same is great profit seeing also that it is gotten by the wise and that he hath his desire thereuppon the which is signified by the hart And also that we must not thinke a wise man wil set his heart vpon a thing of nothing and vnprofitable And as touching the vtilitie and profit of this getting wee haue seene it handled heere before in diuers places 16 A mans gift enlargeth him and leadeth him before great men Solomon hath heeretofore rebuked the couetousnesse and vniustice of Magistrates Iudges and gouernours of the earth And because Pro. 17. 8. 23. that such wickednesses doe reigne and abounde in the worlde and are rooted so deepe in mens heartes that at al times and in al countries they haue spread forth their branches and brought forth their wicked fruites hee is not satisfied with the foresaide reprehensions but to make these couetous vngodly wicked theeues which occupie the seate of God the more vnexcusable hee doeth touche and reprooue them for this that the poore which bring thē no giftes are troden downe and oppressed and as compelled and not of free accesse but onely they which bring giftes are best welcome when hee saith A mans gift c. Heere hee compareth the presenter of giftes vnto a messenger that is thought to bring some good newes or that commeth from some greate Lorde they wil make those stande backe which hinder him to passe and come neere to doe his message they wil giue place vnto him and bring him to the kings chamber and shal be wel receiued not only of the meane sorte but of the king himselfe and of the greatest nobles of his court Euen so is it with him that bringeth giftes he is wil come towardes wicked iudges they wil not let him tarrie and waite at the gate to catche colde or for to be preassed and thrust of with one then with another which come and waite at the gate but the gate is opened so soone as hee commeth and is brought in Hee calleth heere the wicked iudges and magistrates great men because that God hath raysed them vp into authoritie and that they are in so excellent an estate that others are subiect vnto them or that themselues Rom. 13. 1. doe praise themselues and esteeme themselues so much that they thinke none ought to come neere vnto thē except they please Nowe after what sorte soeuer he calleth them greate yet doth hee put them in minde of their office teaching them
that they ought not to humble and abace themselues so lowe as to become slaues bondmen to giftes and presents the which they bee when they receiue them for they do binde themselues to doe that wherfore the gift was giuen them and cannot doe otherwise 17 He that is first in his owne cause is iust then commeth his neighbour and maketh inquirie of him It is a very dangerous matter to haue to doe with an ignorant iudge and such an one as either knoweth not his office or is giuen lightly to beleeue one partie and then careth not for that which may bee alledged on the other side but wil condemne him howe good right soeuer hee hath and hee that can get first to declare his matter shal winne the day though his right be not so good what complaint or request soeuer the other partie can make and that hee declare howe hee ought to conferre the sayings and the allegations of both parties togither for to knowe who hath the wrong case who the right yet shal it not bee hearde by a iudge that is light of beleefe and credit or ignorant or that wil bee corrupted by giftes or by fauour of persons and after this sorte iudgement is violated and peruerted Whereof Solomon complaineth saying Hee that is first in his owne cause is iust c. It is not without cause that hee maketh this complaint for the office of iudges requireth aswel to heare the poore as the riche the stranger as his owne father and the last aswel as the first and to iudge euery man rightfully and to haue an equal balance for al men for they are in the seate of God as King Iosaphat saith Take heed what ye do for ye execute not 2. Chro. 19. 6 the iudgements of man but of the Lorde c. And this is according to that which is written in the lawe But what commandement soeuer Deut. 1. 16 there is in the law yet the Iudges haue made no count therof as we haue prooued Wherupon also with Solomō haue proceeded many complaints threatnings that God made by his Prophets against the iniquitie wickednes of iudges as hath bin alledged alreadie Folowing this sense then wee wil take the iust not for him which is so indeed but for him that is iustified to whome right is giuen hath wonne his sute Moreouer we wil take to make enquirie for to complain and make a declaration in enquiring howe his aduersarie hath gained his sute and how the iudge hath not bin more careful to examine rightly their cause or howe it is possible for thē which sit in the seate of God to iudge wickedly Or to make request may be taken for to make pursute that his matters may be hearde and looked ouer againe and that it may be taken in hand againe vpon a newe sentence for to examine witnesses and to bring forth letters and contracts for to shewe that hee hath good cause But Solomon sheweth that such inquisitions shal nothing preuaile nor profite when he saith Hee that is first in his owne cause is iust c. As some doe take it Solomon would say That hee which beginneth to pleade against his neighbour thinketh he hath a good cause and that he is iust therfore that the iudge should giue sentence on his side but when his aduersarie is come and the matter throughly examined it shal be founde otherwise According to this sense Solomon doth shewe vs that wee are to much affectionate to haue our cause founde good and are blinded therewith After the iudgement of others this present sentence signifieth That the iust doeth first accuse himselfe and then is iudged of others as Iesus Christ teacheth him And after this opinion wee must adde That Mat. 7. 1. the iust suffereth his neighbour to teach to admonish to correct him bycause he saith His neighbor commeth maketh inquirie of him So we are admonished not to take in hand to be maisters but rather to suffer as little disciples and schollers to bee corrected as Iames doeth exhort Iam. 3. 1. Mat. 18. 15. vs. Notwithstanding it is not to say that wee must not correct those which erre as Iesus Christ commandeth 18 The lot causeth contentions to cease and maketh apartition among the mightie Solomon hath taught vs before that the lot is gouerned by the Prou. 16. 33. Lord the which is a very necessarie doctrine that wee shoulde not attribute any thing vnto fortune but that wee should knowe howe things which seeme neuer so much casual or chaunceable doe come to passe as God hath ordeined and that wee shoulde bee contented with whatsoeuer hapneth knowing that it is the portion that God giueth vs and which is profitable for vs and that we should be certaine that if God did knowe any thing more profitable for vs hee woulde surely giue it vs as a good father doeth vnto his children Now when he saith The lot causeth contentions to cease c. Hee doeth teache vs that if there bee any thing to be parted among vs and for the which wee are in danger to goe to lawe that rather we shoulde cast lots who should haue it then to fight one against another with anger malice with hatred enimitie And heerin he something sheweth that it was not without cause that God did ordeine that the land of Canaan should be parted diuided by lot among the children of Israel it was a very seditious people hard to bee ruled and contented as Moyses and the other gouernours did feele But because wee haue not lotterie much vsed nowe let vs learne by this sentence howe Solomon woulde not haue vs to bee at discorde togither but that wee shoulde vse the meanes which God giueth vs for to auoide al strife and that wee shoulde not followe our fantasie but shoulde submitte ourselues by agreement vnto the iudge or other louing and friendly arbitratours and that wee shoulde stande vnto their iudgement without nourishing hatred and rancour betweene vs. Beholde what wee haue heere to learne As touching the rest Solomon maketh mention of making partition among the mightie to pacifie those which are obstinate and hardened to the lawe or to fight one with another by lot And heerein hee teacheth vs that the woorde of the Lorde ought to haue more authoritie among vs to set vs at vnitie and concorde then the lotterie and also that it is farre better that the mightie of the earth shoulde agree by lot then by violence and strife to obteine what they demande 19 A brother offended is harder to winne then a strong citie and their contentions are like the barre of a palace If al men howe strange soeuer they bee one to the other either in countrie language or linage ought to bee vnited in concorde peace and friendship by lawe of nature and by howe much as they are one like to the other hauing beene created one like vnto the other
For wee loue the tongue according as the affections are ordered Hee that hath an euil minde wil delight to haue a venemous tongue hee himselfe also shal bee poysoned with his owne tale Contrarily hee that hath a good heart wil delight in wel gouerning his tongue for the which good shal come vnto him 22 Hee that findeth a wife findeth a good thing and draweth fauour from the Lorde Wee ought to haue the estate of mariage in great reuerence for diuers reasons First of al it is honorable Secondly it is not the deuice Heb. 13. 4. Gene. 1. 27. 2. 24. Mat. 19. 4. Gene. 2. 18. 1. Cor. 7. 2. of man but a worke and an ordinance of God Thirdly it is profitable Solomon doth expresse this same in one woorde when he saith Hee that findeth a wife c. For there is nothing good which doeth not proceede from God and whatsoeuer God doeth ordeineth by his worde for to bee obserued amongst men is honorable But hee expresseth yet more plainly that mariage is profitable and that it is the worke of God when hee doeth attribute is vnto diuine grace saying Hee that findeth a wife findeth a good thing and draweth fauour from the Lorde Wherein hee compareth the grace of God vnto a fountaine pit or riuer out of the which wee may drawe abundantly And this is for to shewe howe God greatly fauoureth them which are ioyned togither by laweful mariage for seeing that it is so that he which findeth a wife findeth a good thing it foloweth thereof also that the woman which findeth an husbande findeth also a good thing considering 1. Cor. 12. 3. 8 Gene. 2. 18. that the man is the womans head and the woman by the man But Solomon calleth the wife the good thing of the husbande respecting the ende wherefore shee was created And in this hee admonisheth wiues priuily of their duetie that they haue to giue vnto their husbandes the which is to bee altogither at theyr commandement and that they might vse them with al holynesse and honestie at their pleasure as the good that properly belongeth vnto them Let the wiues therfore obey perfitly vnto theyr husbands Ephe. 5. 22. 1. Pet. 3. 1. And also Solomon admonisheth heere the wiues to bee fruitefull and profitable vnto theyr husbandes to be of a sweete and louing conuersation Wherefore the wiues must not heere bee delighted as though Solomon sang foorth their praises and woulde giue them to vnderstand that their husbandes were bound to them but wee must vnderstande that in praysing good wiues he reproueth rebuketh and blameth those wiues which doe not giue their duetie vnto their husbands and sheweth that they are not worthy to bee called wiues except their husbandes doe finde in them the goodnesse that ought to bee in them The husbands also are heere admonished not to despise their wiues but to haue them in good estimation and to loue them seing that no man despiseth gladly the good thing that hee hath founde and chiefly when they which fauour and loue vs doe offer and giue it vs. Let the husbandes therefore loue their wiues as their good thing and not onely so but much more effectuously as they are taught As touching the rest let them Ephe. 5. 25. 1. Pet. 3. 7. that are wel maried not thinke that they haue gotten this benefite through their diligence but let them confesse howe it was the only grace of God that brought them vnto it and caused them to finde that good gift And let those which finde themselues not wel married take heede that they blame not mariage but acknowledging their fautes pray vnto God to remedie the euil that is betweene them 23 The poore speaketh with prayers but the riche answereth roughly When we thinke wee haue neede of any thing that our neighbour can giue vs and that wee hope hee wil graunt it vntoo vs wee speake fayre and gently vnto him and beseeche him with al humblenes declaring ourselues to bee his lowlie and humble seruantes readie to obey him in al things Solomon doeth expresse this humble maner saying The poore he saith expresly the poore signifying first of al that when man hath neede of any thing and can not come by it except it be giuen him in this respect he is poore howe riche soeuer he be in other thinges Solomon then doeth shewe vs that pouertie doeth outwardly beate downe the hornes of pride the which is a vice naturally rooted in vs. Hee doeth also shewe vs that we al ought to speake graciously one vnto an other for by our creation we are poore And if wee be raysed Iob. 1. 21. 1. Tim. 6. 7. Psa 24. 1. 50. 12. 1. Sam. 2. 7. 8 Pro. 10. 22. to haue credite and authoritie to haue power and riches this commeth not of ourselues al commeth from God And hee enricheth whome hee wil and the blessing of the Lorde maketh men riche And therefore let vs vnderstande that Solomon reprooueth the pride of worldly riche men when he saith But the riche answereth roughly I say expresly of worldly rich men whose number hath alwayes bene verie great and amongst other wee may set Pharao Nabal Roboam Sennacherib and Nabuchadnezer The riche which haue the feare of God are not puffed vp with their greatnes neither doe they esteeme themselues for their riches sake and therefore they answere not roughly but are sweete and gentle in their woordes as were Abraham and the holie Patriarkes and the good Kinges of Israel and others which haue beene neuer the more puffed vp for the abundaunce of worldly wealth but truely knowing that al commeth from the gift and grace of God haue humbled themselues folowing that which Saint Paule teacheth vs. They are then the riche men of this worlde which answere roughly not onely in woordes but 1. Tim. 6. 17. also indeede and facte as wee may see by the oppressions violences and wronges they doe Now that wee may not be of the number of suche riche men which aunswere roughly because of their Iam. 2. 6. 7. 5. 4. 5. 6. Rom. 12. 16. Phi. 2. 2. greatnesse and riches according to that which Saint Paule teacheth vs. And if wee must thus poorely behaue ourselues towardes men by a more strong reason must wee earnestly beseech God as pooremen destitute of al riches but chiefly of such as are spiritual and not to be puft vp with bragging of our merites in the presence of the Lorde Let vs truely make the confession that Luk. 1â— â—0 2. Cor. 8. 9. the Publican did and let vs detest the boasting of the Pharesee Thus dooing wee shal not long remaine poore for Iesus Christe wil inriche vs As Saint Paule sayeth Yee knowe the grace of our Lord Iesus Christ that hee beeing riche for your sakes became poore that wee through his pouertie might be made riche 24 A man that hath friends ought to shew himselfe friendlie for a friend is
notwithstanding in that wee are so negligent to do our duetie and that we encline more rather to corrupt this image and to depraue our nature by lying then to continue preserue it in trueth For this cause to waken vs and admonishe vs of our duetie the Lorde God hath giuen vs his lawe by writing in the which by two commandements hee forbiddeth vs lying neither to his dishonour nor to the detriment of our neighbour Thou shalt not take the name of thy Lord God in vaine Thou shalt not beare false witnesse c. To the first he addeth a threatening and he ordeineth Exo. 20. 7. 16 Deut. 19. 1◠a temporal punishment to the false witnesses by the which he ought to vnderstande that perpetual tormentes are prepared for him if hee acknowledge not his fault and amende For thou shalt destroy Psal 5. 7. al them that speake lyes These commandementes manacing and threatning punishment ought to suffice to conuert vs from al lying but our nature is so wicked that it weyeth not one warning And therefore after God had once giuen his lawe to Moyses his wil was that hee shoulde write the Deuteronomium which is a repetition or declaration of the lawe And not content herewith he hath raysed vp diuers wise men and Prophetes who seeing the obstinacie of the worlde and the stubbornenesse of it haue inculced the Lawe and threateninges by voyce and by wryting as is seene in the olde Testamente And amongest others Solomon hath doone so as one may see in many of his Prouerbes and presently in this saying The false witnesse c. In the which hee saith nothing which hath not beene saide and written before him in the lawe as wee haue seene Neuerthelesse we iudge not Psal 5. 7. this sentence superfluous seeing the world is so wicked that it maketh no account of fearing God when it is so throughly warned Wee shal learne therefore in this manace that the false witnesse backbiter and flatterer that those which swere vainely forswere and blaspheme if they escape for a while the handes of men and bee supported and mainteined yet they cannot escape the fury and renenge of God Also the iudges and gouernours of the earth are warned to bee carefull to punishe suche people according to the lawe of God Wee may comprehende vnder this manace al false teachers For their doctrine is but lyes to deceiue the soules and false witnesse against God in that they attribute not the honour to him which is his but studie to haue it to themselues and so transport it to other creatures 6 Many hang vpon the face of the Prince and euerie one is a friend to him that giueth When wee thinke wee haue neede of any thing or that wee couet more then wee haue in that our natural couetousnes is corrupted and of it selfe insatiable wee looke who they bee that haue power to doe vs good and who are most inclined to shewe themselues magnificent and vseliberalitie Towards such men wee play the poore and humble we reioyce them and flatter them submitting ourselues by wordes and exteriour gesture wholy to their commandement And because Princes and greate Lordes are they which haue greatest authoritie and which shew themselues ordinarilie most liberal there is preasse to come to them and many present themselues to doe them seruice protesting that they are their hūble seruitours Solomon expresseth this saying Many hang vpō the face of the prince c. This is not to say that he teacheth vs so to doe for although it is meete wee bee subiect Rom. 13. 1. 1. Pet. 2. 13. and vnder Lordes and superiours notwithstanding wee ought not to hang on their faces for heerein is naught but hypocrisie and dissimulation And such a one hangeth on the Princes face as dispraiseth him and mocketh him in his hearte who hateth him and woulde haue him put downe for to bee in his place if it were possible For to hang vpon the Prince is not to do him honour and reue rence and to humble himselfe to him with free courage as one ought But it is in considering his hautinesse and great power his credite and authoritie his goods and riches his promptitude and liberalitie which are the face of the Prince to play the wanton before him to seeme to loue him and to beare him good and humble affection to the ende to bee supported by him and drawe from him his riches and bee in credite with him Solomon expresseth this dissimulation and faire shewe saying And euery one is a freende c. For hee speaketh not of him that is a freend indeede and loueth at al seasons Hee that is such a one regardeth not if one giue him and affecteth it not but hee is rather readie to giue if necessitie require then to take He desireth giftes but when great neede is hee speaketh not I say of such a freende but of them whome he hath treated of Such freends loue not the person but rather hate him for if one giue not them as they desire they are so actiue to take that they imagine and regarde howe they may get into their handes any thing They are therefore freendes to the giftes not the to person Although Solomon say that euery one is a freende to the man that giueth and saith not a freende to the gift notwithstanding in that which wee haue saide wee haue not gaine saide Solomon For he speaketh not of that which is so indeed before God but of that which appeareth outwardly to the eies and of the opinion that they woulde one shoulde haue of them which haunt the riche onely to get some of their substance and so hee taxeth the hypocrites flatterers and auaricious with whome the worlde is replenished As also he giueth to vnderstande by these two wordes Many and euery one Hee Esa 9. 9. 17. Psa 12. 2. 3. Iere. 6. 13. Rom. 12. 9. Ephe. 4. 25. Phi. 4. 8. maketh therefore stilly the complaints which are els where Al are hypocrites and wicked and eche mouth speaketh lauishly and still also hee warneth vs that wee walke in veritie towardes our neighbours And that wee loue without dissimulation as Saint Paule admonisheth vs openly Also those Princes which haue the power to helpe the necessitie of the poore more then others are warned not to bee so giuen to couetousnesse that they turne the deaffe eare to those that haue need of their succor aide But according to the title which Solomō giueth thē heere the which in his tongue signifieth liberal free willed they ought franckly in a ioyful wise to distribute largely of their goods not to minstrelles Mirthmakers flatterers fooles baudes and Ruffians as the common vse of princes is to exalt and eleuate them to riches and honour that are nothing worth but to the indigent and needie which are commonly reiected and dispised yea pilled and polled if they haue any thing at al. Princes great Lords ought to
be fathers to such poore afflicted and to comforte them deliuering them frō aduersitie oppression to the ende they may truely say with Iob I haue deliuered the poore when hee cried and the Orphan that had no aide So euery one Iob. 29. 12. in his degre according as God hath giuen him power ought to folowe this which is saide of the Prince For as naturally wee haue euery one the courage of a foolishe and ouerhardy prince so it is meete that correcting our corrupt nature wee followe in al righteousnesse that which a Prince ought to doe according vnto God Moreouer if they which loue their particular profite vse themselues so that they shew themselues as friends to them that giue by a farre more reason if one helpe vs in our necessitie wee ought truely to bee freende to them that haue pitie on vs and to please them and to shewe ourselues bounde vnto them For if wee ought too loue our enimies by a farre more reason shoulde wee loue them that loue vs and declare the same loue towardes vs in communicating to vs the goods wherewith God hath endowed Mat. 5. 44. them If one loue a toole or instrument which hee findeth fit for his businesse which cannot mooue nor stirre but when it is mooued because it is insensible by a farre more reason ought one to like of the instrumentes of GOD which desire to bee handeled and conducted by the holy Ghoste and take pleasure in doing good If God as it is true indeede loue such persons to whom hee is no way bounde by a farre more reason ought wee too loue them and do them seruice in that they haue neede of vs that we may stand them in steede either with counsel or with the worke of our handes according to the state whereto God hath called vs otherwise we shoulde bee vngrateful Moreouer when wee couet to haue freendes rather then enimies let vs be enclined to giue seeing that as Saint Paule saith It is meete wee remember the wordes of the Lorde who hath saide Act. 20. 35. That it is a more blessed thing to giue then to take And if the worldlinges by vaine glory which is a thing of no endurance bee prouoked to giue and bee liberall not looking for any rewarde againe by a farre more reason Christians ought to bee mooued too liberalitie considering the promise of the Lorde If wee doe otherwise Luke 16. 9 wee are infidels and cannot worthily receiue the Supper of the Lorde 7 All the brethren of the poore doe hate him and his freendes and fellowes withdrawe themselues from him Hee giueth credite to wordes and getteth nothing According to the common experience of the worlde it is a miserable thing to be a poore man for what necessitie soeuer hee hath he shall scarse finde one which will haue pitie or compassion vpon him and helpe his indigence but rahter flee him and hate his companie Solomon following the same experience pronounceth it thus It is a very lamentable thing to see the poore man so vncurteously and cruelly handled But it is farre woorse according to common proofe when those which are of his owne fleshe and blood not onely haue no pitie on him but also hate him If it bee so as dayly experience sheweth it we ought not to maruell if those which thinke themselues nothing bounde but by neighbourhood and familiaritie despise him and withdrawe themselues from him Solomon expresseth this great crueltie when hee saith All the brethren of the poore c. When the brethren are faithfull and haue the feare of God before them they are careful to obey his lawe and commaundementes And so Solomon speaketh heere of carnall brothers and infidelles which haue their hearte on their profite altogether If they haue brethren in necessitie naked of aide and succour they cannot see them for they think that they let them to come to their purpose therfore they hate thē cannot giue them a good worde nor heare any request or complaint that they make nor bee their intercessours in any matter of waight which wil doe them good for they are so attentiue to doe their owne businesse that they thinke if they should giue a good worde to their poore brethren or heare their requestes or complaintes or beare any burden for them it would hinder them greatly Solomon expresseth this beastly barbarousnesse and saith Hee giueth credite to wordes c. Ioseph the sonne of Iacob hath prooued the like beastlinesse and crueltie as his owne brothers confesse But although it bee so and that Solomon rightly reproue the barbarousnesse and crueltie that one vseth towardes another neuerthelesse Gen. 42. 21. what affliction and miserie soeuer the poore endure to the death yea yet let them not dispaire but consider there is a God in heauen which hath care ouer the poore that trust in him Then seeing it is so that God who is father of vs all hath suche care ouer the poore let vs take heede that wee bee not of those brethren which hate the poore nor of those felowes which withdrawe themselues Deut. 15. 4. Psa 22. 25. 34. 7. 69. 34. 7. 42. 9. from them If the poore man vtter wordes requiring vs to assist him yet let vs not despise his request as vaine or enuious but giue him a speedie answere not of the mouth but of aide and succour according as hee hath neede Furthermore let vs note that where hee saith All the brethren of the poore hate him This hate is very ordinary and so commonly practised that it is made a custome And men way not whether they doe wel or il and many hate the poore which thinke it not But they shal not therefore bee excused for their owne conscience accuseth them that they are not so wel affectioned towardes the poore as they would one should be vnto them if they were in that estate And thus they beare not that good wil to the poore that they thinke they doe Whervpon ensueth that they hate them for betweene loue and hate cannot be any good meane Besides this let vs note that although Solomon willeth vs to answere in words or giue words to them which pray and speake to vs yet notwithstanding hee woulde not haue vs to feede the poore with wordes onely but hee sheweth vs that if wee refraine them in speache spare our tongue by a farre greater reason we wil grutch to aide them with our goods which wee esteeme fatre more then our words Let vs not therefore be niggards of profitable speaches but let vs loue principally indeedes and trueth Iam. 2. 15. 1. Ioh. 3. 18. 8 Hee that hath a hart loueth his soule and keepeth prudence to finde riches There is nothing that wee loue so naturally as this presente life and al that we thinke say or doe tendeth onely to get wherewithal to mainteine vs in the same and keepe vs in good health and heartes ease yet although
this care bee naturall in vs notwithstanding wee prosper not if wee haue not the hearte in good plight as they say indewed with natural vnderstanding and that wee bee of a quicke wit and foresight For the foolishe and brainelesse sort oft put their life in great hazarde and in steede of finding goods loose the same and marre al they goe about and if wee loue so much this brief and transitorie life and the fraile and brickle goods for the maintenance of the same wee ought farre more to loue the heauenly life and felicitie which is eternal but of ourselues we cānot come to this loue for we are fooles wicked negligent slouthful and so we are loose of courage and faint hearted whervpon ensueth the destruction of our soules and way to death and to loue our soules wel and to enriche them it behoueth vs to bee prudent in heart as Solomon saith He that hath a heart loueth his soule and keepeth prudence to finde riches But when wee haue naturally a lacke of hearte wee cannot haue it of ourselues because wee cannot or will not change our nature That is the worke of GOD as wee ought to vnderstande by his promises wherefore we ought to pray Deut. 30. 6 Iere. 24. 7. Ezech. 11. 19 36. 26. O God create in mee a pure hearte and renewe in mee the spirite of righteousnesse And also by that which hath bin oftentimes touched of him that wanteth heart and is loose of courage And by that which hath beene touched in the 15. Chapter and the 31. 32. wee may and ought to vnderstande that hee possesseth hearte which is so instructed by the worde of GOD that by the same he hath sound iudgement and good aduise to conduct himselfe in the feare and reuerence of the Lorde and hath a good will and right affection to yeelde himselfe obedient to God and helpeful too his neighbours He that is such a one loueth his soule and not as Worldlinges doe and Epicures which studie to liue at heartes ease and haue the fauour and support of the worlde without any contradiction or resistance Such men are much deceiued as our Lorde Iesus Christe sheweth vs. But the man that hath a hearte loueth his soule in such maner that he hath a care to gouern it according Mat. 16. 24 Iohn 12. 25. to the wil of God prest to endure with pacience al maner afflictions which it shal please the Lorde to sende In this manner hee keepeth prudence which leadeth him to those goods which are proper to preserue his soule whom he loueth Now the goods which he getteth is the fauour acceptable to the Lorde by the which hee obteineth that his sinnes bee not imputed to him but is made partaker of the iustice of Iesus Christe by the which he commeth to euerlasting life Let vs note in the rest that although there bee none but God which prouideth of his owne meere grace and good wil al that which is necessary for vs for the time present and the time to come aswel for our bodies as our soules Notwithstāding this letteth not but with sound iudgement prudence and good aduise wee may followe those meanes by the which wee prouide for this life and doe that which is good and necessary for our health For it is no inconuenience that GOD doethal and wee bee his instruments by the which hee worketh What heart then soeuer wee professe what prudence or vnderstanding wee haue let vs reknowledge in veritie that it is onely God which willeth and accomplisheth and to him let vs giue all praise and glorie in al thinges 9 The false witnesse shall not escape vnpunished and hee that speaketh lyes shal perish Beteweene the fift sentence of this Chapter and this is no difference sauing in the ende of the fift sentence there is Shall not escape and in this Shall perishe which is the exposition of shall not escape And so this is here a repetition not vnprofitable to the wel disposed for they are againe warned that God greatly detesteth false witnesse bearers and lyars and therefore they to bee careful to thinke and say the trueth and flee all lying This repetition also serueth to make the false witnesse bearers and lyers more blame woorthy when they haue once despised so many warninges and not taken heede to amend 10 Pleasures are not seemely for a foole much lesse for a bound man to haue rule ouer Princes Although the wicked which despise true sapience and are therefore called fooles haue commonly good store of goodes eyther by succession or giftes or by their owne industry and that they enioy them in delight and heartes ease at theyr owne pleasure and that because they spende the time gallantly and make good cheere they are therefore accompted worthy to liue and haue abundance of riches notwithstanding because they haue not the feare of God with them and be not his children it were more fit for them to haue no riches at all And that which they haue they vsurpe it wrongfully by what title soeuer they possesse it Wherevpon ensueth that they cannot vse it nor rightfully enioy it at their ease and pleasure Solomon pronounceth it saying Pleasures are not seemely c. As when we know any one to be a thiefe liue by robbery we cannot nor ought not to allowe his wickednesse nor affirme his life good and honest but rather iudge it disordinate and detestable So before God who knoweth the foolish it is not found fit that they liue at their pleasure and ease of theyr fleshe although hee permit them as is seene For there is none in the world according to outward apparance that haue more their pleasures then the foolish and wicked And as God which knoweth all alloweth not that the foolish haue their pleasures to the damage of the miserable afflicted Euen so when God hath opened the eyes of his seruantes and principally those which he hath lifted vp in preheminence and geuen too vnderstande the wickednesse of the foolishe they ought too detest and hate those fooles whome they see so at theyr ease For they cannot enioy the delightes of this worlde without greate disorder And although a man cannot perceaue it alwayes yet it ceasseth not to boe a greate hinderaunce to the feeble simple and innocent of whome the foole makes no accompt but rather studieth to afflict vex them pilling and polling them or refusing to pleasure them to enioy the better his owne ease and pleasure Then if pleasures are not seemely for fooles who notwithstāding seeme fit to enioy them because they are rich or of noble parentage and in authoritie or because afore time they haue taken paynes to liue lastly at their ease If to such people I say pleasures are not seemely by a farre more reason it is not fitting that inferiours shoulde enterprise ought against or aboue their superiours to put themselues in their ease or haue their pleasures to the preiudice of their
humble ourselues to our superiours and yeeld them that obedience which is due to them by Gods appointment Thus doeing if they bee not tyrants wee shal profite by them and although they bee tyrants yet God wil not let our obedience to bee in vaine and altogether vnprofitable but wil make that what inhumanity or crueltie soeuer they execute against vs yet shal they not deuoure vs as the Lion doth the pray which hee holdeth in his pawes and wil make vs prosper and liue at our pleasure as hee shal see expedient One may see this in Pharao king of Egypt and the children of Israel in the wicked kings of Iuda and Israel in the Prophets The second is that Kings Princes and Superiours are aduertised of their dueties which is That they ought to be mooued to wrath and anger and rore like Lions in threatninges condemnations and punishments towards the wicked which liue disorderly in dispraising and blaspheming God and his worde and in iniuring and offending their neighbours Contrariwise they are aduertised that they ought to be pleasant gracious courteous towards the good to keep them from iniuries and outrages of the oppressions and violences of the wicked as the deawe keepeth the grasse from the heate of the Sunne And as the deawe maketh the grasse to grow and augment so kings and superiours of the earth ought to bee careful to make the simple iust and the innocent prosper and principally according to the soule in rooting out of their countrie al reprochful persons and being careful to cause that GOD haue audience by preaching of his woorde and that good order bee kept without exception of persons and true religion obserued Moreouer let vs consider that if God woulde that wee shoulde bee suche towards our superiours it behoueth vs to bee farre more humble and reuerent towardes him for hee is king of kinges And if hee appoint vs superiours and commaunde them to bee rigorous or gentle according as occasions serue wee ought to vnderstande by farre more reason that he is such a one towards men as hee declareth to vs in his worde Who desireth a more ample declaration then hee hath set downe in the sixteenth Chapter verse 10. vntil the ende of the 15. verse 13 The foolish childe is the fathers sorowe and a brawling wife is a continuall dropping It liketh not many fathers to watche and warde their children and to keepe them vnder to learne them to bee wise They haue this foolishe opinion that they shoulde let them doe as pleaseth them because being younge they may spende the time merily and liue without melancholie They thinke that if one should presse them to vnderstande wisedome so soone they woulde bee leane and pensiue dul and blockishe and not haue a quicke wit to thinke say or doe any thing pleasantly nor shewe themselues lustie gallants or mery companions as they ought And therefore such fathers despise God his word and are also the cause that their children are mockers and contemners of al iustice and holinesse and so they sinne against the holy Gbost For this cause they receiue their paymēt of care which they haue had to entertaine their children in folly and wickednesse whereat they bee greeued and much vexed as they wel deserue They haue graffed the tree with euil graffes and therefore they eate the fruite of anguishe and sorow Solomon expresseth it wel saying The foolish childe is the fathers sorowe Hely hath proued this notwithstanding it is not to say that if fathers be afflicted receiue griefe by their children who are not wise that it proceedeth alwaies 1. Sam. 2. 3. 4. Gen. 26. 34. 35. 28. 8. 9. of the fathers negligence for behold Isaac who hath beene grieued with the follie of his sonne Esau Beholde also Dauid afflicted by his sonne Absolom Solomon reproueth not here only the fathers which do not their dueties to teach admonishe correct and chastice their children in time to make them renounce follie and giue themselues to wisedome but hee sheweth also to the foolishe children that they are disobedient and rebellious to the commandement of God which wil that the childe honour the father and mother which is not only to make them some signe of reuerence by gesture of the bodie or by woordes of the mouth but that they be indeede humble and obedient to their fathers and mothers doing them honour and reuerence without faining assisting them carefully and being wholy at their commandement in the Lorde as they are bounde and as the holie Scripture teacheth them in many places and as it hath bene treated of heretofore in diuers pointes But the foolish childe in steede of dooing this good and honour to his father and mother doeth displease them woorke their woe and hinder and endamage them as Solomon sheweth when hee saieth The foolishe childe c. And heerein hee giueth to vnderstande that the childe that is suche a one is to be holden vnwoorthie to liue vpon the earth and that Magistrates according as the lawe commaundeth ought to put too their hands and punish him yea with death And although men doe not their duetie therein yet God which is iust wil not leaue suche iniquitie vnpunished but wil worke his horrible vengeance and most terrible iudgement vpon suche a childe Wherefore insomuche as wee loue our children let vs chastise them betimes and that it be not long of vs that they shunne not that ruine Solomon also sheweth that fathers and mothers ought not to esteeme it a thing of smal value or litle importāce that their children are fooles but to account it a great misfortune and greefe Not so muche for the damage and dishonour they haue thereby as for the zeale of the glorie of God and edification and saluation of their children for they ought to preferre this aboue al temporal riches Of foolishe children hath bene spoken heeretofore Solomon addeth And a brawling wife c. Although brawling and contentious wiues and which lift vp their voice on high to iniurie and offende Pro 10. 1. 13. 1. 15. 1. 5. 20. 17. 21. 25. their husbandes and neighbours thinke not that they doe il because they haue this as a custome which they haue incurred either by lightnesse or pride not regarding to render due honour and obedience to their husbandes and humblenes and humanitie as they ought to their neighbours neuertheles their brawlinges are most hurtful and cause of great ruine and destruction Although one prooue it but too muche yet Solomon leaueth not to shewe it when hee compareth the brawlinges of a woman to the couer of a house which is so broken that when it raineth the water droppeth in on the planckes and walles and rotteth them so that the house is readie to fal and maketh great ruine and destruction So when women are giuen to contention and brawling they are cause of great euil as is daily prooued but besides this proofe one may
omit nothing of that which is our office but serue to the glorie of GOD and edification of his Churche and in as muche as wee can conuert soules to God and serue to the augmentation of the kingdome of Iesus Christ our Lorde 20 Giue eare vnto counsel and take correction that thou mayest bee wise in thy later dayes Wee are all by nature not onely ignoraunt and brutishe but also foolish and wicked and neither wil nor can of ourselues chaunge and amende ourselues nor better our estate Notwithstanding wee haue not suche opinion of ourselues nor take it not in good parte that others shoulde account vs so but striue and studie to make vs bee thought good and wise and couet that our neighbours shoulde esteeme vs so Whereby wee are verie muche abused but the abuse is not suche but it may easily be remedied as Solomon sheweth vs saying Giue eare vnto counsel and take correction that thou maist be wise in thy later dayes Hee teacheth vs what wee haue to doe to dispoile ourselues of ignoraunce and brutishnesse to flye from follie and wickednes to the ende that at leastwise wee become wise in the latter dayes And to doe the same hee proceedeth by degrees First hee giueth vs remedie against ignorance and brutishnes when hee admonisheth vs to giue eare to counsel For the counsel whereof hee speaketh is the woorde of God which as hath beene diuers times spoken of is our wisedome and vnderstanding of the which wee participate not but by the holie Scriptures Wherevppon ensueth that Solomon inuiteth vs to the reading and hearing of Sermons wherein the holie Scriptures are declared vs this is the first degree as wee ought to vnderstande by Moyses and the Prophetes when they inuite vs so often to heare the woorde of the Lorde yea afore al other thinges It is the right entrie to come to true wisedome Secondly hee giueth remedie for follie and wickednes when hee woulde haue vs to take correction which is to say That we hearken to the word of God so attentiuely and with suche affection that the threatenings therin pronounced against vs make vs to tremble that we haue feare and horrour at the iudgementes which they shewe vs to haue bene executed against the wicked and of that they shal susteine in the time to come And that the admonitions exhortations and warnings make vs ashamed of our life passed and to beare a special hate to wickednes whereto wee haue not onely bene enclined but also giuen and addicted and that we take pleasure to amende our life in walking in al honestie holines and iustice Beholde what it is to take correction as may bee gathered by many places of these Prouerbes But one may say that they which walke by these two degrees are wise as hath beene seene heeretofore in diuers pointes of this booke The answere heereto is that Solomon meaneth that one hereby aduaunceth himselfe further in wisedome and encreaseth therein successiuely and is in waye to giue certaine proofe thereof and to bring foorth fruites There is also an other difficultie which is that Solomon seemeth to be content if we be wise in our later dayes Wherunto we answer that indeed it is better we be wise late thē neuer as may be seene by the theefe but we are not promised that when we haue spēt al our Luk. 23. 40 life in pleasures of follie and naugh tinesse God wil afterwardes giue vs the grace to amende and folowe true wisedome And Solomon giueth vs hope of nothing which hath not his foundation on the promises of God And therefore when he saith In thy later dayes c. Let vs take it for al that time wherein wee are called to fayth and repentance wee may wel cal it The later dayes for first after being once called it is not meete wee returne to our first estate of follie and wickednesse Secondarily the dayes of man are short and hee liueth by his wil longer in follie and wickednesse then in wisedome and goodnesse Wherefore one may wel cal his later dayes the time which hee applieth in wisedome and wel doing Let vs note finally that it is not to bee maruelled at if in the world there be many fooles and fewe wise men seeing they wil not folowe the counsell of Solomon 21 There are many thoughtes in the heart of man but the counsel of the Lorde shal stand fast There is none of vs which desireth not to bee in good estate and haue prosperitie of long endurance but man of himselfe cannot attaine to it in this world also there is nothing vnder the Sun which is not subiect to chaunge as is daily prooued yea Kinges themselues which are puisant and mightie haue not their estate permanent Notwithstanding man thinketh not so but he deemeth himselfe not of so smal value as to take vpon him an estate of no endurance Dan. 2. 21. rather al they which are come to any degree of prosperitie say naturally in their hearts that they wil neuer stirre nor moue and al because they haue tasted no aduersitie but it happeneth often that they are frustrate of their opinion which is cause that they thinke and rethinke they take newe counsels and make many deliberations as Solomon expresseth saying There are many thoughts in the heart of man when he speaketh so it is not to say that hee alloweth so many thoughtes to be in the hart of man but rather blameth them and sheweth that they are vaine when hee setteth against them the counsel of God saying The counsel of the Lorde shall stande fast Hee argueth and reprooueth those which of themselues wil gouerne themselues place them in estate stable and permanent and to come to the end thereof they thinke consult determine often and in many sorts and this without asking at the mouth of the Lorde without crauing counsel at him and aresting themselues at his worde It seemeth to them that they are but too wise to knowe howe to set in order and sure estate their businesse Such rashe headed and arrogant fooles ought wel to be reprehended whereon they esteeme themselues so much despise so boldly the eternal wisdome without the which we cannot but goe astray stumble and fall There are also in the scripture many complainres and threateninges against such arrogant fellowes Contrariwise hee promiseth a sure estate Iob. 12. 13. Ioh. 5. 12. Psa 33. 10. Isa 8. 9. Iere. 11. 7. Leuit. 26. 3. Deut. 28. 1. Psa 33. 11. to them which renounsing themselues and al their owne counsel take the counsel which God hath ordeined them by his worde which teacheth them to yeelde a voluntary obedience to the Lord and to cleaue to his gooduesse and mercy not any thing doubting of his fatherly loue towardes them Hee maketh not this promise of himselfe but following the holy Scripture hee hath also regarde to that which is saide The counsel of the Lorde shal stande for euer And so wee take not heere
the counsel of the Lorde for his eternal wisedome by the which afore the foundation of the world he hath ordeined al things This counsel is secrete and to vs incomprehensible Neuerthelesse wee shoulde not sticke to confesse that such counsel is and shal be firme as Esay confesseth it Also of the firmenesse of this counsell dependeth the firmenesse of that Esa 40. 12. Rom. 11. 33. Esay 25. 1. Rom. 16. 25. Ephe. 1. 9. which is giuen vs dayly by the worde for when the worde is pronounced to vs it is because God hath so ordeined it before the beginning of the worlde By the reuelation of this secret the elect of God are deliuered from vanitie and made firme and stable 22 That which is desirable in a man is his vpright dealing insomuch that the poore man is more profitable then the lyar Although wee be wicked of nature and many perseuer obstinately in their malice and naughtinesse taking delight to profite themselues by the hurt of others in deceauing polling and robbing and despise to order themselues by vpright dealing notwithstanding if they haue any thing to barter or vse traffique with their neighbours that which they most desire in them is vpright dealing and that they wil not seeme to deceaue them for although they be worth nothing yet they haue a certaine feare to deale with cousoners lyars hypocrites and dissemblers bee they neuer so rich and diligent in doing their businesse yea they loue better to haue to doe with a poore man naked of all goods with whome they thinke to profite more then with the lyar dissembler and deceiuer bee hee neuer so rich Solomon expresseth wel this same saying That which is desirable in a man is his vpright dealing If this sentence be practized and verified any whit by the wicked that is not say that it shoulde not bee practised in al thinges and principally in thinges of weight and excellency As if there bee a question to chose or make a King Lorde Magistrate or gouernour in a countrie it is meete to desire vpright dealing as Iethro sheweth also we may gather it out of many places of the Psalmist It behooueth vs not to be scrupulous about the poorenesse of the person as GOD sheweth wel to Samuel when hee appointeth him to annoint Dauid King ouer Israel we ought also to vnderstande it by that which Exo. 18. 21. Psal 2. 10 72. 1. 12 82. 1. 101. 1. 1. Sam. 16. 1 12 Eccl. 4. 13 9. 13 is saide els where It is not fit therefore to haue regarde to nobilitie or riches nor auncientnesse of race and family but to desire vpright dealing Likewise if there bee question to choose Ministers of the worde of God it is right necessary to desire vpright dealing because they haue the gouernment of soules which haue bin bought so dearely and preciously Also one can giue no iudgment of a mans vpright dealing but by his former conuersation whereof one hath certaine proofe This first part of this sentence may be expounded diuersly because of one worde which hath diuers significations in the Hebrue tongue to wit mercy shame religion reproche and defame but leauing the diuersitie of expositions aparte let vs learne heerein that as wee woulde our neighbours shoulde vse vpright dealing towards vs and not disguise themselues any way So wee shoulde doe the like towardes all men 23 The feare of the Lorde bringeth a man to life And hee that it is filled with the same lodgeth where no plague shall visit him God greatly recommendeth vnto vs his feare as is seene in the Lawe the Psalmes and Prophetes of whom we are often admonished Deut. 4. 10. Psal 22. 24. to this feare Nowe although the feare that hee demaundeth serue to his glory notwithstanding hee demandeth it not for any profite that hee shal reape thereby for hee hath no neede of vs neither can we profite him any way But hee demandeth it to the ende we be aduanced in goods and honour not onely fraile and transitory but chiefly heauenly and eternal Solomon signifieth it by this worde Life when hee saith The feare of the Lord bringeth a man to life True it is that Superiours ought to keepe from al wrong and violence those which feare God to the ende they may liue in peace tranquilitie seruing God And Moses in many places promiseth longlife vppon earth to them which keepe the commandements of God Wherevpon the Apostle Saint Paule building saith That the feare of God is profitable in al thinges hauing promise of life present and also of life to come Neuerthelesse seeing that the life present is common to men with beasts that the wicked oftentimes liue in this worlde more happily according to the outwarde apparance then the good and faithful which haue the feare of the Lorde before their face for this cause when wee haue promise of life wee vnderstande that the life present is not but as it were a shewe of the life to come and that wee ought not to stay therein to make our dwelling heere belowe as in our heritage but wee must aspire on hie to heauen where their life is that feare god folowing the faith of the good fathers And that with firme assurāce wee say with Saint Paule We are not we cried but although c. Aso wee knowe that if our earthly house of this Iodging be destroied Heb. 11. 13. 2. Cor. 4. 16. we haue an euerlasting house in heauē which is not made with handes Saint Paule inuiteth vs to aspire to this life Sith therfore it is aboue which wee ought to aspire to knowe wee and bee wee Col. 3. 1. assured that when life is promised them which feare the Lord it is meant chiefly eternall life Contrariwise when we see the threateninges which are spoken against them which are without the feare of God knowe wee that they shal not liue but death shall swalowe them eternally with that that from now many begin their Psa 55. 20. 24. hel partly because their owne consciences reprooue them they cannot rest therefore partly because they are afraide of the iudgements of God Whereby they dispaire not seeing any way howe they shal escape them and partly because they haue often great miseries and afflictions wherewith they are tormented greatly not knowing that hee is God which afflicteth them iustly Caine was Gen. 4. the captaine of suche people also hee began his hel in this worlde as may bee seene by that which is written of him Pharao may well come next after as is seene in Exodus by the plagues which GOD sent him and by the acknowledgement which hee made of his wickednesse in the which notwithstanding hee remained indurate and hardened Let vs put Saule in the thirde place who pursued Dauid vniustly against his conscience as is also seene by his owne confessions 1. Sam. 24. 18. 28. 7. 31. 4. Also God hath sent him great miseries and
afflictions frō the which seeing hee coulde not escape hee had recourse to the Diuel and dispaired and slue himselfe wee see therefore what a miserable thing it is to reiect the feare of the Lorde for to giue ones selfe to wickednesse and contrariwise that there is great felicitie for them which through the feare of the Lorde doe hate and detest iniquitie and couet to render true obedience to God according as he demandeth by his worde and to be also at their neighbors commandemēt asswel for the edification helth of their soules as for the commoditie of this life Solomon expresseth also in other words this felicitie saying And hee that hath the same lodgeth c. In the which hee sheweth vs that to bee happy by the feare of the Lord is not enough to feare him in any one part of our conuersation and in the rest to bee giuen to followe our owne fantasies as those which feared the Lorde seruing likewise their gods and as the Papists doe which are followers of this foresaide kinde of men for they make a shewe of fearing of God in that they folowe 2. Rom. 17. his worde some what and principally in this that they haue obserued baptisme and that they vse some loyaltie one towardes another for the rest they are abhominable in their Ceremonies and seruices which they call diuine beeing indeede diuellishe and they are also abhominable in their wicked traffiques fraudes and cousonages in their othes and blasphemies Therefore they obteine felicitie by the feare of God it is not enough to vse some faire apparāce of holynesse in contemning al the abuse and abhomination of superstitions and Idolatries of Painims Papists and other infidelles frequenting sermons of the woorde and communicating the Sacramentes and in the rest to bee Athiestes in our heartes and our mouthes replenished with euil talkings our affections burning with auarice wee embrased with hate and rancour and wholy giuen to fraudes cosonages and other abhominations But it is meete that as a man which desireth to bee whole and sounde of body followeth willingly the counsel of a good Phisition and to fil and satisfie himselfe eateth not but good meates conuenient proper to ingender blood and reiecteth al others which are not proper to mingle with the good Euen so wee shoulde entirely followe the counsel of God who is our soueraigne Phisition and fil and satisfie ourselues with his feare folowing orderly that which hee teacheth vs by his woorde and reiecting al other feare which our soueraigne Phisition reprooued Solomon vseth the same similitude here as may bee seene by the woorde filling which signifieth in his language satisfiyng or appeasing of hunger and promiseth to him that shal satisfie himselfe with the feare of the Lord great assurance when he saith That hee shall lodge where no plague shall visit him Hee vseth a similitude taken by a traueller or stranger who arriueth in a Isay 8. 12. 29. 3. 41 8. 43. 1. 44. 2. 1. Pet. 3. 14. lodging or Inne which is out of the danger of theeues hath good gates and walles very strong and those of the house are honest folkes and are careful to shut their doores and vse a traueller or passenger gently and see that hee be not offended nor suffer no wrong in their house Euen as such a traueller is in great suretie according to humane sense so hee that feareth the Lorde findeth good lodging sure entertainement and there is no man that can doe him any harme This is it which God hath promised to his people by Moses and afterwarde by Dauid and his holy Prophetes But one may say there is none in the worlde that suffer more outrages Leu. 25. 16. 2. Deut. 8. 6. Psal 22. 24. 25. 34. 8. Esay 33. 14. Exo. 25. 5. iniuries violences nor that are persecuted more cruelly then they that feare GOD. Abel hath prooued it Dauid the Prophetes Iesus Christe and his Apostles whome hee hath foretold their afflictions To this I answere That to bee visited with euill in this place is to bee vanquished therewith so that one is not able to recouer himselfe as it is taken in diuers places of the Scriptures 24 The slouthfull man hath shut his handes into his bosome and will not take paine to put it to his mouth Solomon hath often tolde vs alreadie the nature gestes and qualities of the slouthful the misery and pouertie which of force they must indure by their slouth negligence notwithstāding because the number of them encreaseth dayly and continueth and that wee are al of so wicked a nature that wee wil bee content too liue at our owne pleasure without doing any thing but to sporte and play and to enioy the delights and pleasures of this worlde and wil not thinke on the hyre of slouth nor heare speake of euil which shal followe after which wee must of force suffer will we or nil we if wee bee slouthful for this cause hee contenteth not himselfe with so many aduertisements which he hath alreadie giuen vs but to the end we may take more heede or at least wise be more inexcusable and iudged worthie of miserie hee repeateth heere againe vnder contrary wordes the negligence and little care of the slouthful by the gesture of a man who because of the great colde he endureth cannot put his hande to worke but is constrained to shut it into his bosome to keepe it warme when he saith The slouthfull man hath shut his hande into his bosome and will not take paine to put it to his mouth And by good reason speaketh hee soo for the slouthfull wil not warme himselfe with his businesse but is still as it were very chilly cold Whervpon ensueth that of force the great indigence which taketh and assaileth him must make him suffer hunger as Solomon expresseth saying And hee will not take paine to put it to his mouth In so saying hee sheweth the long abiding of the hande in the bosome and the continuall and obstinate negligence of the slouthful which if he woulde forsake hee might so one remooue his hande from his bosome and set it a worke whereby hee might haue wherewith to returne to his mouth and susteine himselfe But seeing hee maketh no account thereof he must of force perish with want and be poore and miserable And if one put a contrary to this that there is a great number of sluggardes which put well their handes to their mouth eate and drinke make good cheere and their goods neuer faile them as is seene in the Clergie monkery of the Papists Answere First Solomō sheweth what the slouthful are worthie of and what it is they deserue as also the Apostle Saint Paule sheweth when hee forbiddeth giuing meate to the slouthful Secondly 2. The. 3. 10. seeing they are not worthie to liue and that they vsurpe that which they haue as theeues and robbers that lyue by rapine yea
by what title soeuer they possesse their goods Thirdly if the slouthful for a time liue at their ease they come atlast vnto great pouertie as is dayly seene in many who inherite richly their fathers patrimonies and afterwardes liuing in delightes without doing any thing haue not had wherewithal too put their hande to their mouth but by begging filching robbing or deceiuing Fourthly if God spare the slouthful for a time hee knoweth howe to visite them afterwardes and if it bee not in this worlde it will bee in death euerlasting as may bee seene by the wicked riche man Luke 16. 25 Smite the scornefull person and the ignorant will take better heede for if one reprooue the wise man hee hath vnderstanding to knowledge One saith commonly that it is best to beate the dogge before the Lion whereby is signified that to warne and feare the hautie proud arrogant stiffnecked and obstinate it is best to chastice the feeble although they haue sinned in little or nothing And as one saith who without al right or reason so one doeth wickedly in doing so and the sentence is practised which saith Censours torment and afflict the Doues and spare the rauens and pardon them For one shal see as the common vse is that Kings Princes and magistrates and iudges wil sooner and more sharpely punishe the simple person which hath not much offended They are not so taught by God who resisteth stoutly the proude and giueth grace to the humble as he hath wel shewed at the Deluge at the subuersion of Sodom the destruction of Pharao and other desolations whereas hee hath smitten the scorneful and spared the lowly to the end that the ignorant and simple which are not yet wel aduised may feare and learne to walke wisely Therefore sith the superiours of the earth are in the seate of God they ought to bee his followers in punishing them that haue no feare of God nor reuerence of his woorde and that by their dissolute life and insolencie worke great scandalles and offende their neighbours with wronges and outrages and violences to the end that the rest may be afraide to giue themselues to such wickednesse Solomon warneth them hereof saying Smite the scornefull person and the ignorant will the better take heed for if one reprooue the wise man hee hath vnderstanding c. Hee saith not admonishe freendly the mocker and reprehende him in secrete for he knewe wel that one shoulde profite nothing that way as hee hath aboue saide But hee will that one smite him and punishe him according to his demerites to the ende hee may bee an example and that others may come to repentance and amendment of life and that they be not so hardy to giue themselues to wickednesse but haue it in abhomination and flee from it intierely See heere the heede which Solomon speaketh of when hee saith That the ignorant wil take better heede Hee wil not that by his heede he hurte his neighbours but that he flee from mockerie For the rest when hee putteth the wiseman a contrary to the scorneful saying If one reprooue the wise hee wil haue vnderstanding to knowledge And that hee saith not Smyte him but reprooue him hee sheweth principally two thinges First that one calleth not him wise which hath no faute for such a one is not any way to bee founde or if hee bee founde yet hee is not to bee reprooued but praised and extolled but hee which by infirmitie beeing falne relieueth himselfe by repentance and taketh in good parte to bee argued blamed and reprooued for hee knoweth that such admonitions and corrections serue him for a schoole to bee come yet more wise and better aduised As Solomon expresseth it saying Hee hath vnderstanding to knowledge For hee vnderstandeth not at the beginning but by augmentation wherof hath beene spoken heeretofore Secondly That they which are tractable and of good capacitie ought not to bee handled rigorously as the vncorrigible scorneful and contemptuous although one may wel vse sharpe woordes and seuere speeches as is to bee vnderstoode by this woorde reprehending for if a man haue wit of himselfe hee ought therefore to bee better aduysed and to guide himselfe wel that hee fal not and it ought to bee a greate shame to him to commit a fault worthy reprehension bee it neuer so little 26 Hee that hurteth his father or shutteth out his mother is a shameful and an vnworthy sonne There are some children which thinke it is laweful for them to spende their fathers goods at their owne pleasure and so they make greate wast of the same and put their fathers in pouertie and want and despyse their mothers because they are women who doe nothing but trouble the house a lest and offende them and seeke to chace them out principally when their fathers bee dead And in thus doing they thinke themselues couragious champions honest men good companions and men of accompt and light on table fellowes and playepheers who knowe howe to flatter them and make them beleeue that they are worthy to haue goods because they knowe howe to spende them pleasantly and in good felowship But because the woorde of God ought to bee preferred before al humane wisedome and so by consequence before al foolish phantasies and that such children consumers of substance and contemners of their parents not only despise humane wisedom which teacheth children to be sober modest temperate and humble to their parents but also are disobedient and rebellious against God who commandeth that one honor father and mother for this cause Solomon calleth them shameful and vnworthy saying The sonne is shameful and vnworthy c. Solomon speaketh not heere obscurely for he speaketh according to our maner which is to cal a person shameful and vnworthy which leadeth so wicked filthy abhominable life and in such inhumanitie ingratitude and crueltie that not only he ought to be ashamed thereof but also deserueth to bee opprobrious despised Which thing those children wel deserue which hurte or vndoe their fathers and chace or shut out their mothers The law ought so to handle them that they bee an example to others But because it pleaseth vs not that our children should come to such reproch and shame as to be punished openly for offendors that we ourselues shoulde be abashed griened vexed thereat it is meete aforehande that fathers and mothers be careful to order their life according to the worde of God and according to the same word to watch ouer their children bringing them vp in the feare knowledge of the Lord. And that mothers take heed of being too much doted ouer their children but that they shew themselues graue and make them feare them For it hapneth oftentimes that children which are cockered and brought vp tenderly worke most woe to their mothers And principally whē they haue most neede of succour which is after the discease of their husbands when they are widdowes or sick or aged It is then say
I that children ill brought vp despyse them offend them do them wrong seeke in this sort to shut them out far from them where by right they should enterteine them carefully in al humanitie gentlenesse with feare humilitie and reuerence Such children are shameful and vnworthy principally before God which knoweth wel howe to destroy them and put them backe from him with the Diuel vnder whome they serue 27 My sonne heare no more the doctrine that leadeth thee vnto errours from the words of vnderstandinge Seeing that Solomon admonisheth his sonne that is to saie him that is minded to obay his commandements and beleeue his doctrine and hath already a good beginning or yeeldeth himselfe attentiue to learne good doctrine seeing I say that it is to such a sonne that hee speaketh and admonisheth him to heare no more any false instruction let vs vnderstande that he speaketh not of the instructions of the Priestes and Doctors of the Gentils which led them to abhominable obseruations who fought directly against the lawe in so much that the most rude amongst the children of wisedome amongst the people of Israel might knowe them and easilie keepe themselues from them if they woulde not worke against their owne consciences and despyse God willingly It was easie for them to take heede thereof for in the lawe they were often warned both by expresse wordes and by sharpe threatnings But hee talketh of the instructions of them who vnder shadowe of beeing Iewes and magnifying with their mouth the lawe of God shewing themselues very zelous of the glory of God and profite of their neighbours deceyued the people bringing in sectes and practising superstitions which had some spyce of holinesse and religion And so they peruerted the state of the Churche which was wel ordeyned and disposed as Core and his companions As also those against Rom. 16. 1 Ier. 4. 14. Ezech. 13. 1. whome the true Prophetes cryed and amongst the rest Ieremie and Ezechiel Of such Prophetes the number hath beene great as may bee seene in the 1. Kings chap. 18. vers 19. And not onely then but also in the tyme of our Lord Iesus Christ and his Apostles the Scribes and Pharisees and others were of that number as our Sauiour sheweth Math. 16. 6 23. 13. Phil. 3. 18. Ioh. 2. 18. 4. 1. it when hee willeth men to take heede of their leauen and when hee pronounceth them euil lucke Saint Paule also sheweth it and Saint Iohn Such fellowes are very dangerous because of their doctrine which beare a fayre shewe are in the meane whyle turned from the obedience of the lawe which is the true knowledge Deut. 13. 1. Esa 9. 15. Iere. 23. 18. 15. Rom. 16. 17. 2. Tim. 2. 14. Ose 4. 5. Mat. 24. 4. 11. 23. Act. 20. 29 30. 1. Tim. 1. 4. 2. Tim. 3. 1 2. Pet. 2. 1 Psa 25. 4. 119. 33. â—â—3 8. 10. as there are many aduertisementes thereof Saint Paule also sheweth the danger wel Solomon therefore admonisheth his sonnes to wit eche faythful ChristeÌ„ man not to giue eare to consent to the instruction of such false Prophetes which make the true preaching of the woorde to bee despysed which is the true knowledge without the which wee are blinde and â—â— force must goe astray stumble fall and perishe This present admonition is nowe as necessarie for vs as it was at the tyme of Solomon As wee ought to vnderstande by that which our Lorde Iesus Christe hath foretolde vs and Saint Paule and Saint Peter Let vs note therefore that wee are admonished diligently to reade the scriptures and frequent sermons of the woorde of trueth For it is there that wee heare the woordes of knowledge Not to goe astray therefore wee haue to pray with Dauid Lorde make me to knowe thy wayes direct mee in thy trueth and instruct mee 28 The false witnesse scorneth iudgement And the mouth of the wicked deuoureth iniquitie Many weigh it not much to beare false witnesse against their neighbours although their owne consciences reprooue them and this may bee because they thinke or else seeke to make themselues beleeue that they do no hurt but to them against whome they witnesse falsly who are men as they are and that they abuse none by theyr false witnessing but earthly iudges but heere Solomon doeth shewe them that this is not so light a matter as they make it and that they open their mouthes euen vp into heauen and speake against God for they scorne against iudgement the which although men exercise it notwithstanding it is not their iudgement but of God of whome iudges are but ministers and as it were instrumentes And hee alone is iudge of al the worlde and so the wrongful witnesse not onelie stryueth to set Gen. 18. 25. Rom. 3. 7. 8. 9. Psal 7. 9. 9. 8. 9. 75. 6. 7. 8. disorder trouble and confusion in worldly affayres in doing their neighbours dammage and abusing the iudges to make them erre from the right but also hee despyseth God and asmuch as in him lyeth depriueth him of his trueth and righteousnesse and consequently of his diuinitie for hee cannot bee God but hee must bee veritable and iust which is a mockery so detestable that God wil not leaue it vnpunished as Solomon hath saide before in this chapter ver 5. and 9. But the false witnesses are so affectionate to yl speaking and finde so much sweetenesse therein that they thinke not of that which wil folowe but onelie to speake euil with greate desire and pronenesse As gluttons and drunkardes doe which deuoure meate and swallowe vp drinke with the greate desire that they haue to fil their bellyes and cease not to put in their mouths for al their pastime is to eate and drinke Euen so false witnesses apply al their studie to speake wickedly Solomon signifieth the same saying And the mouth of the wicked deuoureth iniquitie Wherein also hee signifieth the ruyne of the wicked which giue their mouthes to euil speaking for as the gluttons and drunkardes kil and choke themselues with too much excesse euen so the wicked shal be condemned for the words of their mouths And wheras the holy scripture applyeth it self often to our maner of speaking it must not be thought strange of that which we haue said for when we see any one desirous to tel a tale we say he byteth vpon it as vppon an apple and so wee say of gluttons and drunkardes that they kil themselues because they neuer cease as it were to drinke and eate abundantly Neuerthelesse because the woorde deuoure doeth signifie also to hyde some expounde it that the wicked dissemble iniquitie because in bearing false witnesse they would bee thought to speake trueth 29 Iudgementes are prepared for the scorneful and stripes for fooles backes There are diuers scornefull persons in the worlde and in diuers sortes as experience sheweth it and Solomon hath witnessed it heretofore speaking of the scorneful
al diligence seeke to ouercome al difficulties to the ende they neither put themselues nor their familie in danger to begge their bread and for the most parte not to finde one which wil giue any thing As the slouthful deserue wel and also Solomon threateneth them therewith saying The slouthful body wil not labour c. As for the manace of pouertie it hath beene amplie treated of But wee must note first of al that there are many which thinke themselues not slouthful neuerthelesse if they meete with any little winter that is to say any let which seemeth to them harde to ouercome they are so deintie that they thinke one shoulde excuse them of the woorke Such persons after Solomon ought to bee esteemed slouthful for they labour not in the winter Heere vnder Winter hee comprehendeth al the seasons that seeme difficile to them that woulde liue at their ease and would eate their bread and doe nothing but that which seemeth to them good according to the sense of their fleshe As also vnder the name of labouring wee ought to vnderstande al dooings wherein men ought to apply themselues Secondly it is to bee noted when hee saieth that the slouthful shal begge or craue in Haruest that idle persons will thinke thereby that one ought to giue them their demande when hee hath gathered goods ynough and that hee ought not to spare from them seeing they are in pouertie and knowe wel how to spend it There is a great number of such sluggardes in the Papacie were it but amongst the Monkes and Priestes And in euery country whatsoeuer there are many idle persons which followe plaies and pastymes after the which they make great cheere and search out the tables of them whome they thinke are riche or haue made a good haruest and are liberal Thirdly let vs note that when hee saieth That the slouthful shal haue nothing Hee speaketh principally of that which the slouthful deserue and also of that which cannot fayle them For although ydle bellies bee for a tyme filled notwithstanding it is not wholy to their contentement for they haue neuer so much as they would haue yet at last they come to a miserable indigence and are naked of al goods As they finde which are in hel The riche also are warned not to communicate their goods to such slouthful persons 5 Counsell in the heart of man is like deepe water and a man of vnderstanding will drawe it out There is none but God alone which can know and bring to light that which lyeth hid in the heart of man as hath bin shewed heretofore by the scripture in diuers places And although we think very profoundly without any outward motiō yet our thoughts stick not to be present with him as wel as if we should expres thē by words or works the 136. Psalme sheweth this wel and foorthwith declareth what it is insomuch as GOD hath formed vs as wee are But al though it appertaine to him alone to haue such knowledge and that none other can haue it neuerthelesse wee are so curious that we wil know that which we cannot know as appeareth by that which hath been already saide for seeing it apperteineth to God the creature can do nothing in it and ought not once to presume to attaine thereto Solomon also sheweth it wel when he compareth the cogitations deliberations enterprises and willes of the heart of man to deepe waters saying Counsell in the heart of man c. This is not to say that the heart of man is nor more hidden and harde to sounde then the bottome of the deepest waters in the worlde But Solomon maketh such a comparison to shewe that if a man finde it harde yea vnpossible to pearce the depth of the great Sea then he ought not to presume to knowe that which man cōsulteth decreeth in his hart for it is yet more hiddē thē the depth of Sea also it disguiseth it selfe in diuers fashions as euery one of vs may knowe if wee consider it more neerely according as he is sensual and giuen to his natural corruption Likewise there is none of vs which knoweth intirely the counsels of his hearte for then wee should haue no sinnes which shoulde bee hidden from vs for the which Dauid Psal 19. 13. prayeth saying Who is hee that knoweth his offences Deliuer me therefore from my hidden faultes Neuerthelesse this argueth not but one may somewhat knowe what a man is in hearte for if wee haue the patience to consider according to the woorde of the Lorde the which onely is our wisedome and vnderstanding the wordes behauiour and doinges of them which seeke to hide and disguise themselues at last their heartes wil not bee discouered too vs and wee shall knowe their counsels deliberations and enterprises For God by his woorde will giue vs such wisedome that it wil bee as easie to vs to discouer and see that which is in their heartes as it is to draw water out of a wel or riuer which is at euery ones commaundement Solomon sheweth vs this saying And a man of vnderstanding will drawe it out It is not without cause that hee sayth A man of vnderstanding Math. 7. 15. Act. 20. 28. Rom. 16. 17. for it is very needefull that one haue a neere regarde too drawe out such counsell Our Lorde and Sauiour sheweth it vs and the Apostle Saint Paule True it is that the Lorde to giue vs the more occasion to watch permitteth for a time that wee bee somewhat deceiued by hypocrites to the ende also that afterwardes hauing our eies opened we may knowe that it is hee alone who giueth vs the vnderstanding howe to drawe out that which lay too deepe for vs before 6 The mightie man is named a well doer but who shal finde a faithfull man It is the manner of worldly men which seeke to get some of the substance of the riche to flatter them and curry fauour with them calling them wel doers It is al one to them if they lye making them beleeue that if in times past they haue receiued nothing of their benefites yet by such flatteries in time to come they wil induce them to be beneficial to them Solomon expresseth this in briefe saying The mightie man is named a well doer Nowe as hee is called a man beneficial or wel doer hee ought also to bee so for the Scripture giueth not such a name in vaine neither heere nor els where and this is not to aduance flatterers and encrochers but Luke 22. 25 Rom. 13. 3. to mainteine the good and iust But it is a thing very rare to finde a Prince or great Lorde which answereth to the titles that are attributed vnto him as experience doeth wel shewe whereto Solomon hath regarde saying But who shall finde a faithfull man Although it bee vniuersally true and without exception that God alone is faithful and that al men are vntrue notwithstanding in this place as 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
because that of our corrupt nature wee are enclined to couet glorie and praise and thinke that we should be the rather praised if wee speake yl of our neighbours And if we be not often aduertized of our duetie we forget ourselues and applye our tongues headlong vnto euil speaking And because wee are neuer so wel reformed but stil our nature is inclined to bee soone agayne corrupted and peruerted and because euil woordes corrupt good manners Solomon wil in no case that we conspire with the backbiters nor that wee be familiarly conuersant with them nor that he consent to them any way He forbiddeth vs this when he saieth Wherefore meddle not with him c. It is verie necessarie that wee vnderstande this same according as it hath bene expounded For as long as wee be in this world it must needes be that darnel must growe amongst the Wheate but when God hath giuen vs the grace to be Wheate let vs take heede that wee turne not into darnel Let vs walke therefore in feare and trembling and take no pleasure at al to be amongst backbiters which offende with their lippes that is which speake against their consciences and against that which they knowe to be good and right and forsake the word of trueth giuing themselues to lying Then if it wil doe vs hurt to be amongest suche people muche more ought wee to feare to agree with them either in speaking or hearing euil And wee ought to knowe that when our hearing and speeche are corrupted the rest is woorth nothing neither within nor without 20 The lampe of him that curseth his father or mother shal be put out in the depth of darkenesse After that God had commanded vs to honour father and mother hee adioyneth a promise of long life theretoo which is singular and special to this commaundement And therefore Saint Paule sayeth That this is the first commaundement of promise and Eph. 6. 2 by this promise hee giueth hope of felicitie and prosperitie to children which wil be obedient to their fathers honour them Contrariwise hee wil that those children which in steede of honouring father and mother doe vexe them by disobedience and curses shal be put to death as hath bene alledged heeretofore Then seeing hee deemeth not suche children woorthie of the life present it foloweth that they shal be depriued of the heauenly light and sent into vttermost darkenesse Solomon signifieth this saying The lampe of him c. This maketh not that wicked and rebellious children shal haue any lampe of true ioye and prosperitie but onely that which they thinke they haue which as is saide shal be put out in the depth of darkenesse For they shal bee in so great payne and anguish so sharp torments so troublesome that of the prosperitie which they thought to haue there shal remaine no whit neither shal there bee remembrance of it any more The paines that they shal suffer shal surmount al that which hath gone before as contrariwise the ioye that the obedient children shal haue of the heauenly prosperitie shal be so great that if in this life they haue suffered payne griefe and teares they shal be al defaced and blotted out of remembrance Wee vnderstande therefore by the Lampe which is cleare and bright ioye and prosperitie And by the darkenesse sorow sadnesse yll lucke and miserie according as the Scripture speaketh oftentimes of light and darkenesse shadowe and obscuritie And chiefly in Iob in the Psalmes and Prophetes But because light signifieth also knowledge and darkenesse ignoraunce some say that Solomon meaneth heere that rebellious and disobedient children shal be punished with great ignorance whereof ensueth great decaie For it must needes be that those which can not guide themselues by the wordes of the Lorde must perishe And so in what sense soeuer wee take the lampe and darkenesse let vs know that Solomon pronounceth for wicked children euerlasting perdition 1. Kin. 11. 15. 4. 2. Chr. 21. 7. Moreouer because in the Scriptures a Lampe is taken for posteritie One might say that Solomon threatneth vnruly children that their ofspring shal bee of none indurance and the memorie thereof soone abolished or that they shal haue no yssue as is seene to come to passe in many obstinate children who because they haue not had their parentes in honour as they ought God hath depriued them of issue and permitted not that they should enioy that honourable title of father Whereof also ensueth that hee disaloweth them for his children and so consequently they are the children of the Deuil And therefore in which of the three senses soeuer wee take this sentence let vs note that Solomon foretelleth destruction to wicked children 21 The heritage that is gotten in haste shal not be blessed in the ende It is a harde thing for a sensual man to endure pouertie and therefore eche one flyeth it as muche as hee can and foloweth the meanes which hee thinketh wil make him riche And heereby some haste to get a great heape of golde and siluer other marchandise and others houses and landes They thinke that when they haue beene quicke at the beginning and made haste too make themselues riche then they shal neuer haue pouertie but their goods will encrease and multiplie and they shall growe euerie day richer and richer Nowe because they which striue to enriche themselues in haste proceede therein with an euil conscience as they themselues wel knowe for they would not that one shoulde proceed with them as they doe with others and so Saint Paule sheweth vs their euil conscience for this cause they are at last frustrate of their attempts and their goods decaie at the twinkling 1. Tim. 6. 9. 10. of an eye and vanishe away so that they fal into great pouertie as many feele the proofe thereof And Solomon speaketh it saying The heritage that is gotten in hast c. Wherevppon ensueth that man enricheth not himselfe in hasting after the goods of this worlde seeing that the heritage so gotten is not blessed for the blessing of the Lorde maketh riche Which thing Abraham and other holie fathers which were not couetous haue Pro. 10. 20. prooued as the scripture witnesseth saying that God hath blessed them and multiplied them greatly On the other side Achab and Iezabel were couetous of Naboths Vineyarde and had it by 1. King 21. Rom. 22. Rom. 9. and by but it was not blessed with them Also the thirtie pence which Iudas receiued were not blessed with him Let vs vnderstande therefore that in this sentence we are taught to doe our businesse carefully and attende with patience the goods and profite which it shal please God to giue vs folowing many admonitions of the scriptures alledged heretofore 22 Say not thou I wil recompence euil but put thy trust in the Lord and he shal deliuer thee We desire al to be out of danger of the violence and outrage of our enemies and to attaine thereto it
seemeth vs that there is nothing better then to fortisie ourselues not to susteine and endure patiently the euil which they wil doe to vs for that wee thinke is for them to doe which haue no blood in their nayles but we seeke to fortifie ourselues to the ende to recompence the euil which one doeth to vs or more for in this case wee seeke as much as is possible for vs to owe nothing vnto them which haue giuen or done vs any thing against our wil. But it is so muche absent that wee shoulde render ill for il that we ought to take great heed that it enter not in to our thought to doe any mischiefe or to render the like to them which doe vs harme Solomon sheweth it vs wel for he saith not recompence not euil for euil But say thou not c. When hee forbiddeth one to threaten his neighbour with wordrs which proceede from the hearte It followeth wel that hee reprooueth the inwarde spring without the which the mouth coulde not vse any threatenings Also in the Scripture speache is taken for thought and chiefly when it is saide That the wicked say thinges abhominable the which Psa 14. 1. notwithstanding they woulde not speake foorth for although they bee wicked yet they woulde bee counted honest men which they should neuer bee if they were lauishe of their wordes It is not meete therefore that wee bee reuengeful in our thoughts nor that we shew ourselues so by words or threatnings much lesse indeede and execution But it behoueth vs to be wary peaceable patient as Solomon teacheth vs saying Put thy trust in the Lorde Hee wil not that wee take paine to recompence the euil which is doone to vs but that wee haue regarde to the Lord hoping vpon his succour and aide assuring ourselues that hee wil not abandon vs to the wicked wil of our enimies but deliuer vs therefro Solomon promiseth it saying And hee shall deliuer c. Hee promiseth nothing heere but the holy fathers haue prooued it And therefore if wee will be partakers thereof let vs foll owe their faith and patience and for to doe it wel let vs obey that which our Lord and Sauiour Iesus Christe teacheth his Apostles And when hee saith Put thy trust in the Lorde let vs not thinke in any wise that the Lord is absent Mat. 5. 39. 44. Rom. 12. 14. 17. Col. 3. 12. 1. Pet. 3. 9. Psa 10. 1. 13. 2. 44. 24. from vs or that he is farre off although according to our sense hee bee so because wee cannot alwayes perceiue his aide in our anguishes and tribulations whereof the Saintes also make complaint It is onely according to mans sense that hee is absent from vs for in veritie hee seeth all that is done about vs. Hee is alwaies present to assist vs and aideth vs to the end we fall not in the danger which is prepared for vs as the Saints haue wel knowne And there fore after their complaints they comfort themselues with the assistaunce and succour of the Lorde Note wee also that although God reserue the reuenge to himselfe neuerthelesse it is not meete that wee shoulde request him to take reuengement ouer our enimies hauing regarde to vs but it behoueth vs to put our whole trust in the Lord referring ourselues wholy to that which seemeth Ps 10. 14. 13. 6. him good to doe without desiring hurt to them which do vs hurt for such is the will of God although his office bee to defende the innocent and punishe and destroy the outragious and oppressours as hee doeth still at times conuenient finally when it is saide that God wil saue them which put their trust in him with patience let vs note that although God suffer the innocēt to endure oftentimes euen vnto death by the violence of their enimies neuerthelesse hee ceasseth not to bee true in his promises and to fulfil them For the innocent which haue true patience in their afflictions and temptations although they dye in the same yet they are saued and deliuered in that they ouercome them and are victorious by faith and patience and thereby obteine eternal saluation to the which the children of God ought principally to aspire when they haue any promise to bee saued and deliuered from the handes of their enimies for it is then that they are wholy deliuered 23 Diuers weights are an abhomination with the Lord and false ballances are not good Solomon hath alreadie aduertised vs in diuers places that wee should bee iust and equitable in that which we haue to change Prou. 11. 1. 6. 11. 20. 10. together as wel in buying as selling and nowe hee admonisheth vs againe of the same not sticking to pronounce one sentence oftentimes to the ende wee flatter not ourselues in falshoodes and deceites seeme they neuer so little to vs but that wee knowe that if we be not vpright faithful and loyal to our neighbours as wee woulde they shoulde bee vnto vs wee shoulde bee the more inexcusable and worthy of greeuous punishment when wee haue byn dul and sluggishe or hardened and obstinate in our fraudes and deceites after so many admonitions It is not onely Solomon that hath troubled himselfe to warne vs but we haue the lawe the Prophetes Iesus Christe and his Apostles also Likewise wil we or nil wee our owne consciences teache vs the same when we condemne them that vse vs not rightly loyally and faithfully as wee desire hauing then so many maisters wee shall greeuously bee punished if wee despise to giue them audience and obey them 24 The steppes of man are in the handes of the Lord how then shall a man knowe his owne waies There is none of vs but hee naturaly attributeth to himselfe power to conduct and gouerne himselfe ann thinketh that hee hath free will and libertie to doe wel or euil In which thoughts there is great pride for by this meanes man rauisheth to himselfe the honour and glory of God and maketh himselfe his God and his Sauiour and leaueth his creature as if hee had not too doe with him whereas man ought to humble himselfe and knowe that he ought in no wise to attribute that to himselfe which is appertinent to Exod. 15. 13. Deut. 32. 10 11. 12. Ps 6. 25. 45. 89. 27 11. Ier. 10. 23. God Therefore it is hee that guideth and gouerneth vs. We may also see it in many praiers Solomon following his praiers saith Now the steppes of man are in the handes of the Lorde c. Whervnto Ieremie accordeth But we must note that Solomō speakeh not of manners deedes deliberations and affections of man according as he were the sonne of Adam for therein is nothing but corruptiō of the which God is not the authour It is mā which hath corrupted himselfe by his owne wil. But Solomon speaketh of a man who renouncing himselfe and declining from his infirmitie and naturall corruption
striueth to thinke wel say wel and do wel We ought to knowe manifestly that God is the authour of suche steppes according to the testimonies aforesaide and that Solomon speaketh heere of the steppes of him that forceth himselfe Hee sheweth it som what whē he vseth in his speach here a worde taken of force and puisance and signifieth man whereby wee are admonished that if we haue any powerto apply ourselues to wel doing that we shold acknowlege it to come of god not attribute any praiers to ourselues for the same but let vs say The Lord is my strength Exod. 15. 2. Iob. 12. 13. praise he is become my saluatiō with him is wisdom strēgth counsel and vnderstanding Then seeing it is so that our steppes are the Lordes whose works are incomprehensible to man it followeth Psa 28. 7. 6◠35. Esay 12. 2. that man of himselfe knoweth not what hee hath to thinke deliberate say or doe to flye from vice and followe vertue as Solomon sheweth saying Howe then shall a man knowe his owne waies Heere hee speaketh of man according as if hee were sonne of Adam and of nature corrupted also hee sheweth it somewhat when in his speach to signifie man hee vseth this worde Adam and though hee vsed it not yee wee ought to vnderstand it so seeing that God hath created man from the beginning to his owne Image and likenesse and hath made him right or streight but being corrupted by sinne hee hath made himselfe ignorant dul and bruitishe not because he hath not naturally sufficient knowledge of the good way which he ought to holde to the ende hee bee made inexcusable if his life and conuersation bee not such that by the same God may bee glorified as hee ought When therefore Solomon addeth this present interrogation it is as though he saide If man indued with vertue haue Rom. 1. 18. neede to beeguided and gouerned by the Lorde by a farre more reason the sensual man which makes no account to resist the affections of his fleshe shal haue no vnderstanding to knowe that which hee ought to follow neither maketh he account therof but rather goeth astray To knowe therefore and to vnderstande our way not that which we imagine or finde good in our owne sight but that which God sheweth vs by his worde which is called ours because wee ought to followe it without declining either this way or that way but to obey vprightly our Lord god it is meet we renoūce our natural corruption to wit our first Adam that the holy Ghost fortifie vs and giue vs courage and teache vs the right wil of God wherein lyeth our way otherwise wee shal remaine dul and ignorant It is not therefore in vs nor in our free wil to doe or vnderstande that which is our duetie Neuerthelesse when God calleth vs and teacheth vs by his worde wee ought to striue to walke in the way which hee sheweth vs and not ceasse to craue his conduict without attending newe inspirations nor that hee should take vs visibly by the hande for to leade vs for the worde that is spoken to vs dayly is sufficient to doe that same for by it the holy Ghost teacheth vs and guideth vs if we stop not our senses and drawe backe ourselues 25 It is a ruine for a man which deuoureth holinesse and after the vowe to make enquirie Because wee see not God with our eies and that we heare him not with our eares neither also it seemeth vnto vs that hee neither heareth nor seeth vs for this occasion wee are not afraide to depriue him of the honour which wee doe owe to him and are abused so farre that wee thinke not of the euil which wil come to vs thereby This while wee ceasse not to be in danger of perdition as Solomon signifieth when he saith It is a ruine for a man c. Heere Solomon hath regarde to that which is written of vowes in the lawe as God woulde that Leuit. 27. 9. Num. 30. 3. Psa 76. 12. one shoulde doe him this honour to holde holy that which he hath vowed to him not to applie it to prophane vses but to yeeld it to him according to his promise made Also when by baptisme we are dedicated to him and sanctified by the worke we ought to offer ourselues continually to his seruice and to separate ourselues from all prophane thinges to the ende that wee bee holinesse to the Lord. Exo. 22. 31 Leui. 11. 44 19. 2 1. Pet. 1. 14 and that we yeelde ourselues to him according as wee haue promised and also he calleth vs thereto and commandeth vs You shal be holy vnto me otherwise we shal deuoure holynesse appliyng it to another vsage then is lawful and this shoulde bee after the vowes to make inquirie howe wee shoulde bee deliuered from rendring them to doe then as wee woulde ourselues And in this sorte wee iest at God to be iested at of him again and to be destroyed as we wel deserue then to the ende that wee fal not into such inconuenience let vs followe with perseuerance that which Saint Paule teacheth vs I pray you therefore brethren that you offer vp your bodies Rom. 12. 11. 2. Cor. 6. 14 a quicke sacrifice holy and acceptable vnto the Lord which is your reasonable seruice 26 A wise king dispearseth the wicked and bringeth the wheele ouer them Because there are not many kinges princes and superiours in the worlde which make account of vnderstauding or dooing their duetie but despising gouernment and administration they giue themselues to pastime and against all right and reason fauour them Psa 2. 10. Deut. 17. 18 1. Kings 3. 9. that are wicked afore the good and the iust For this cause Solomon knowing that they had neede to be well admonished too the ende they might returne to doe their duetie wel or else be the more inexcusable is not content to haue so often afore warned the kinges of that they had to doe but againe here he admonisheth them of their duetie saying A wise king c. Wherein first of all hee sheweth that kinges haue neede of wisedome according to the admonition of Dauid And therefore they ought too bee carefull too regarde the woorde according as it is commaunded them and that they praye with Solomon Thou shalt giue to thy seruant a heart which hath vnderstanding to iudge thy people and to knowe the good from the euil If kinges be so wise they wil not only vnderstand that which they haue to doe but also minister right to euerie one according as it appertayneth Which thing Solomon sheweth vs heere although he expresse but dispersement and scattering of the wicked for this is done to conserue the right to the good and to make them liue in peace Hee sheweth moreouer that kinges ought to bee mortal enemies to the wicked in such wise that as a mightie king pursuing his enemies and smiting
them athwart maketh some to falhere and other some there so that they cannot rise againe euen so is it meete that they ouerthrowe and destroy the wicked And as in the time when they fought and went to warre with waggons or chariottes they ranne the wheeles ouer the bodies of the enemies which were smittē down to the groūd to bruze thē to the end that they should not reuiue again so kings superiours ought to bruse the wicked to the ende they haue no more power to doe euil to any body Hee that woulde vnderstande by the wheele any kinde of torment that the Iewes vsed it woulde be no inconuenience For the rest when Solomon threateneth so the wicked of being dispersed and brused let vs vnderstande that hee warneth vs too flie from wickednesse and to giue ourselues to wel doing according as God commandeth it in his lawe and according to the ordinances of our Princes and superiours which are wise and prudent and which seeke not but that God be serued and honored according to his worde and their subiects liue in peace and good vnitie togither 27 The lampe of the Lorde is the soule of man searching all the inward partes of the belly The lampe that is cleere and shyning serueth to many vses first to guide them that walke by night in the darke and to make them see their way to the intent they goe not astray nor smyte themselues against any thing or fal into any ditch or caue Secondly it giueth light to them that are locked in darke prisons wherein they see neither Sunne nor moone And for these twoo purposes it is as it were halfe a life to them that vse it for those that are or walke in darkenesse are as it were halfe dead Thirdly it serueth to finde things hid in holes in the darke Now that which the lampe doth outwardly and corporally the worde of God which liueth raigneth in our harts by the holy Ghost doeth the same in wardly and spiritually And therefore the scripture calleth it Lampe or light attributeth to the word the things aforesaid and this is not without cause for of ourselues we are and walke in darknesse of ignorance not knowing what we haue to doe and it conducteth vs. Thy woorde serueth for a lampe to my feete and as a light to my Ps 119. 105. 130. Rom. 7. 14. Eph. 2. 8. Ps 19. 8. 9. pathes Of ourselues we are dead being seruants slaues to sinne and death and the worde lightneth vs freeth vs and quickneth vs. Of ourselues wee are hypocrites and cannot nor wil not knowe that which is in vs. But the woorde discouereth and reuealeth the things that are hid in the depth of the heart And so it is not without cause that Solomon saith The Lampe of the Lorde c. For as the soule giueth life to the Iohn 8. 31. 32. 16. 8. Heb. 4. 12. Deut. 27. 26. Gal. 3. 10. body so the word of God maketh man quicke and principally when man by faith cleaueth to his promises For by the lawe wee are accursed and condemned in so much as wee cannot accomplishe it but wee liue and are saued by the assurance which wee haue in the promises for the innocencie obedience iustice and holinesse of Iesus Christ are imputed to vs. Neuerthelesse wee ought not to separate the lawe from the promises For were it not Rom. 5. 18. 19. 1. Cor. 5. 21. Deut. 30. 15. Leuit. 18. 5. Rom. 3. 20. our corruption and naughtinesse it were to vs a cleere lampe to reioyce and quicken vs as one may see Also it searcheth well the inwarde partes of the bellie when it discouereth to a man the malice of his hart For by the lawe it is giuen to knowe sinne 28 Mercy and truthe shal preserue the king and with louing kindnesse his seate shal be established For as much as kings haue not one onely duetie towardes al their subiects indifferently but it behoueth thē to handle the wicked after one sort the good after another For this cause the holy scripture giueth them now one instruction and now another to the end that they may knowe how to render euery one his deserts We haue seene heretofore that when Solomon would encourage kings against the wicked hee hath attributed to them rigour seueritie crueltie and to make them meeke and gentle towardes the good he Prou. 16. 14. 19. 20. 2. Prou. 16. 35. hath attributed to them mercy and benignitie And nowe againe he warneth kings of their duetie towardes the good when he saieth Mercie and trueth c. And therewithal hee sheweth them that to raigne and beare rule long tyme and without resistance it is not meete that they vse tyrannie and crueltie disceyt or disloyaltie but that they bee merciful and true Benignitie regardeth principally the subiectes For they are willingly induced to loue their superiours and obay them freely when they see them gentle curteous pitiful and that they are more inclyned to mercy then to rigour and seueritie Trueth also regardeth the subiects For it is not meete that Princes vse fraude to their subiects but that they defende and keepe both them and their goods faythfully Notwithstanding one may say that trueth hath respect principally to them abrode with whome Princes haue any thing to practise For if they wil raigne peaceably and without contradiction it is meete that they keepe faythfully their promises and that they seeke no way to breake the fayth promised neither by disceit nor violence or any other meanes towards them with whome they haue to doe if one wil say that mercy regardeth men and trueth God I wil notwithstande them for it is necessary that kinges serue God in trueth according to his worde eschewing al thinges contrary to the same and making it bee kept of their subiectes as much as in them lyeth to the ende that God bee honoured as hee requireth And also as it is so that they holde the seate of God who is iust and true in al his iudgements it is meet that they iudge with iustice trueth without respect of persons or couetousnesse of giftes and presents and that they repulse the lyars flatterers talebearers and backbiters punishing them and destroying them with all false witnesses Thus doing they shal be preserued and established in their thrones as the good kinges haue tried it Pharao hath not vnderstoode this same neither hath hee beene preserued but after many plagues hath beene destroyed in the waters of the Sea one may ioyne Solomons sonne who woulde not handle his people gently If therefore kinges and princes wil not come to the like condition let them not lift vp their heartes ouer their brethren but let them followe the meekenesse of Moses Iosue Dauid Iosias Ezechias such others which haue been preserued and haue established their Deut. 17. 20 thrones by benignitie and mercy And because it is not most commonly profitable for the people to change their
striue against him Note wee also that when the toppe of the house whereupon one endureth great heate and alteration in the sommer and great colde in the winter is preferred before the company of a brawling woman howe riche or noble soeuer shee bee women are warned to walke warily in al humilitie and obedience and be gentle pleasant and louing as they are taught to bee in many places of the scripture which haue bene sometimes heeretofore alledged 10 The soule of the vngodly wisheth euil and his neighbour shal finde no fauour in his sight There is none but hee woulde be esteemed an honest man but in the meane while al as it were haue their harts enraged their affectiōs poisoned their desires replenished with rācor hate with strife wil to reuenge their determinations and enterprises ful of inhumanitie and crueltie of outrage violence and oppression of murther and homicide Solomon knewe mans inwarde wickednesse to be such that they had neither feare nor knowledge of God Iere. 17. 9. but despised al correction and scorned thereat And therefore hee complaineth saying The soule of the vngodly wisheth euil This is not that he coulde sounde the harts and pearce the inwarde cogitations for that appertaineth to God onely But hee had this knowledge of the desires and affections as also wee may haue by the fruites which proceed therof Hee seeth howe the wicked haue no pleasure to doe workes of mercy nor vse charitie towardes them which haue need necessitie therof but rather to doe them al the wrong that they can not sparing them any more then a hungry Lyon when hee hath caught his pray Solomon expresseth such euil fruites and complaineth thereof saying And his neighbour shal finde no fauour in his sight or shall obtaine no mercy or shal not be spared The Hebrewe tongue importeth al these three senses in one worde and yet there is no contrarietie although there bee diuersitie Also the innocent are diuersly despised and ill handled of the vngodly who wil not once lende them a good looke nor vse any courtesie towards them but rather vse them as cruellie as they can inuent Knowe we moreouer that Solomon taxeth heere the hypocrites principally which counterfeit Saintes and Lambes either by ceremonies or by words or by other deeds and gesture by the which they seeke to intrapp them which are not wel aduised and to oppresse them to make their profit by the losse and damage of others 11 When the scorneful is punished the ignorant taketh better heede and when the wise is instructed hee wil receiue vnderstanding Because this present sentence hath beene alreadie handled wee Prou. 19. 25. wil note only that the repetition heere made is very necessary to the end we may learne to regarde neerely the punishmentes which happen to the wicked either by the iudges mouth or by warres or by other meanes which they thought not vpon And that these punishements serue to schoole vs to the ende wee may feare to despise with obstinacie and stubbornesse the instructions admonitions and reprehensions which are made to vs and the good counsels and aduisements which are giuen vs by the woorde knowing that wee cannot haue too many examples to aduise vs and bring vs in feare For wee are so foolishe of our owne nature that easilie wee are persuaded and drawne to followe the wickednesse of mockers and despisers of al holinesse and religion On the other side wee cannot be so wise but wee shal haue greate neede to increase in knowledge and vnderstanding And we ought to take heede not to thinke nor say that wee haue ynough and that no man hath to doe to instruct vs. 12 The iust man instructeth the house of the wicked But for wickednesse God ouerthroweth the vngodly Although the vngodly persecute the iust as though they had deserued it and despise to take example by their godly conuersation and although they reiect al good doctrine as vnprofitable or hurtful Notwithstanding the iust which is iust indeede looseth not his courage he ceaseth not to shewe himself a mirour of holy life nor to teache the wicked counselling them and correcting them accusing them and threatening them with the wrath and vengeance of God and condemning them as worthy of the horrible iudgements of God Solomon signifieth this when hee saith The iust man instructeth the house of the wicked Hee speaketh not so without good proofe for hee was in the time of the Prophetes who were of an vnstained life and sound doctrine and ceased not to teach admonish correct and threaten the wicked according as God commanded them And afore that time there were many iust men which had done the like As Noe which was a iust man was Herauld of iustice and condemned the worlde One may heere set downe Abraham Lot Moses Iosue others which were before Solomons Gen. 6. 9. 2. Pet. 2. 5. Heb. 11. 7. time After whome also there were many other iust men and amongst the rest the Apostles of our Lord Sauiour theyr successors which haue liued holily and purely administred the worde And because in the Hebrew tougue one worde hath diuers significations some for instruct say consider wisely And it is wel said for it is very conuenient to regarde that which the wicked doe and to take heede thereof that we consent not to their woorkes but rather reprooue them thereof And also of that which happeneth or shal happen vnto them to the ende we enuie not their prosperitie which is of no endurance and after the same they are in perpetuall miserie Other say to make prosper as Abraham made the king of Sodome to prosper and Iacob Laban God caused Ioseph to make his maister to prosper But although one instruct the wicked although Gen. 14. 16. 30. 29. 39. 2. one consider the state of his house to seeke to refourme it although one make his goods to fructifie prosper Neuerthelesse because he despiseth the word and is puffed vp with pride and addicted to all wickednes for this cause nothing profiteth him but all the goods that hee getteth be they spiritual or temporall turne to his destruction which if it be not in this worlde God ceaseth not to reuenge it at last as Solomon expresseth saying But for wickednes God ouerthroweth the vngodly Heere Solomon sayth nothing but the wicked haue prooued it at al times and doe prooue it yet Also the Lawe and the Prophets are ful of such threatninges But although the wicked are woorthie of no good and that they are threatned destruction Neuerthelesse it is not lawfull for vs to wishe them euil much lesse to woorke them the same but rather to desire their welfare and chiefly the health of their soules we ought to instruct them and shewe them the way of health and not to bee affraide of loosing our paines for when wee beare the worde of truth vprightly we are a good smel to the Lord. Thus dooing God wil
principal treasure bee the feare of God For it is also the beginning or principal point of wisedome and without the same wee cannot bee wise nor consequently capable to keepe the goods which God giueth vs and dispose them as wee ought And this is why Solomon saieth that the foolish man which is without feare without reuerence of God and without wisedome shal deuoure the precious treasure Although hee striue to keepe that which hee hath and spare it asmuch as is possible and seeke to increase it neuerthelesse he deuoureth it because the same is not sanctified to his vse and commonly goeth away in smoke sooner then hee thinketh it or by that which is taken from him by warre sutes in lawe theftes and robberies or that hee himselfe is taken from his goods Besides this let vs note first of al that Solomon calleth treasure and oyle the goods that GOD giueth to the wise man because the wise man esteemeth it so greatly that although it bee litle and of smal valewe and that hee possesseth it with greate difficultie neuerthelesse hee contenteth himselfe with it hee reioiceth in it and giueth thankes to God for it beeing warie not to wast it prodigally but to spend it soberly and preferreth it before al the riches and pleasures of kings knowing Psal 37. 16. that better are a fewe things to the iust man then greate abundance to the vngodly For this same reason Solomon attributeth not to him castles pallaces or greate houses but onelie a dwelling place wherewith hee is content to dwel vnder couert and lodge there the litle goods which God hath sent him not that it is not laweful for the wise man to possesse greate riches haue a mightie house and reioice in the same with al modestie But hee is content with smal thinges and of litle estimation according to the worlde without desiring more for hee imagineth that the wil of God is such which hee wil no wayes withstand Let vs note secondly that seeing fooles and wicked persons beare enuy and hate against the wise and righteous that they robbe them and take of their substance asmuch as they can that it is not without cause that Solomon complaineth howe they deuoure the precious treasure and oyle as may bee vnderstood although wee haue expounded that the foole deuoureth his substance because hee keepeth it not by good and laweful meanes and it is not sanctified to his vse Note wee thirdly that the wise men are admonished to instruct their familie in all wisedome and vnderstanding to the ende that their children bee not fooles and that they bee not giuen to their mouth and belly to consume by gluttony and drunkennesse the substance which they haue spared but that they learne to vse it with al sobrietie and temperance and content themselues therewith without rauishing other mens goods to deuoure them and put them to euil 21 Who so foloweth righteousnesse and mercy shal find life righteousnesse and honour What thing soeuer we doe we cannot merit at gods hande nor binde him to yelde and pay vs any rewarde and this is for diuers reasons First hee hath treated it vs and not we ourselues and giueth vs al things abundantly for our vse wherevpon ensueth that we are bounde to serue him according to his wil and that wee doe nothing but that we ought to doe For this cause also our Sauiour Iesus Christ admonisheth vs When you haue done al things which are commanded you say yet we are vnprofitable seruants and haue left vndone those things which we ought to haue done Secondly Iohn 15. 1. we cannot do wel if we become not new creatures in Iesus Christ as hee himselfe sheweth vs whereby it foloweth that wee can merite nothing As also S. Paule argueth of the same reason that wee merite not saluation Thirdly wee are neuer so iust but wee sinne Ephe. 2. 8. Eccle 7. 21. 1. Iohn 1. 8. Mat. 6. 12. Rom. 7. 14. Also Iesus Christ sheweth it vs wel when hee wil that wee aske pardon for our trespasses Our workes also are neuer perfect bee they neuer so good For this cause S. Paule braggeth not of his merites but rather accuseth himselfe Notwithstanding if wee giue ourselues to doe wel according to the worde of God and if we continewe in the same we shal not loose our labour but shal bee wel rewarded as hee promiseth vs by his worde and wee haue testimonie thereof in the scriptures And amongst the rest when Solomon saith Who so foloweth righteousnes c. We see heere that there is great rewarde in store for them that continewe in doing wel It is nothing to begin if one continewe not And therefore Solomon is not content to say who so foloweth righteousnes c. wheretoo S. Paule accordeth inuiteth vs to this perseuerance It is not ynough therefore that for a certaine time we giue to euery one that which is his owne and that we be somwhat and for a certain space pitiful to them that haue need of another mans aide but it behooueth vs to be at al times iust merciful seeing we owe continuall obedience and submission to his commandements admonitions demonstratiōs which if we performe we are happy blessed as Solomon pronounceth it promising vs that we shal finde life righteousnesse and honour Wherein hee sheweth that wee shal want nothing but first of al God wil giue vs al things needful for the body which he comprehendeth vnder this word life Secondly that forgiuing vs our trespasses he wil assure vs of life eternal Thirdly that Rom. 8. 30. Colos 3. 3. 4. hauing iustified vs hee wil also glorifie vs. 22 A wise man scaleth the Citie of the mighty and ouerthroweth the strength wherin they trusted Seeing we haue neither wisedome nor foresight nor vnderstanding but that which wee bee taught in the woorde of the Lorde so that we serue him in feare and trembling it behoueth vs to vnderstand that a wiseman in this point is he which guideth himself vprightly according as he is taught by this worde neither trusteth in his bodily force nor in the fantasie of his natural sense neither in any industry or nimblenesse which is in him according to the mā but only leaneth vnto the Lorde taketh him for al his force and might as Dauid teacheth Now such a man shal not be void of aide Psal 18. 2. succour to be deliuered from the handes of his enemies for the Lord wil be alwaies ready when he shal cal vpon his name As Dauid saith not only wil deliuer him but also make him triumphe ouer his foes as Dauid acknowledged Which thing he himself prooued Psal 18. 29. many others before him As Abraham Iosue Sampson Gedeon and others which haue liued in the feare of the Lord. Solomō expresseth it in one word saying A wiseman scaleth c. And this is folowing the promises of God made to them which shal walke vprightly in his
lawe So the wisedome which is the feare of the Deut. 28. 17. Lorde is of a farre more excellencie then al worldly force without comparison It is that which wee ought principally to retaine in this sentence to the ende wee folowe that which the Lorde teacheth vs by his Prophet Ieremie and not that wee enterprise Iere. 9. 22. 23 warre for to occupy another mans dominions For although these holy personages aboue named and others haue made warres and that they haue obtained victory against their foes Yet neuerthelesselet vs not thinke that by their example it is lawful for vs to inuade another mans countrie for first they knewe that it was Gods wil they shoulde doe so Secondly they were not led by their owne proper affections searching their particular profite But they pursued the glory of God striuing to destroy his enemies the enemies of his Churche Thirdly this happened them in figure to the end wee shoulde learne to behaue ourselues valiantly against the Diuel our flesh and sinne which are enemies to God Wee are inuited to this warre in many places of the scriptures as it hath bene alledged partlie heeretofore Moreouer let vs learne that it is follie to trust in places wel fortified and defended according to the worlds opinion and that wee ought so to walke in fayth and in the feare of God that wee may say with Dauid Some put their trust in chariots and other some in horses But we haue recorded the name Psa 20. 8. 9. of the Lord our God 23 Who so keepeth his mouth and his tongue the same keepeth his soule from troubles Itseemeth to many that to shunne afflictions nothing else is needeful but to haue a multitude of friends and that they bee redoupted and mightie And to get such friends one ought to be conuersant with greatmen stil pleasing them and flattering them lying making false reportes and backbyting iesting and telling tales of laughter Such people thinke themselues sure ynough and out of danger but they are far disceiued as common proofe sheweth For one shal see it oftē come to passe that those which haue such vaine venemous tongues fal in great distresse according as they are also menaced in the scriptures These menaces are put in execution now by iudges another while by stryfes seditions and warres and sometimes Dent. 19. 16. Psa 5. 7. 12. 2. 50. 19. by other punishments Now to the ende that we may shunne such threatnings and punishments Solomon sheweth vs what wee haue to doe when he saith Who so keepeth his mouth c. He teacheth vs to be silent fly al vaine talke that is superfluous hurtful to folow that which Dauid saith I haue bin domb not said a word And to do wel this same it behoueth vs to praye like him Psal 39. 2. 141. 3. Set a watch Lord before my mouth keepe the dore of my lips If we do thus he promiseth vs that we shal keepe our soules That is to say our persons from tribulation not that we shal keepe them but that there wil come many but that by the grace of God wee shal ouercome them al as it is written Such deliuerance shal not be of smal endurance as Dauid sheweth vs. There is another kinde of Ps 34. 19. 13 keeping ones mouth of the which together with this same it hath bene spoken of Chap. 13. verse 3. 24 He is called proude arrogant and scornful which in his wrath worketh presumptuously Although sometimes men of the world attribute names vnto personages suche as they deserue yet neuerthelesse most vsually they attribute names titles which are nothing fitting for the persons and this is either to flatter them or to reproche and blame them without iust cause onely because they wil bee welcome vnto thē vnto whō they vse these honourable titles because they hate them whome they reproch and blame in giuing them vile and infamous names And therefore the children of God shal haue no regarde to suche names and titles knowing that their names are registred in heauen and that the memorie of them is eternal before God But the holie scripture calleth no man but as is wel agreeing either to his nature his affections or his maners It flattereth no man although it giue verie honourable names and titles to the faithful neither blameth it any bodie but vpon iust cause For the scripture is diuinely inspired and indited by the holy Ghost which is teacher of al trueth and hath lying in hate And so when Solomon saith That he is called c he setteth here no title which is not fitting for him that worketh presumptuously That is to say to him that doeth his deedes by audacitie temeritie and rashnesse and persuadeth with himselfe that hee ought not to faile but to mooue himself furiously against them that wil any way withstand him Of such men the presumption is so great that they dare striue against God in despiting cursing and renouncing him and despising rashly al holie religion good admonitions and corrections Also it is by good right that Solomon calleth them proude arrogant and scornful as in truth they are whē they are transported with so furious a presumption Nowe seeing such names and titles displease vs let vs haue regarde to vse ourselues vprightly in al modestie feare and humilitie and the Lorde wil graunt vs his grace But if wee beare the name of proude arrogant and scornful hee wil resist vs stoutly and destroye vs according to the threatenings which haue bene alledged heretofore Wee may wel be obstinate and hardened in our opinion despisers of God and of his worde reuengeful wrongdoers and outragious but this can not let God to do his worke and vse and execute his iust vengeance against vs for his highnesse which is to vs incomprehēsible is aboue al worldly highnesse As he hath wel shewed at the flood vpon Sodome and Gomorrha on Pharao and the people of Egypt and vppon many others 25 The desire of the slouthful shal kil him for his handes haue refused to labour Solomon bare great hate both to slouth and the slouthful as hee sheweth wel when so often he threatneth the slothful with pouertie and need with destruction and death And by suche repetitions he teacheth vs to flye slouth And againe presently when hee saieth The desire c. Wherein also hee sheweth vs who are the slouthful that is to wit curious of the goods and substance of an other man For by what right soeuer they possesse goods seeing they employe not themselues to labour they vsurpe and eate the bread of them which folow the vocation whereto God hath called them for they are the seruantes and children of the Lorde whose the earth and the heauen is and al therein contained and consequently they onely are inheritours of the worlde And so the slouthful are couetous theeues and robbers whereupon ensueth that they are woorthie of death Also
in as muche as in him is hee maketh him authour of vntruth and seeing wee vtterly abhorre the false witnesser yea as it were by nature it behooueth vs to heare and yeelde ourselues attentiue to the worde of trueth and then we shal not be of the number of false witnesses which perishe but wee shal bee in safetie in the Church of our Lord God which is kept by the veritable Secondly after lyers and false witnesses haue once vttered Psal 15. 1. their lyes quite against their consciences to dishonour God and blame and vndoe their neighbours finally they shall haue their mouthes closed and be vtterly confused seeing themselues reiected of God and bee in damnation and death eternal and that the euil which they thought to doe by their lying be falne vpon them for euer without any remedie And also where they see that they whome they woulde haue destroyed vndone and made dombe by their falshoode shal haue their mouthes open and shal speake without cease and not perishe As Abel the righteous although hee was slaine by Caine yet notwithstanding his blood cryed and Gen. 4. 10. Hebr. 11. 4 beeing dead yet hee spake for God had care ouer him as hee wil haue also ouer al them which are attentiue to his worde taking vengeance in his yre and furie vpon those which haue vexed them and placing them in the celestial glorie to haue ioye honour and sauegarde for euer See howe Solomon meaneth that those which heare the worde of God shal speake stil 29 An vngodly man hardeneth his face but the iust reformeth his owne way Although the wicked knowe wel that they doe nothing that is good and that naturally without the scriptures they see that they are guiltie and principally before God as they giue and haue certaine argument thereof when they are afraide of the iudgements of God because their consciences reprooue them of their misdeeds Yet neuerthelesse as Solomon saith They harden their faces That is to say they haue a fierce and arrogant behauiour both in wordes and gesture to giue to vnderstand that they neither feare nor doubt any thing and the more wicked they are the more they striue to assure themselues and set a good face on the matter saying in their heartes wee haue made aliance with death and knowe what hell is And in this opinion they make no account to conuert themselues to any goodnesse bee Esai 28. 15 it to thinke say or doe Solomon sheweth that hee meaneth this by hardening the face When hee saieth But the iust reformeth his owne way For against hardening the face hee putteth reformeth his waies which is no other thing but the feare and reuerence which one hath to the woorde to studie howe to frame his Phil. 2. 3. minde and thought his wordes and workes to the wil of God for to serue him duely and worke his soules health with feare trembling Psa 5. 9. 25. 4. 5. 8. 9. 119. 5. 143. 10. Which thing of ourselues we doe not for it is God which worketh in vs both the wil and the effect according as it pleaseth him Wherefore we haue to pray with Dauid Lord leade me in thy righteousnesse c. 30 There is neither wisedome nor vnderstanding nor counsell against the Lord. We ought to be resolued of this that God aloweth that which is not against him loueth it and maintaineth it and maketh it serue to his honour and to the edification of his according as hee seeth expedient But hee reprooueth the wise and sage men of the world And their wisedom vnderstanding and counsel cursing them ouerthrowing them and destroying them as the scriptures witnesse Whereby it may seeme at first viewe that Solomon saying There Iob. 5. 12. 13. Esa 5. 21. 29. 14. 15. 44. 25. 8. 9. 10. Psal 33. 10. is neither wisedome c. saide against the scriptures And therefore when he saith Against the Lord That is to say which can let or stay the counsel of the Lord ouerthrow his ordinances and breake of his attemptes For although the wise men of the world studie to resist him yet neuerthelesse his wil must needes bee accomplished yea at his only worde without any other adoe Wherefore whē we haue God on our side although we be but a litle handful and folks Psal 33. 8. 9. Esa 46. 9. 10 without force and worldly wisedome yet wee ought not to bee afraide though al the worlde and al the power of hel were against vs but in al safetie to say with Dauid I haue laide mee downe and slept and haue risen vp againe for the Lorde susteined mee I will not be afraide of tenne thousand of men c. Wee ought to confesse Psal 3. 5. that which Iob saith Yea with him is wisdom and force counsel and vnderstanding 31 The horse is prepared against the day of battel but the Lord giueth victorie Men make many preparations for the warres to the end that by the same they may compasse their enemies and obtaine victorie against them or that if it happen that they be too weake they may saue themselues And therefore there is no preparation wherein man more trusteth then in the Horse for a man beeing mounted vppon a light and valiant Horse as him seemeth hee may pursue his enemies with more speede and ouertake them sooner then if hee were on foote and if hee haue neede to flye hee shal saue himselfe the better for this cause the Scripture making mention of warre of assault or of fight speaketh rather of Horses Deut. 17. 16. Psal 20. 8. 9. 33. 16. 17. 76. 6. 7. Esai 31. 1. then of any other Munitions blaming and accusing them that trust therein Wherefore to the ende wee be not blamed and accused of vaine confidence let vs put al the hope of our health victorie and deliuerance in the Lorde as the Scriptures teach vs. And also Solomon nowe admonisheth vs when hee saieth The Horse is prepared for the day of battel Hee forbid deth not that one should defende himselfe against his enemies neither to resist them manfully and to kil and slaie them if hee cannot otherwise discomfite them but he wil that one haue regarde to the Lorde And that we knowe that al our preparations and Munitions Psal 121. 1 123. 1. Psal 124. 1. 127. 1. 144. 1. Psal 145. 18 147. 10. Exod. 14. 24. 15. 1. Gen. 15. 14 are but vanitie and serue to no purpose if God himselfe labour not defending deliuering and sauing vs from the violence of our foes And if we wil feele this aide let vs not feare men be they neuer so wel appointed but let vs feare the Lorde and cal vppon his name And as he can wel saue and keepe the faithful which put their trust in him so can he easily destroy their foes as the Scripture witnesseth whereof the people giue thankes And thus folowing the promise made
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
feare one may say wel that Solomon speaketh not heere of that which kings do but of that which they ought to do And so cōmandeth almost al the kings of the earth for there are very few that are their freendes which loue cleannesse of hearte but rather hate them and persecute them Insomuch that if God did not defende the pure and cleane of hearte they shoulde bee often tempted to giue themselues to filth and infamie to shun the hate of kinges and too escape their persecutions Nowe when there is none of vs but hee desireth to bee beloued of superiours let vs vnderstande that wee are heere counselled to cleanse our heartes to the ende wee may haue gratious and pleasantlippes Vnder the which wee may heere comprehende not onely wordes but also al workes and deedes which shewe an inwarde cleannesse for to shunne prolixitie Solomon hath named but the lippes And also it woulde bee a thing of nothing and worthie of condemnation if wee vsed good woordes and that our works were not conformable thereto Let vs folowe therefore that which is taught vs. Washe yourselues therefore and be cleanly take away Esay 1. 16. 17 Iam. 4. 8. the filthinesse of your workes from before mine eies But what admonitiō soeuer is made vs it lieth not in vs to obey it neither can wee purifie our heartes ourselues there is naught but the blood of Christ Iesus that purifieth vs when wee drinke it by faith and that by the holy Ghost our consciences bee watered therewith too sanctifie vs and make vs obedient to the worde wherefore wee had neede to pray Washe mee wel from mine iniquitie cleanse Psal 51. 4 mee from my sinne 12 The eies of the Lorde haue regarde to knowledge but hee ouerthroweth the woordes of the transgressour If we desire greatly to haue grace in our lips to be acceptable to our kings and princes of the earth by a stronger reason wee ought stil to striue to please the almightie which is King of Kings seeth not only the lips but also al thoughts and deliberations be they neuer so deepe al enterprises and attemptes bee they neuer so hidden Nowe although al the world knowe not that GOD is so cleere of sight or that he printeth it not in his thought yet neuerthelesse there is none but he naturally vnderstandeth that hee is a God who ought to bee serued and pleased As one may see when there is no people so rude and barbarous which hath not some religion and some ceremonies by the obseruation of the which he maketh profession of his wil to serue God And so hee hath the zeale of God but this is not to say that hee pleaseth God For the zeale almost of al men is without knowledge wheretoo onely the Lorde hath regard As Solomon pronounceth saying The eies of the Lorde haue regard to knowledge This is not the knowledge of the wise and prudent of this world which is but vanitie but this is the knowledge by the which we are assured that God is our father that he loueth vs wil saue vs by the which also we know so his wil that we haue no greater desire but to obay him according as he commandeth This is the knowledge wheretoo the eies of the Lord haue regarde This pleaseth him so that hee demandeth al thinges to bee done by the same hee approoueth that which proceedeth from the same and maintaineth and preserueth them which walke according to the same Solomon vnderstandeth it so as he sheweth by the Antithesis saying but he ouerthroweth c. When he putteth ouerthrowing against to haue regarde hee giueth wel to vnderstand that God accepteth alloweth and preserueth the knowledge whereunto his eies haue regard Contrariwise that he hateth and disdaineth the woordes of the vnfaythful who are rebels to him seing he ouerthroweth their wordes And when he putteth The wordes of the transgressour a contrary to knowledge hee giueth wel to vnderstand that this knowledge is no other thing but the worde of trueth of iustice and equitie the which is so imprinted in the hart of man that he assureth himself of the bountie of God and demandeth nothing sooner then to obay him Contrariwise the wordes of the transgressour are al purposes counsels determinations and enterprises of those which despyse this knowledge and let themselues be caried away by their carnal affections and disordinate appetites to folow the wisedome of the worlde as also their deceites and malices Suche wordes or such doings please not nor cannot please God and therfore he ouerthroweth them and bringeth them to nothing and deceiueth the transgressours Esai 8. 9. 10. 19. 3. 30. 1. Iob. 21. 14. 15. Esai 2. 3. of their intents and enterprises as he doth threaten them Therefore let vs not be of the number of them which say to God depart from vs for we wil not know thy waies c. But that we inuite one an other saying Come let vs ascēd to the hil of the Lord he wil teach vs his wayes c. And albeit this knowledge al they which keepe it haue many enimies which craue but their decaie yet neuerthelesse they cannot preuaile against them for the Lord of hosts hath a care ouer thē he keepeth them defendeth thē as Solomon signifieth by the eyes of the Lord which haue regard to knowledge Also although the wicked which are enemies to the church of God wherin only is knowledge as the Pope is and al his adherents enemies of trueth vse many wordes and verie terrible although they determine and consult to mainteine themselues seeke practise to destroy the faithful Yet neuerthelesse let vs take heede not to renounce the true knowledge knowing that God hath a care ouer vs and that he wil not suffer his enemies to obtaine their desires but wil ouerturne al their enterprises destroy them And so the preaching of the pure trueth shal obtaine victorie and bee permanent whereas contrariwise the aduersaries shal perishe 13 The slouthful bodie saith there is a Lion without I shal be slaine in the streete One may wonder at Solomon that so often in so sundry maners speaketh of the slouthful but the cause wel vnderstoode one ought not much to wonder for the number of the slouthful is great and what admonition soeuer is giuen them yet they become not a whit more diligēt Also there are many which esteeme not thēselues slouthful because it seemeth to them that they haue good occasion to desist from their duetie They persuade thēselues that they haue good wil to be employed but there are many difficulties which will not permit them Solomon signifieth these difficulties by the Lion which is without which spareth not thē which are weake but killeth them and this is to mocke the slouthful withal Therfore if we wil not be mocked let vs beware we cōceiue no feare by the which we may desist from doing our duetie For it is meete that we
be resolute assured that if we walke according as God hath commanded vs by his word that he wil sooner send his Angels then he wil suffer vs to fal or to perish without remedy The faithful endure many Psal 91. 11 afflictions yea to the losse of life by the violēce crueltie of Lions infidels and idolaters but they perish not for their persecutors haue no power ouer the soule Whē therfore it is needful to do our endeuour wee tempt not God if in folowing his ordinance we despise feare not the temporal dangers which are offered for to tēpt God is when without his word we assay extraordinarie matters put ourselues in euident perils Iesus Christ sheweth vs both twoo first when he did not cast himself down headlong as the deuil tēpted him to doe Secondly when he feared not to ascend into Ierusalem Mat. 4. 5. 20. 17. Act. 1. 4. knowing that he should be deliuered into the hāds of the Scribes Pharisees to be put to death The Apostles went not out of Ierusalem because they were so commanded But when they were filled with the holie Ghost they went from Ierusalem throughout al the world not fearing any Lions for they are commanded so Beholde Act. 1. 8. Dan. 6. 16. Daniel feared to disobey God the Lions did him no harme at al. If therfore it be needful to expose ourselues to dāgers according to the word of the Lord let vs not feare Lions let vs not say The Lion is without c. But let vs assure ourselues of the promise that God maketh to the faithful Thou shalt go vpon the Lion Adder the young Lyon and the dragon shalt thou treade vnder thy feete Psal 91. 13. Note we moreouer that the slouthful are are not onely they which do nothing but also they which for feare of dangers perfourme not their duetie although they apply themselues to other works which seeme to be excellent As amongest the rest they which couer themselues Iohn 3. 2. with Nicodemus deede who came by night to Iesus Christ Monkes and Friers persuade themselues that they labor wel in their diuine seruice but they are not only slouthful but also theeues robbers and murtherers whereby they deserue wel to haue pouertie and to be hanged and executed in hel 14 The mouth of strange women is as a deepe pit he whom the Lord is angrie withal falleth therein Wee haue bene amply admonished to keepe ourselues from whoredome and the dangers haue beene shewed vs wherein they Pro. 2. 16. 5. 3. 7. 5. fal that are whoremongers and whores Neuerthelesse Solomon contenteth not himselfe neither seeing whoredome is so common a thing we cannot haue too many aduertisementes as wel to turne the heartes of them that wil be taught as to make the incorrectible more guiltie and inexcusable Therefore to shewe vs what daunger it is to consent to whoremongers and whores hee compareth the mouth that is to say the speech pleasant talke flatteries and enticements of strange women that is to say of whores to a deepe pit Wherein he signifieth that as a beast which is hunted if hee fal into the pit which is prepared for him can neuer get out againe because the pit is very deepe but must therelye and perish Euen so they which leade their eare to consent to whooredome goe to perdition and principally if God by his iust anger chace or hunt them thither as Solomon signifieth wel saying Hee whome the Lorde is angry withal falleth therein Which is to say that God being angry with any one for his sinnes maketh him to fal into whoredome to the end to punish him the more rigourously so he punisheth sinnes by other sinnes As also Saint Paule sheweth well Rom. 1. 14 Let vs learne therefore when whooredomes are rife that the Lorde is angry and that he is greatly offended for their misdeedes to the ende we may be careful to keepe ourselues from committing any iniquities for feare least the Lorde giue vs ouer to whoredome and we deserue horrible punishment Let vs take heede we flee from pompe and delight brauerie and pride ease ydlenes gluttonie drunkennes For such sinnes the Lord was angry against Sodome Gen. 19. 24 Exe. 16. 49. 15. and Gomorra and gaue them ouer to whoredome yea to filthines and abhominable infamie quite against nature and finally destroied them vtterly 15 Foolishnesse is in the heart of a childe but the rodde of correction wil driue it away from him Solomon hath tolde fathers and mothers that if they loue their children wel they should not spare the rodde And it is not without Pro. 13. 24. cause that hee hath made suche mention for it is verie necessarie for children to bee chastized otherwise they are lost for euer Seeing that as Solomon saieth Foolishnesse is bounde in the heart of a childe Which is to say that naturally children are so corrupt that they haue al their affections set on malice and wickednesse on disobedience and rebellion on dissolutions and insolencies on derision and despising of God of his worde and of al religion Dauid confesseth as muche of himselfe wherupon foloweth ruine and perdition as hath bene seene And because Solomon knewe wel that fathers and mothers did not desire that their children shoulde goe to destruction but rather that they were preserued therefore hee teacheth them howe they shal vnbinde this follie from the heart when hee saith But the rodde of correction wil driue it away from him Although the Psal 51. 7. Pro. 1. 24. rodde wherewith one beateth children be verie profitable and verie necessarie to bring them in awe and bridle them from many dissolute and loose deedes yet neuerthelesse the best correction to vnlose the follie from the heart to driue it away from the childe is by the worde of the Lord to exhort him to shewe him the way and to threaten him Saint Paule sheweth it wel Magistrates are here aduertised of their duetie and also we are al aduertised to mortifie Ephe. 6. 4. Col. 3. 21. our fleshe and to repent 15 Who so doeth the poore man woong to encrease his owne riches and giueth to the riche hee certainly goeth to pouertie We feare naturally pouertie which to eschue we striue to heape goods vpon goods Which thing is verie hard to do except by robbing others and principally the poore who haue no power to defende themselues and by seeking by giftes and presentes to obtaine the fauour of the riche And therefore the custome and vse of them which wil waxe riche is to worke oppression and violence to the poore and giue to the riche But they deceiue themselues for as Solomon saieth Who so doeth the poore man wrong c. he certeinly goeth to pouertie For that which hee rauisheth and taketh away from the poore man can be of no great value but in regarde that the litle which the iust man possesseth is
to him a great thing and that hee is content with it and it is more woorth to him then great treasures to the wicked And although the wicked can take no great substance from the poore man yet neuerthelesse to mainteine and keepe himselfe in the fauour of the riche man it behooueth him to giue great giftes otherwise hee shal not bee welcome and the riche man wil despise him If therefore hee take away but a litle and giue muche hee must of force come to necessitie Moreouer Solomon hath saide Hee that doeth a poore man wrong dishonoureth him that made him Whereby hee deserueth Pro. 14. 31 wel to haue indigence for he not onely dishonoureth a mortal man but also him that giueth abundantly al things to our vse If the pouertie appeare not in this life the wicked shal feele it at the vttermost in death euerlasting Then shal be accomplished wholy See heere my seruauntes shal eate but you shal haue hunger See heere my seruantes shal drinke but you shal haue thirst c. Esai 65. 13 Luk. 6. 24. 17 Bowe downe thine eare and heare the woordes of the wise applye thy heart vnto my doctrine There is none but he woulde willingly be thought the faithful seruaunt of God and to keepe themselues in that reputation many wil be careful to obserue auntient customes and to hold the doctrines of men and to folowe the inuentions of the Deuil which beare any faire shew or wil giue themselues to liue after their good meaning and phansie of their owne heades and take great paine about suche trumperie and woulde haue God to take it in good parte yea and to bee bounde to them for they are so much abused that they persuade themselues that there come great merites by the obseruing of suche follies and abhomination Of the which number are the poore Papistes and al those that are giuen to their owne senses but to serue God wel it behooueth vs to applye our senses exteriour and interiour to the worde of the Lorde and submit ourselues his schollers and disciples as hee hath alreadie often Pro. 2. 1. 3. 1. 4. 1. inuited vs by Solomon And againe nowe when hee saith Bowe downe thine eare c. Wherein he sheweth that the administration of the word is verie necessarie for vs that we ought to be subiect to the same as also the Apostle sheweth it For this occasion Iesus Christ himselfe gaue some Apostles some Prophets others Euangelistes and others Pastours and Doctours c. Eph. 4. 11 Hebr. 13. 17 These are the wisemen whereof our Lorde speaketh whose words wee ought to heare the which are truely the words of Iesus Christ who is maister and doctour of the wise for hee that heareth the the ministers of the trueth he heareth Iesus Christ and it is he that we ought to heare according to the commandement of God his father we ought to heare him to yeelde him obedience with hart as Solomon sheweth in saying And apply thy hart to my doctrine for wise men are giuen vs to the end that by hearing them we may become wise which cannot be do one but by beleeuing their words and putting them in practise as Iesus Christ declareth Note wee Mat. 17. 5 Mat. 17. 5 Mat. 7. 24 moreouer that those men are wise which by their words doe open vs the knowledge of God and of Iesus Christ These are they that we ought to heare and not the Pope and his adherents which are but fooles mockers seducers and murderers of the soules of the simple which haue them in admiration Note wee also when Solomon demandeth the appliyng of the hearte to doctrine that he sheweth vs that it is not meete that wee remaine blinde and ignorant nor that we be dumbe and idle for if the heart be truely giuen too doctrine we shal see know that which we haue to beleeue do to serue God and our neighbours and of the abundance of the hart our mouthes wil sounde out praises praiers and thankes giuing And our members wil apply themselues to the seruice of our neighbours for such also is the ende of the preaching of the worde that being wel instructed we bring foorth good fruites 18 For it wil be a pleasant thing if thou keepe them in thy belly and order them together in thy lippes We loue to haue ioye pleasure mirth and delectation but because of the corruption of our nature we are ignorant and blockishe and haue not the wit to knowe whereto wee ought to giue ourselues to obtaine the enioying of true delight and so wee had neede to be taught Otherwise al our pleasures and delightes are in vanitie and follie in filth and wickednesse and in al thinges which are to the appetite of our sensualitie For this cause Solomon to withdrawe vs from the lustes of the fleshe hath willed vs to giue eare to the wordes of the wise to the end wee might bee instructed and that knowledge might pearce to the depth of our hearts Hee knewe that the children of God coulde not bee better reioyced then by the worde of the Lorde for it surmounteth al worldly pleasures in them which truely take any smacke therein and sucke and swalowe it into their heartes Also Solomon thought it a great ioy and pleasure to apply the hearte to the wordes of the wise and to doctrine which is the worde of the Lorde seeing to yeelde a reson of the former inuitation to wit bowe downe thine eare c. hee saith for it wil bee a pleasant thing c. Heere hee sheweth that which proceedeth necessarily of the true hearing of the wordes of the wise and applying of the heart to knowledge saith that it is a thing very pleasant sweete faire and delectable Which coulde not be if one tooke not pleasure in the former for one cannot continewe in a thing wherein hee taketh no delight and if for a certain season hee reioyce therein it is to no purpose As is soone seene when he is easilie turned therefrom Therefore Solomon speaketh of continuance when hee maketh mention Of keeping it in the belly and ordering the lips and couertly he requireth that wee resemble not the seede cast in the hye way on stony grounde or amongst thornes But that we receiue the seede in good earth which bringeth foorth frutes which consist in the fayth and confession of the same principally As one may gather it by S. Paul Solomon marketh fayth which is not without repentance saying Rom. 10. 9. 10. If thou keepe them in thy belly For wee cannot assure ourselues indeede that God loueth vs for the loue of Iesus Christ which died for our sinnes if wee be not sorowful because of the same and desire not to be deliuered therefro and take delight in that which God commaundeth vs. Beholde heere howe wee ought to keepe the wordes of the wise and the doctrine in our bellies that is to say within our heartes
Hee marketh confession or profession which is but vanitie and follie if it bee not ioyned with the good woorkes which God commaundeth vs. Our Lorde Iesus sheweth it wel Hee marketh I say this confession saying And if thou Mat. 7. 21. order them together in thy lippes Hee saieth together For it is not meere that wee make confession by halfes nor that we choose out some of those workes which God commandeth vs and omit the rest But wee ought to giue al our vnderstanding to that seruice which God asketh of vs and striue with ourselues to yeelde him whole obedience Wee see then that hauing heard the woordes of the wise and applyed our heartes to doctrine wee ought to take pleasure in fayth and repentance in confession and the works which folowe thereof And thus dooing wee shal attaine to that which the Prophetes speake of the beautie of Iesus Christ and his kingdome Psal 45. 3. Esai 52. 7. Psal 37. 4. 5. If wee take suche pleasure to keepe the wordes of the wise in our bellie God also wil take pleasure to fulfil our desires 19 That thou mayest put thy trust in the Lorde I haue giuen thee to vnderstande to daye euen to thee Those which heare not nor make no account to giue themselues to that which is alreadie taught thē in the former verses 17. 18. walke in this worlde at haphazarde and knowe not what shalbecome of them as wee ourselues haue felt when wee were Papistes and so they be blinde and know not to whom to adresse themselues to bee assured of their saluation but are in continuall trembling And chiefly when they deeme themselues neere temporal death for they knowe not whether they goe and expect rather decaie then safetie If wee wil not walke in suche vncerteintie let vs take good heede not to despise the doctrine which wee haue heard in the two former verses for it is giuen vs to make vs verie wise and skilful and to the ende wee shoulde not be afraide of what affliction soeuer happen vs or is seene neere and imminent but that wee bee assured that the Lorde loueth vs and that hee hath care ouer vs and wil defende garde and deliuer vs from al afflictions and that by his meanes wee shal neuer perishe but hee wil saue vs eternally Solomon affirmeth it so when he saith That thou mayest put thy trust in the Lorde c. The ende therefore of the doctrine which is spoken to vs is that we be warie and that the doctrine pearce euen into our heartes not to rest there by opinion as doeth a profane or worldly historie But to the ende wee may learne to knowe and assure ourselues that God loueth vs and that hee wil neuer suffer vs to perishe but wil saue vs for euer giuing vs a blessed life in the glorie of heauen Solomon propoundeth vs this Theologie To day that is to say when wee haue time to heare it and applye our heartes theretoo which is al the time of our life the which wee ought to imploye to meditate the doctrine of our God and to exercise ourselues in the same day and night and principally when wee haue the bookes of the holie scriptures and faithful and true Doctours which busie themselues to make vs vnderstande the same We ought not to be negligent and slowe but prompt and readie to heare and vnderstand to the ende to beleeue by certeine knowledge and assurance which may bee wel rooted in our heartes and not to submit ourselues to the fayth of others as those which delight in their ignoraunce and say that they beleeue that which the Church beleeueth For God by his doctrine speaketh to euerie one of vs and wil that euerie one receiue it to beleeue therein and walke according to the same Solomō sheweth it wel when he is not content to say I haue giuen thee to vnderstand But hee addeth Euen to thee Or also thou receiue the woordes of the wise and doctrine So none can vaunt himselfe indeede to be faithful vnlesse hee be also skilful for God speaking of his faithful saieth I wil giue thee vnderstanding and wil teache thee the way wherein thou shalt walke Also al thy children shal be instructed of the Lorde I wil plant my lawe Psal 32. 89 in them and write it in their heartes c And wil sprinckle vpon you cleane water and you shal be clensed from al your crimes c. Esai 54. 13 Iere. 31. 33 34. Eze. 36. 25 and wil cause that you shal keepe my appointmentes Nowe that To daye is al the time of our life yea al the time wherein the word of God shal bee preached in the Church it is manifest by the same that wee ought to heare it beleeue it and obey it at al times And although the Iewes be warned To day if yee wil heare his voyce harden not your heartes c. yet the Apostle teacheth vs that the Psal 95. 7. 8. Hebr. 3. 12 13. 14. Psalmist hath not onely spoken of them of his time but also of vs. And seeing that Solomon by his doctrine striueth to persuade vs that wee put our trust in God and that we cannot doe so but by Iesus Christ which is our Propitiatorie and our Aduocate it foloweth that hee sendeth vs to Iesus Christ and wil that by the doctrine Rom. 3. 25. 51. 8. 34. of trueth we learne to beleeue in him to the ende that wee perish not but haue life euerlasting 20 Haue not I written to thee three times in counsels and learning To the ende we should not excuse ourselues if we vnderstand not howe wee ought to put our trust in the Lorde the Lorde hath giuen vs diuersitie of scripture as the bookes of Moyses the histories and bookes of the Prophetes wherein wee may learne to folowe the counsel of God and to knowe the loue which he beareth to vs and not content with this he hath giuen vs moreouer diuers scriptures by his Apostles and Euangelistes to the ende wee may see more clearly the right way of al righteousnesse and iustice of al holinesse and religion and that wee may contemplate more neerely the bountie of God and his loue towards vs in Iesus Christ his Sonne which is our assurance and our saluation And nowe againe hee hath giuen his Church many Pastours and Ministers of his worde the which is preached purely to many nations in diuers languages and giueth vs the olde and newe Testament translated faithfully into many tongues And so he giueth vs counsels learning in sundry maners as Solomon signifieth by three times putting according to the manner of the scripture a number certaine for the vncertaine If therefore wee be ignorant dul faithlesse and doutful it is our great fault seeing that God hath giuen vs so many scriptures and so many faithful expositours which are careful and diligent to ininstruct vs which cease not to open their mouthes often and to put
their handes to the penne to make vs the more wise and skilful Suche perseuerance is wel signified to vs when Solomon saith Haue not I written to thee c. Which thing hee speaketh in the person of God or of the wakeful Doctours And sheweth vs that it is not enough to haue care of the Lordes flocke for a certaine season but that wee ought to continue Also that the people bee not vexed if one cease not to propounde the scripture to them and that one striue to print the worde of the Lorde so wel in his heart that putting his trust in God his continual delight be to meditate this doctrine to speake thereof and to confirme his life thereafter by good workes and holie conuersation For in as muche as we are enclined to contrarie thinges and when we are taught are slouthful and negligent and easily goe out of the right way which wee are entred into For this cause it is verie needful that one write vnto vs three times which is that hee cease not to propound vnto vs the holie scriptures which are replenished with counsels and learning 21 To the end to giue thee to know the assurāce of the words of trueth to answere wordes of veritie to them that sende to thee It is not enough that wee haue the holie Scriptures and faithful expositours but to the ende wee may make our profite thereby and doe good to our neighbours wee ought to read the scriptures and heare the Doctours to suche ende as God hath giuen them vs. Solomon sheweth vs the ende saying To the ende to giue thee to knowe the assurance of the wordes of trueth c. Wherein he declareth to vs that the scripture and Doctors are giuen vs to haue a sure knowledge of the trueth whereto Saint Paule agreeth Moreouer it is meete that hauing so profited in this assuraunce Ephe. 4. 11. and certeintie we knowe howe to render a reason of our Fayth to them which shal desire to bee instructed by vs or which wil impugne the doctrine that wee haue learned Solomon wil haue it so when he saieth To answere c. Whereto Saint Peter agreeth saying And be ye alwayes readie to answere euerie one that demaundeth reason of the hope which is in you 1. Pet. 3. 15 c. The Apostle to the Hebrewes sheweth them wel that one ought so to profite in the worde of trueth that hee may be able to answere when hee sayeth For when as concerning the time ye ought to be teachers yet had you neede againe that one teach you the first principles of the beginning of the worde of God c. And Hebr. 5. 1◠if wee ought al so to profite in the worde of trueth the Ministers aboue the rest ought to be careful thereof to the ende to instruct the people in sound doctrine and stoppe the mouthes of the aduersaries of the truth As Saint Paule admonisheth them therof chiefly when hee writeth to Timothie and to Titus But although we ought to answere euerie one yet this is not to say that we may be al Doctours to haue publike charge nor that wee ought to knowe of force howe to expounde the Scriptures point by point It is enough for the simple sort to knowe that Iesus Christ is their Sauiour and that they be so confirmed therein that the suttleest Doctors of the world nor al the power of hel cannot withdraw them from the hope which they haue in God by Iesus Christ our sauiour And as wee haue not to doe to be so suttle so it is not meete that wee be ouer curious to enquire after that which appertaineth not to the honour and glorie of God nor to our saluation nor to the edification of our neighbours 22 Polle not the poore because hee is poore and oppresse not the afflicted at the gate Solomon folowing the lawe and the Psalmes hath alreadie often tolde vs of the poore accusing and blaming them which doe them wrong But because the worlde amendeth not for any time that commeth but rather waxeth woorse and iniquitie encreaseth daily as is seene by proofe for this cause Solomon persisteth to admonish vs of our duetie towardes the poore saying Polle not the poore because he is poore c. In commanding this hee first warneth Magistrates and Iudges of the earth to haue pitie and compassion on the poore and to yelde them presently the right that appertaineth to them without suffering themselues to bee corrupted by giftes or brybes by friends or parents to peruert the iudgement and doe wrong to him who through his pouertie hath no succour at al. But because experience sheweth that at al times the world is replenished with wicked Kings Princes Magistrates and iudges which fauoure them whome they please to oppresse and hurte the poore and that rightly one may charge them that the spoyle of the poore is in their houses wee ought also to vnderstande that Solomon accuseth them of oppression and vniustice of great malice and crueltie for when they bee set at the gate where anciently they Esal 3. 13. sate to do iustice wheras for the pouertie affliction of the needful they ought to bee moued to pitie and compassion they take occasion thereby to polle and oppresse them against the duetie of their office and against their consciences And this is because they set not God before their eyes nor haue no feare nor reuerence of his woorde nor force not to bee blamed For if one speake not according to their wil and pleasure they haue power and therfore they reuenge it presently And so one prooueth in them the trueth of the prouerbe which saith That if one speake wel of princes hee lyeth and if hee speake euil they amende him Secondly by this commandement hee admonisheth euery one of vs to beware that wee doe no hurte to our poore neighbours which are afflicted for lacke of goods or worldly succour That wee doe them noe harme by disceyte nor violence nor vnder shadowe of iustice As they doe which by sutes in lawe gnawe and eate vp the poore or by any other subtil meanes but the worlde is like to those great Mastife Dogges who when they see any little curre that is poore and feeble incontinently they runne vpon him and all to byte him and teare him Euen so by how much more one seeth a man feeble and weake by so much the more he is readie to pille and polle him and to doe him all the damage he can whereas for his pouertie and affliction hee shoulde studie to doe him pleasure And because what meanes soeuer is made to forbid these theeues robbers these couetous catchpols and vsurers to doe so and yet they bee not moued a whit more to mercie but harden themselues in their disordinate desires in their crabbednesse and crueltie Let vs vnderstande that this sentence and others like it serue for their accusation and condemnation Wherefore if wee wil not be accused nor condemned as pollers
them that giue their hande vpon pledge and are sureties for debts This matter hath beene spoken of and amongst other things it hath beene saide that Solomon seeketh not to withdrawe vs from Pro. 6. 1. 11. 15 doing pleasure and seruice to our neighbours whom wee knowe to bee in necessitie but hee wil not that for the liberalitie which we vse towardes our neighbours to solace and helpe them wee ourselues shoulde come into pouertie and neede he sheweth this now himselfe wen he saith 27 Why wilt thou put thy selfe in this danger for if thou hast not wherewithal to pay they wil take away thy bed from vnder thee Saint Paul is agreeable heereto Now the manner of aiding our neighbours ought to be that as wee should be content with things present so we should also helpe them with that which wee haue in hand and can wel spare and with good wil for wee knowe not if in time to come we shal be able to satisfie them whome we are pledge vnto and yet neuerthelesse in giuing our worde wee vowe to saue them harmelesse in the time to come for whome wee are suretie which is to do God iniurie to whom onely it belongeth to dispence of things future and as Solomon saith we put ourselues in danger of pouertie and to haue that thing taken from vs which is most necessary to vs which is signified by the bed 28 Thou shalt not remooue the auncient land marke which thy fore elders haue set Seeing it is commanded Thou shalt not remoue thy neighbors marke which they of olde time haue set in thine inheritance And acurse is pronounced for him which remooueth the marke of his Deut. 19. 14 17. 17 neighbour It might seeme that Solomon needed not to put this sentence in writing which conteineth nothing els but that which hath been saide by Moses but because wee are dul and sluggishe we haue neede to bee waked by many messengers also we are so giuen to the earth that wee haue neuer enough of it And if wee bee let a lone we wil put other mens possessions to our owne and vsurpe them to ourselues And if wee dare not take al for feare of blame and reprehension at least wise in the absence of our neighbours wee transport and shift the land markes somewhat further which were set and appointed time out of minde And so wee steale and rob the possessions of our neighbours and are accursed as we haue heard by Moses and also as Esay pronounceth saying Cursed bee Esay 5. 8. you that ioyne house vpon house and land vpon lande til there bee no more place left wil you dwel alone vpon the earth If wee wil bee free from this curse we ought to be content with our iust patrimony or with that which without disordinate desire we gain with our labour or otherwise get with equitie And if it bee not lawfull to transgresse that which our ancestours haue ordeined lawefully touching temporal goods which serue our bodies for this present life much lesse it is lawful to transgresse that which the eternal who is aboue al men hath ordeined by his worde for the health of our soules without adding or diminishing any thing For as the children of Israel through their rebellion and disobedience their smal trust misbeliefe did wander in the desertes fortie yeeres and there dyed not comming to the limits which God had appointed them in the land of Canaan So they which transgres the lawes of God shal be as Cain fugitiues rūnagates in this world so that they shal not come to the kingdome of heauen where out markes are pitched from before the foundation of the worlde We haue not to doe to Allegorizate this sentence and principally as the Doctours Sorbonistes doe which say Transgresse not the boundes of the Catholike faith which haue been ordeined from the beginning by the doctors of the Church and other learned men wherein they woulde not speake amisse but woulde giue vs good doctrine if by the doctours of the Church they vnderstoode Moses the Prophetes Iesus Christ and his Apostles who to make vs faithful obedieut haue taught vs the onely worde of God without passing their limittes or declining either on the right side or on the left But these scholasticall doctours make heere a double fault first when they thinke that Solomon hath spoken Allegorically heere for seeing in this sentence as wee haue seene wee finde sounde and pure dectrine conformable to the lawe and the Prophetes and that Solomon speaketh not darkely nor by similitude wee haue no neede to search for Allegories heere for that woulde bee to darken and corrupt the naturall sense of the sentence Secondly they faile in this that by the fathers they vnderstand those which haue busied themselues to teach and write since the time of the Apostles whether they haue giuen good doctrine or not It is enough for them that they may say our fathers haue doone so or saide so not once regarding if they haue followed rightly the worde of the Lorde or no for they bare more reuerence to men then to God and to mans doctrine then to the worde of the Lorde as may bee seene clearely by the articles of the Diuines of Paris 29 If thou hast seene a man diligent in his businesse hee shall stande before kinges and not among the simple people Albeit the courtes and houses of kinges and princes bee ordinarily stuffed with the negligent slouthful and idle persons and as much they can men driue out and expel those which are careful and diligent to apply themselues to wel doing according to Gods commaundement yet neuerthelesse wee wil not do Solomon so much as to reiect this present sentence for he speaketh not of that which is doone amongest carnal and worldly kinges princes and superiours although sometimes such men either for shame or necessitie to the ende to echewe further damage receiue into their courtes and houses wary diligent felowes which wil apply their businesse and followe their vocation faithfully as Pharao receiued Ioseph Saul Dauid Nabuchodonozer Daniel but he speaketh partly of that which one ought to doe in a wel ordered common weale and sheweth kinges and greatmen of the earth what assistance they ought to haue in their courtes and houses to deale in the affaires of their realme and countrey and partly hee sheweth what honour they are worthie of with mē that apply their busines faithfully and carefully partly also he speaketh of the account which one maketh of such personages For if men see a felow very cūning in his science or doings they say straightwaies that hee is worthie to serue a king that it is pitie that he remaineth in base estate Although therfore that nowe kinges and great men of the earth craue not muche the assistance and seruice of honest men which are wakeful and wary to doe their businesse this argueth not that this present sentence shold not be receiued as true and
he that doth so is esteemed wise wary expert an honest man chiefly of those that would be rich But one ought not to busie himselfe after such matters nor haue such a thought in his head as Solomon declareth saying Striue not to bee riche c. Hee forbiddeth not to striue or take paine For as wee haue seene heeretofore God hath appointed that man should applie himselfe in his businesse hee saith not that it is to bee rich for God which maketh nothing euil hath enriched many of his seruants Also he forbiddeth vs not to be wise and wary in ordering our goods and making our profite thereof keeping them or disposing them as wee ought to do but he forbiddeth vs to take care for the goods of this worlde Hee wil not that our minds and bodies should waxe weary in hoording vp goods riches as if without the same we were miserable and of Mat. 6. 19. 20. 25. 1. Tim. 6. 8. force must perish whereto Iesus Christ agreeth Hee forbiddeth vs also to be wittie as the children of this world who thinke not themselues wary enough if they boyle not after riches of the worlde as if their life consisted in the same And so making such commandement he wil that wee keepe ourselues from couetousnes whereof Luke 12. 15. also Iesus Christ admonisheth vs. And to obay Iesus Christ wel we ought to prop ourselues vpon the prouidence of God according as Psal 37. 5. 55. 23. 1. Pet. 5. 7. Eph. 2. 10. we are taught And in referring ourselues to the prouidence of God we ought not to be ydle nor negligent For seing that God hath created vs in Iesus Christ to good workes which he hath prepared to the end we might walke in the same our regeneration and satisfaction should be nothing if we were not careful to labour and take paines But our trauel ought to be free from al couetousnesse of worldly riches and we ought to regarde to what end God hath ordeined the labour which is that in him wee fulfil his wil to put our trust in him and yelde him obedience Thus doing our labour shal-be blessed of him which commandeth it for hee wilgiue vs suffisance and our riches shal be profitable to vs. Whereas if by any other meanes we trauel to get riches they wil be vaine and of no profite and wil vanish away so that we shal not knowe what is become of them Solomon signifyeth it saying 5 Wilt thou cast thy eyes vpon that when it is nothing For in bestowing it wil bestowe wings vpon it selfe like an Egle and wil flye vp to the skies To shew the vanitie vnprofitablenes of riches that we ought not trauel to gather heapes thereof hee calleth it a thing of nothing Or which is not or which one cannot obtaine to his minde although he bestowe great care thereon the which hee signifieth by casting the eyes or making them flye And signifying this care hee wil not that one vse it as hee wel sheweth in asking Wilt thou cast thy eyes As if hee saide It behoueth thee not to cast thy lookes on worldly riches to labour after them to obtaine great abundance for they are nothing And though they were somewhat yet one coulde not haue thē at his wil no more thā an Eagle which is swift of wing and flyeth aloft For as it foloweth in bestowing it wil bestowe An Eagle so swift is as nothing to vs and we cannot take her for wee cannot fly on hye in the aire which Solomon signifieth by the skies or heauens for by the same wee ought to vnderstande the aire which is high aboue vs As sometimes they are taken in the scriptures Insomuch as a thing being high in the ayre seemeth too touch the skies we ought I say to vnderstand it so and not the heauens which are the seate of God and the heritage of his elected For if it bee as harde for a riche man to enter into the kingdome of heauen as for a cammel to creepe through a needles eye the riches that are frayle and transitorie cannot come there When therefore it is sayde that riches will bestowe winges vppon themselues it is giuen vs to vnderstande eyther that they are not profitable and vanish sodainely out of our sight as the Eagle doth or as the smoke which ascendeth into the aire and no man knoweth what becommeth of it or that we are not able ynough to obtaine the riches which we desire after our owne disordinate couetousenes And so Solomon sheweth vs that we labour in vayne and that we bee not wel aduised when we seeke to enrich ourselues or lifte vs into an higher estate then God hath called vs vnto For riches ordinarily make men proude so that for their riches they thinke they ought to be chosen to higher estate which bringeth to passe that they fal very lowe For he that exalteth himselfe shal be brought lowe Note we therefore that we ought to be content with that which GOD sendeth and not giuen to auarice nor aspiring to high estates to become rich 6 Eate not the meate with an euil eye and couet not his delectable morsels If we set the euil eye agaynst the good eye which hath beene spoken of heeretofore We ought by the euil eye to vnderstand the Prou. 22. 9. niggarde snudge couetous vnkinde cruell and enuious person which cannot suffer to see good but to himselfe whereof ensueth that he hath no delight at all to succour or ayde other men with his goodes Solomon counselleth vs that wee should seeke no pleasure nor seruice at the handes of such a one when he sayth Eate not c. By meate we may vnderstande the thinges which are most necessarie for this present life as is bread Also the word that Solomon vseth in his language signifieth and is most commonly enterpreted breade and our Lord Iesus Christ teaching vs to demaunde our corporall necessities sayth that wee should pray Giue vs this day our dayly bread Therefore if of him that hath an euil eye wee ought not to craue that which wee haue most neede of Much lesse ought we to desire him to do vs any pleasure which may recreat reioyce vs. Solomon signifieth it wel saying And couet not his delectable morsels Wee vnderstande by delectable morselles that which is pleasant and recreatiue because there is nothing wherein sweete lips Epicures and gluttons delight more then in delicate meates and sweete morsels yea they make their bellies their Gods Note we moreouer that by meate and delectable morsels Solomon declareth couertly that although the euill eye bee a niggard snudge and couetous yet neuerthelesse he handleth himselfe well he liueth at his ease and enioyeth his pleasures But hee beholdeth not willingly his neighbour to florish and doe wel especially at his dispence Nabal the husbande of Abiga was such a one and so was 1. Sam. 25. Luke 16. the rich man 7 For as if he had thought
it in his stomake he will saye to thee eate and drinke but his hearte shall not bee with thee By this reason he sheweth well that it is true that the euil eye wil counterfaite liberalitie He wil bid his neighbours sometimes to Bankets and wil present himselfe to them offring them al seruice pleasure and wil protest it so with his mouth or signifie it by some outwarde signes as if he were fully determined so to doe and that his wil and minde were such indeede This is it that Solomon affirmeth saying as if he had thought it in his stomake which is to say as if he were wel pleased and agreed thereto So he wil say to thee eate and drinke But hee is an hypocrite and a dissembler speaking and making shewes and gesture without al good meaning as Solomon declareth saying But his heart shal not be with thee If a mā haue a noble heart can know that such is the affection of an euil eie he wil neuer seeke to haue pleasure nor seruice at his hand for he cannot abide that one shoulde helpe him against his wil And so such succour shoulde be more hurtful then profitable to him and it woulde serue him to no purpose to giue thankes or to offer his seruice for the same or to requite it Solomon signifieth it when hee saith 8 Thou shalt vomit out the morsel which thou hast eaten and shalt loose thy pleasant wordes He signifieth also that the euil eye is so woe that hee hath done any good deede that he wil doe some hurt afore he can bee recompenced for the same And as we say he wil cut his throate that hath receiued ought from him and wil anoy him so that no man shal haue peace nor pleasure about him And because it is a harde thing that we shoulde not speake euil of such fellowes and vtterly hate them and that we should not seeke to be reuenged of them Note we that Solomon by these three sentences couertly admonisheth vs to fly al occasions which may moue ill speeches debates or strife which are not fit for the children of God which ought to seeke folow al the meanes of peace concord and charitie with al men He admonisheth vs also to be careful to iudge and discerne betweene the liberal that beare a good minde and the enuyous which desire but al mischiefe to the end we loose not our time with the enuious thinking to recreate ourselues with them when they shewe vs a faire countenance and seeme friendly to vs. And that we put not ourselues in that danger to haue our throtes cut we and our family vndone and destroyed by such enuious snudges Wee are therefore heere warned to flie twoo things The first is the ruine and destruction of vs and our family The second the occasion of debates strifes hates and vproares 9 Whisper not in the fooles eare for he will despise the wisedome of thy woordes Although Solomō say the fooles haue despised wisdom instruction that they are threatned perdition as persons lost and cast away Prou. 17. 24. yet neuertheles wisdom ceaseth not to addresse her wordes to the foolish And so it may seeme that Solomō speaketh now against himself when he saith Whisper not c. Or at leastwise that he one Prou. 8. 5. while approoueth one thing another while disalloweth it which thing we ought neither to think nor say For the holy Ghost is not variable or chaungeable in meaning And therfore sith we see that Solomon knewe wel the despising that fooles made of the worde of God which is our wisedom and instruction and yet neuerthelesse he ceaseth not to vtter his wordes to fooles And afterwardes he now forbiddeth speaking to them knowe wee that the woorde of God ought to bee vttered to al manner of people as wee haue seene heeretofore And as our Lorde Iesus Christ sheweth it in many parables Pro. 1. 20. 8. 1. Mat. 28. 19. Mar. 16. 15. and commandeth it to his Apostles and hee himselfe hath spoken in the eares of fooles and contemners of good doctrine But when men shew their follie so far that of set malice they reiect that which they knowe to bee good one ought in no wise to talke of wisedome vnto them It is that which Solomon meaneth nowe when he saith Whisper not in the fooles eare c. Wheretoo that Mat. 7. Acts. 13. 45. agreeth which our Lorde Iesus Christ saith Giue not that which is holy to dogs and cast not your pearles before swine c. And Saint Paule vseth it so to the Iewes which blasphemed One might also say that Solomon speaketh heere of particular and secret admonitions because he maketh mention of the eares And also it is a common phrase of speeche to say I wil tel him in his eare for I will tell him in secret or by himselfe Of such admonitions fooles are not worthy but ought to bee reprehended and corrected openly to the ende to confute them if it bee possible and to bring others in 1. Tim. 5. 2◠feare 10 Remoue not the ancient Lande marke And enter not in the fieldes of orphans Wee may see in the holy scriptures that God hath poore orphans widowes and strangers in great estimation for not only hee commandeth vs to aide them and doe them good and himselfe defendeth them from wrong but also threateneth those which do them iniurie outrage and violence But men make no account neither Leui. 19. 91. Psal 82. 3. 4. Esa 1. 17. Exod. 22. 21. 22. 23. 24. Zach. 7. 9. of the commandement nor of the defence and threatning Solomon knewe it wel and therefore after Moses to make these men more inexcusable he vseth the same caueat to forbid them saying Remoue not c. Wherein although hee speake but of orphanes for breuities sake yet notwithstanding hee letteth not to comprehende the others therein as he hath shewed by the generalitie precedent And in the breuitie he hath the rather named the orphanes because according to their age they are most weake and least skilful to defende themselues The world of the wicked knoweth it well and therfore it is thē whome they rob spoile willinglyest Chiefly those which are giuen them for tutors and defendours are they which polle and eate them soonest making faire items of costes and expences and getting account-takers which are fauourable vnto them to the end that those costes and dispences which they bring in may be easilie allowed as if they were iust and reasonable They would bee afraide ashamed to present such accounts before honest and substantial men and of a good conscience and yet they haue no feare of God who wil neuer forsake the poore fatherlesse children but deliuer them from oppression by his power might which might the oppressers cannot withstand and wil performe the office of a good gouernor as Solomon pronounceth of him saying 11 For the redeemer is strong And hee
wil pleade their cause against thee This is as though he said because Orphans are weake quyte voide of al humane succour thou art so hardie as to polle and oppresse them but although men haue no care to take their cause in hand withstand the outrage violence that thou vsest to them or that thou thinkest thy selfe the strongest and none dare nor can resist thee yet neuerthelesse they are not voide of succour They haue a redeemer who not only hath good wil to deliuer them from thy hands and violence but also power which power he wil imploy against thee and thou shalt not resist him And as Orphans and fatherlesse children through their weakenesse and smal strength cannot let thee to eate them and destroy them euen so what valiancie soeuer thou hast yet canst thou not let but God wil bee reuenged vpon thee and wil put thee to perdition Hee is their father wherefore hee wil doe his duetie to maintaine his children The Play of Psa 68. 6. the strong redeemer shal be that he wil make knowne the wickednesse of the oppressours he wil condemne them and reuenge himselfe vpon them and they shal notwithstande nor haue any succour at al. 12 Apply thy hart to vnderstanding and thy eares to words of knowledge Esa 10. 2. 3. Oftentimes already Solomon hath sought to make vs attentiue to the doctrine of God the which hee calleth one while lawe another while instruction and another while wisdome science and vnderstanding He doth the same againe in this present sentence And it is because we haue great need to be ofteÌ„ aduertised of that which appertaineth to the glorie and honour of God to our saluation the edification of our neighbours for of our owne nature wee are so giuen to the worlde that wee despise that which is of God and it seemeth to vs that it is but time lost to apply ourselues theretoo because we be not thereby the more exalted to wordly honours nor more enriched with substance but the rather despised and reiected polled and oppressed Neuerthelesse if wee wil be exalted to true and perpetual honours and enioy the goods which wil not perish wee ought to followe that which Solomon hath alreadie often taught vs and that which presently he doeth teache vs. And to doe this same we ought to apply al our vnderstanding to learne to serue God and our neighbours and therein to spare neither bodie nor minde as God hath created both the body and the spirites and wil that wee bee wholy his and our neighbours True it is that the harte is the principal as wee ought to vnderstande it by many witnesses of the holy scriptures wherein is saide that God beholdeth the hartes and that wee are admonished to feare him and loue him with al our hart and that true worshippers worship the father in spirite and trueth And Solomon signifieth it heere somewhat when in the first place he requesteth the applying of the heart And afterwardes sheweth vs that by the right affection of the heart the outward senses ought to bee applyed to receiue instruction which hee calleth wordes of knowledge And in this manner hee sheweth vs that we are not sufficiently instructed if wee giue not our hearing to the woorde of the Lorde the which is our knowledge And so that the preaching of the word is very necessary for vs insomuch that without this holy ministery wee are all ignorant Not that God is not sufficient and of power to instruct vs otherwyse without outward meanes by reuelations and secret inspirations But he wil haue vs to folowe the order which he hath established in his Churche and that by mens meanes we be taught 13 Withdraw not correction from the childe if thou beate him with a rod he wil not dye It hath beene spoken of the chastizing and correction of children But because for the most parte children are very harde to gouerne Prou. 13. 24. 19. 18. 22. 15. and almost vncorrigible and there are many foolish fathers and worse mothers which wil neither chastise nor suffer others to correct their children for they striue to persuade themselues that they feare that one wil kil their children because they are tender and delicate in which doing they thinke themselues more wise theÌ„ the holy Ghost And yet they loue not their children so tenderly as they ought and haue not that care ouer them which they shoulde haue For perswading themselues that they preserue the bodies of their children not willing that they should in any wise be touched they send as much as in them lyeth their soules to perditioÌ„ maintayning them in folly and wickednesse for this cause Solomon not content with the former admonitions sheweth nowe that they ought not to be afraide that the rod wil hurt the children when he saith Withdraw not c. He is not content to say Correct thy child but considering how profitable it is to continewe in brydling and correcting children he wil not that parents hauing once begunne to chastice them shoulde leaue of incontinent and grieue to take the paine and care about them to correct them As many parents will giue ouer their children after that for one or two corrections they cannot make them to amende Either they despaire of them or else are afraide to make them dul and blockish or else vtterly to kil theÌ„ Solomon wil haue fathers and gouernours of children to continew in correcting and chastising them according as they shal see needful and therefore hee saith Withdraw not correction c. And to shewe that hee meaneth not correction only of wordes he addeth If thou beat him with a rod c. He knewe that children woulde put no beleefe in woords nor make no account of verbal speeches therfore he would haue one to deale with the rod and promiseth that the bodie shall not be hurt therewith so that death shal folow for he sayth Hee shoulde not dye Wherein he instructeth parents and sheweth them that they ought not to spare the rod but shoulde make â—heir children feele it sharply to make them remember to behaue â—hemselues wel and not to returne to their wonted folly And sheweth them that the markes or little woundes which they shall make with the rod vpon the bodie of their children shall not bee mortall Also parentes are admonished that in chastising their children they seeke not to kil them One may say moreouer that when Solomon sayth He should not dye That he giueth vs somewhat to vnderstande that those parentes which are carefull too correct their children doe saue them from the gallowes and doe let them from being executed by iustice Contrariwise they which make no account to chastice them send them to the galowes as much as they can but Solomon sheweth vs another deliuerance which is greatly to be set by when he sayth 14 Thou shalt beate him with a rod and deliuer his soule from hell The temporall gallowes or gibbet
destroyeth but the body for a certaine time but hel swalloweth the soule for euer yea and the body to after resurrection to remayne in perpetual torments both bodie and soule Wherefore if fathers and gouernours ought to be careful to keepe the bodies from the gallowes by chastizing and beating their children with rods by a farre more reason when by meanes of the rod one may keepe them from death eternal they ought not to be negligent to vse the rodde and yet neuertheles noâ— thinke that the materiall rodde which one holdeth in his hande hath such vertue of it selfe alone for it is an instrument that GOD maketh to preuaile as he thinketh good The principall rod to deliuer children from hel is the woorde of the Gospell which is the power of God to saue al beleeuers And so it is not ynough nor yet the principall point of correction and chasticement To beate with the rod but with the same the principall and most necessarie is that fathers and gouernors bring vp their children in the knowledge and wayes of the Lorde And therefore they that haue Ephe. 6. 4. children in charge ought to beecareful to shewe them good examples in liuing soberlie in this present world so that no filthy worde proceede out of their mouthes but only that which is good to the Tit. 2. 12. Ephe. 4. 29. vse of edifying c. 15 My sonne if thy heart be wise my heart shal reioyce and I also Carnal and worldly fathers are maruellously reioiced when they see their children increase in beautie or temporal prosperitie when they see their bodies are in good health and they receiue pursely profit in augmenting earthly goods and when they haue the craft to maintaine themselues ciuilly with their neighbours to haue them stil at their commandement And yet they are not careful a whit howe they dispose of their soules They haue no care but of that which is seene with the eye and reioice in no other thing Likewise the children of such men for the most parte resemble their fathers and reioice not but in worldly matters But the faythful and true Christians reioice principally when their children inwardly are wel disposed by wisedome Solomon sheweth it when he saith My sonne if thy heart bee wise c. When Solomon is not content to say simply my heart shall reioyce but addeth and I also hee admonisheth vs very wel that the greatest ioy of parents ouer their infants ought to be when they see them wise but not after the worlde for the wisedome of this worlde is but folly before God but that they bee filled with diuine wisedome although this world reprooue it Therefore when man beholdeth but the face and there is none but God which seeth the hart one may aske how fathers mothers may reioyce at the wisedome of the heartes of their children The answere is that if the heart be wise it will shewe himselfe so by workes and words which are of God For the hart which is truly giuen to wisedome suffereth not the outwarde members to bee ydle but as much as in him lyeth forceth them to say and doe things which are to the glory and honour of the Lorde and to the profite and health of his neighbours And so it behoueth the children to reioyce their parentes imploying themselues to say and doe things good and honest iust and righteous Solomon signifyeth it saying 16 And my reines shal leape for ioy when thy lips speake righteous things See heere how the wisdome of the hart is manifested by the lips by the which we shal vnderstand al other members which we must turne from wickednesse and apply to wel doing according as God teacheth vs by his word But Solomon to shunne prolixitie speaketh but of lips and the rather of them than of other members because they are readiest to manifest the inward partes and most fit to shew forth the praises of God and likewise to mainteine the heart that it wander not heere and there out of wisedome as we prooue for when wee thinke of any thing it is streightwaies gone out of our hearts except we common and talke of it and speake with our mouthes And also when the lippes speake according as the heart is affectionate the other members are the more ready to execute that which is vttered And when he saith My reines shal leap for ioy he vseth repetition which is familiar in the scriptures It is the same which he hath said My heart shal reioyce and I also For the reines are taken for that which is most profoundly hidden in man which is the hart as may bee vnderstoode in that the knowledge thereof is reserued to the Lord and when he ioineth speaking of righteous things to the wisedome of the heart he sheweth that Iere. 17. 9. 10. wisedome resteth not in phantasies and good intentions of men but in true knowledge of the wil of God the which he declareth to vs by his word which is the perfect rule to guide vs to wil thinke lay and doe that which is right and equitie which resteth onely in this that we yeelde the honour to God which appertaineth to him and that wee aide one another in true charitie and brotherlie loue This thus considered wee see whereof it is that parentes ought to reioyce principally in regarding the conuersation of their children The superiours in seeing their subiectes And the ministers in considering the flocke that they haue to feede Therefore sith folly is bounde in the heart of the childe it foloweth wel that al they which haue any gouernement of youth ought Prou. 22. 15. very carefully to obey that which Solomon commandeth them ver 13. 14. Otherwise they cannot haue true ioy for folly remayneth And so the lips speake not of righteous things where at all faythful and Christian gouernours ought greatly to reioice And therfore according to the estate that they occupy they ought to vse correction to driue a way folly which is bound in the harts of children the magistrates in one sorte the ministers in another and the fathers in another for they haue not al one and the same power The ministers force consisteth onely in the worde Magistrates haue the sworde and fathers the rod and also they may vse warnings and admonitions by the worde For although it appertaineth onelye to ministers to preache the worde publikely yet neuerthelesse as magistrates and parents ought to gouerne themselues by the same so ought they to vse it towardes them which they haue in gouernement 17 Let not thyne hart bee enuious against sinners but let it bee in the feare of the Lorde continually It seemeth wel to yong folkes that they are wise ynough if they folowe the multitude and seeke to raise themselues vp and bee of value in aduauncing themselues and working their owne profit although it bee to the damage of their neighbours and so they are sinners that is to say hauing their hartes infected and corrupted
force and escapeth the dangers wherein the strong men of the worlde perishe This same was seene at al times in Noe and the Giants which were of his time in Moyses and Pharao In Ioseph and his maistresse In Daniel and his enuyers In Dauid and Saule and in many others as in the Prophetes and their enemies the Apostles and their persecuters and nowe in the poore faythful and their aduersaries which are the great sages of the worlde as the Pope and his Supposts Kings their flatterers and tormenters Wherefore wee ought to vnderstande that wee shoulde not aspire to the puisance and force of this worlde which maketh a man proude and so of force hee must perish seeing hee hath God for partie against him but being feeble and abiect according to the worlde wee ought to fortifie ourselues in humilitie of spirite and then wee shal haue the Almightie on our side 6 For thou shalt make warre by good aduise and safegard is in the multitude of counsellours It is very needful for a man to bee wise and skilful otherwise if warre rise against him he hath no power or force which is woorth any thing For as wee haue seene power is in the wise man and force in the skilful without wisedome a man is not wel aduised and despiseth al good counsel that one can giue him And so as hee is without power and force euen so hee knoweth not on what side to turne him to fight with his enemie and ouercome him or put him to flight and keepe him that he hurt him not But if a man by the conduct of wisedome and prudence aduyse warily and neerely that which he hath to doe and seeke to haue the opinion of men of good counsell if warre aryse or hee must begin it he shal knowe howe to guide it as Solomon saieth For thou shalt make warre by good aduise And obtaine victorie as Solomon signifieth saying And sauegard c. Abraham was a stranger in the lande of Canaan and had no great might according to outwarde apparance and yet hee made warre by good aduise against foure Kinges Moses Iosua some of the Iudges and Kings of Iuda haue made warre by good aduise to wit according to the Gen. 14. 14 commandement of the Lorde and haue not only escaped dangers but also obtained victorie Wherein we ought to learne that if by the worde of the Lorde we print in our heartes his feare which is the beginning or principal pointe of wisedome if it chaunce that we must go foorth to battel wee shal handle it wel And although wee perishe or die in the pursute yet neuerthelesse wee sticke not to obteine victory ouer our enimies the which Solomon calleth safegard for our fooes obteine not that against vs which they pretend seeing wee perishe not for euer as they desire but our soules are in consolation and our bodies rest for a season in the dust I say namely if it chaunce that they must goe out in battell for it woulde not be good aduise nor counsel if by ambition or couetousnesse to raigne and enlarge our limites or for desire of reuenge wee make warre as doe the great men of this worlde which haue no true knowledge of God and make no account to learne him by his worde In the same only one findeth good aduise and it is made common to vs by multitude of counsellours as Moses Dauid Solomō the Prophets Iesus Christ and his Apostles and also the great number of faythful ministers and teachers of the truth If we wil beleeue them we shal-be wise and men of knowledge we shal haue power and force and by good aduise shal make warre when it shal be needful and not otherwise And yet afore we insinuate ourselues therein wee shal-bee carefull to restraine it and as much as is possible and lawefull wee shal searche the wayes of peace As Saint Paule admonisheth vs. If superiour powers doe not gouerne and guyde themselues there is no good aduise and by consequence no safegarde Rom. 12. 18. but destruction for where no knowledge is the people falleth And if by good aduyse and counsell wee must make temporal Prou. 11. 14. and bodily warre by a further reason when we haue strong suttle malitious and cruel enemies which are hurtful to vs and seeke to suppresse vs to make warre against them wee haue neede of wisedome and skil of power and force fortified with good aduise and counsels For this cause Saint Paule seeketh wel to munite vs as appertaineth speaking of the preaching of the Gospel wherein Christ is communicated saying That he teacheth euerie man in all wisedome to the ende to make euerie man perfect in Iesus Christ We are also admonished to enterprise nothing rashly but as it were Ephe. 6. 10. Col. 1. 28. Organs or instruments of our God wee permit that he finishe his worke 7 Wisedome is haughtie to the foole wherefore he shal not open his mouth at the gate There is not so wicked a man in the worlde which seeketh not to persuade himselfe that hee is an honest man and there is none so foolishe which esteemeth not himselfe wise and yet neuerthelesse they are al naked of wisedome neither wil they nor can they attain thereto for they are carnal and she is spiritual they are earthly yea hellishe and she is heauenly yea aboue the heauens and there is none that can be partaker of her but by the worde of God the which is despised and reiected by fooles and they haue no vnderstanding thereof This highnesse is signified to vs when Solomon saieth Wisedome is haughtie c. Wherein hee approcheth to that which Dauid saieth Thy iudgements are farre from his presence O Psal 10. 5. 92. 6. 7. Deut. 30. 11. Lorde for thy lippes are great and thy thoughts verie deepe c. But it seemeth to withstande that which Moyses saieth That commaundement which I commaund thee to day is not hid from thee neither is it farre of c. For Moses speaketh to the people of Israel whom he rebuketh of corruption frowardnesse and follie The answere is That Moses in the first place speaketh properlie to them which yelde themselues easie to be taught although his worde bee addressed to al the people This is notorious by the promise The Lorde thy God wil circumcise thy heart and the heart of thy successours c. the which appertaineth not but to the faithful and obedient as it behooueth vs well to vnderstande for the wicked and obstinate are vncircumcized according as the scripture calleth Iere. 9. 25. Eze. 44. 7. Act. 7. 15. them In that then that one hath a circumcized heart he yeldeth himselfe obedient to the Lorde and his doctrine is easily found and not otherwise Also although that in the seconde place he addresse his speeche to al the people reproouing them as is saide yet notwithstanding the reprehension or blame is laide properly against the stubborne incorrigible
the wise from afflictions miseries but hee sheweth that they should not be grieued therat but beare it out patiently for they shal be of no long indurance Hee signifieth it when he saith and there shal be an end c. Nowe that hee meaneth the end of tribulations he sheweth it wel when he addeth And thyne hope shal not bee cut off For hope is linked to patience the which proceedeth of tribulation Wee glorifie ourselues in tribulation knowing that tribulation ingendreth patience patience experience experience hope If we hope for that which we see not wee looke for it by patience Although therfore that the wise because of their wisedom endure outwardly greate euils bitter yet neuerthelesse Rom. 5. 3. 4. 8. 25. they sticke not to feele the goodnes and sweetnes of wisedom for hoping that their tribulations shal be of no long endurāce and that finally by wisedom they shal obtaine great reward they reioice themselues according as Iesus Christ biddeth thē Wherefore Mat. 5. 10. 11. 12. Iam. 1. 1. 12. being trulie instructed in the word of the Lorde which is the true wisdom let vs say with S. Paule We wil not faint but although our outwarde man bee corrupted yet the inwarde man is renewed day by day c. And to say so truelie let vs take heede to 2. Cor. 4. 16. Prou. 23. 17. 18. will to flee afflictions in following wickednesse according as Solomon warneth vs thereof making vs the same promise that hee nowe doeth Note wee moreouer that it is not without cause that I haue sayde that for to try the goodnesse and sweetenesse of wisedome and to enioy the same it is not ynough to haue knowledge thereof if we doe not finde it For many are lightned with the knowledge of trueth which is the true wisdome as are they which receiue the seede by the hye way or in stonie places or amongst thornes and yet neuerthelesse they finde not wisedome neither yet prooue of what goodnesse or sweetnesse she is but after such knowledge they are in worse estate then afore Such men haue had the knowledge of wisedome but they haue not founde her because they haue not set their minde and affection thereon which it behooueth them to doe that wil finde her and haue the true ioy of her goodnesse and sweetenesse Wherein wee may vnderstande that it is not ynough to bee illuminate with the knowledge of trueth but that wee ought to bee regenerate and made newe creatures to walke in newnesse of life Beholde Iudas the traytour knewe the trueth but he was not regenerate and therfore Mat. 12. 43. 2. Pet. 2. 20. Prou. 2. 3. he hath not founde wisedome neither did hee enioy her goodnesse and sweetnesse 15 Lay no wayte as a wicked man against the house of the righteous and spoyle not his resting place As the wicked are neuer in peace first in their consciences Secondly without because they haue not such prosperitie as they desire euen so asmuch as is possible for them they put the good iust to trouble wast and destructiō And to doe this same they haue craftes and cautels subtil wayes and fetches outragious and violent vngodly and cruel Solomon signifieth the crafts that they goe about by laying of waite and the outrages and violences by spoyling when he saith Lay no waite as a wicked man c. Wherein wee haue to note that wee esteeme that which is gathered togither in the house or resting place to bee in suretie and commonly there is that which is best and most precious Also we ourselues drawe thither to be in couert and safetie Wherfore knowe wee that Solomon forbidding vs to lay waite as the wicked against the house of the righteous signifieth that the wicked spareth not the iust a whit but doeth him the greatest damage that he can and the most trouble that is possible and when in this point hee woulde not haue vs too bee like vnto him hee admonisheth vs that as much as wee can wee put our neighbours and their goods in safetie and let them liue in rest and peace not seeking any way to trouble them And although hee name but the iust yet this is not to say that it is lawful for vs to doe damage or trouble or molest them which wee know to be wicked but he forbiddeth namely the iust because the wicked wil rather do it to the iust then to their likes And also because by our nature we resemble God which when they see any little curre to bee assayled they al runne vppon him So doe they commonly against the iust which are the most weake and feeble before the worlde This similitude is not vnproper as it appeareth by the complaint which Psal 22. 17. 21. Dauid maketh and by his prayer Now the feeblenesse of the iust is wel marked when Solomon attributeth to them one onely little house and not a realme wel defended nor a strong castle And when hee attributeth to them resting place and not chambers wel garnished with Tapestrie and beddes of Parament Meane while what feeblenesse soeuer bee in the iust man Solomon wil not that wee lay wayte against him to trouble him and put him to destruction as the wicked striueth to doe to the ende hee may make himselfe great mightie and rich by the destruction of the iust man But the wicked abuseth himselfe farre and wee also if wee bee of his opinion and followe his order of doinges for it is vnpossible to ruinate and destroy the iust and the wicked cannot stande but destroyeth and vndoeth himselfe by his awaites and practises Solomō signfieth wel this same saying 16 For the iust man falleth seuen times and riseth againes but the wicked fall into mischiefe Although the wicked are hote to pursue the iust and neuer ceasse to afflict them to ruinate and destroy them and that oftentimes the iust bowe vnder the burden insomuch that it seemeth that they are dispatched and past remedie as likewise they themselues Psal 18. 5. 6. 22. 3. 4. 44. 10. are tempted to thinke as one may see by the complaintes of the holy ones in the scripture yet neuerthelesse they bee not abased nor ouerthrowne according to the desire of the wicked but as seuen times that is to say often they fal euen so they rise againe and recouer their falles not by their owne proper vertue but by the aide of God which heareth the complaints of the holy Contrariwise although the worlde fauour the wicked and susteine them and Psal 3. 5. 6 9. 10. 18 7. 22. 24. 25. 34. 18 that they themselues mainteine themselues wel as it seemeth too them and that they thinke and say in their heartes that no euil wyll euer come to them yet neuerthelesse the euil which they worke against the innocent ouerthroweth and destroieth them so that they can neuer rise againe Solomon pronounceth it in briefe when hee saith But the wicked
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
presently admonisheth vs of the same Then seeing wee see that the scripture speaketh so often of the feare of the Lorde and that they recommende it to vs so carefully knowe wee that it is the principal thing that God requireth of vs for by the same wee are turned from al euill and followe the good that hee commandeth vs. Knowe wee also that wee are so obstinate and stiffnecked in our disobediences and rebellions that it is great neede to mollifie our heartes by often admonitions of the feare of the Lord. Fourthly because in this worlde with religion we haue need to liue in peace and tranquilitie to keepe ciuil order Solomon teacheth vs howe we ought to keepe it when he warneth vs too feare the king not as the wicked criminals which feare the gibet more then the men of iustice who are comprehended vnder the name of King but as Saint Paule and Saint Peter teach vs. And so although Solomon ioyne the feare of the king with the feare of the Lorde Rom. 13. 1. Pet. 2. 13. yet neuerthelesse wee ought not to feare iudges and rulers as God but according to God and for his sake and wee ought to know that who so despiseth the Magistrate hee hath no feare of the Lorde but is disobedient and rebellious to him Know wee also that seeing the feare of the king is ioyned with the feare of the Lorde that Magistrates are as assisters or Liefetenants of God that they ought to represent him and haue his image so imprinted in them that it may bee seene in their administration And therefore when Solomon teacherh vs to feare the king he sheweth couertly that mē of iudgement ought to bee wise vertuous true holy and iust Fiftly because there are many which despise both God and the king and scorne all religion and ciuil order and that it is right dangerous to bee familiarly conuersant with them least one should bee in the way to resemble thē for this cause Solomon forbiddeth vs their company and acquaintance saying Meddle not with them that are disguised They which haue not that apparel which they ought to haue and weare that which is not conuenient for them are disguised and men cal them so Now it behooueth vs al to be clothed apparelled with the feare of the Psal 2. 5 Pro. 1. Lorde as wee may vnderstande it by many places They therfore which despise the feare of the Lorde and of Magistrates are by good right called disguised Some cal them vnconstant and mutable and it is not without cause for the worde that Solomon vseth signifieth so And also indeed they which feare not the Lorde nor the Magistrate are neuer firme in a good purpose but turne to vanitie follie wickednesse and dissolutions For seeing that by the feare of the Lorde one refraineth from euil and that it is the beginning or principal point of wisedome it cannot be but they which reiectit must be vaine foolishe wicked and by consequence vnconstant and mutable Others cal them seditious because they reuolt from the commandement of God and of the Magistrate and doe the contrarie Of suche men the acquaintance and familiaritie is verie dangerous not onely because in folowing them one is rebellious to the Magistrate who beareth the sworde to punish corporally the rebels and seditious but also hee is in danger to loose his soule seeing that such disguised vnconstant and seditious and with them their adherents goe to perdition sooner then they are aware of or then they would as Solomon sheweth it saying 22 For their destruction shal rise sodeinly and who knoweth the ruine of them both Because we haue seene at al times and yet doe see that the wicked contemners and scorners of God and of al good policie flourishe and prosper and that according to carnal sense and humane apprehension it seemeth that their glorie and triumphe indureth long For this cause if wee wil beleeue Solomon or rather the holie Ghost as we ought to doe let vs renounce our sense and vanquish it to the ende that it let vs not to knowe and vnderstande that the wicked are not long in glorie triumph and prosperitie but that straight way they come to perdition and sooner then they or others can perceiue it or knowe it As Solomon signifieth when he asketh And who knoweth the ruine of them both That is to say of the wicked malicious peruerse of whom he hath spokē here aboue of the disguised vnconstant seditious of whō he hath also spokē Or of the two that is to say of them which feare not God and which feare not the Magistrate Noe knewe not the ruine of the worlde by the flood to come but that God reuealed it to him and the worlde thought not of it as Iesus Christ pronounceth it Lot Mat. 24. 38. 3. Luk. 17. 28 19. Exo. 33. 5. Psal 73. 18 19. Psal 30. 12 13. 47. 9 10. 11. Mat. 24. 44. 48. 1. Thes 5. 2. 3 Psal 9. 4. 5 2. Pet. 3. 8. Rom. 8. 18. 2. Cor. 4. 17 2. Thes 1. 7 also looked not for the subuersion of Sodome to be so neere nor the inhabitantes of the same Solomon therefore speaketh truely when he saieth For sodeinly c. Hee speaketh according to the threatning of the Lorde yee are a stifnecked people I wil come sodeinly vpon thee and destroy thee c. And to comprehend this wel it behooueth vs not to regarde the space of time wherein the wicked prosper but wee ought to consider and knowe that al thinges be they neuer so farre off are nowe present with the Lorde Also it behooueth vs to beleeue that as the sufferances of times present are not worthie of the glorie to come for our tribulation is of smal indurance and verie light and bringeth foorth meruellously in vs a weight of eternal glorie also the glorie triumph power and ease of the wicked their delightes and prosperities are not of long indurance and are nothing in respect of their ruine and perdition which shal be for euer For the Lorde Iesus Christ shal appeare in heauen with the Angels of his power and in flames of fyre working vengeance on them which knewe not God c. Who shall suffer payne that is to wit eternal perdition c. There is great difference betweene the longest space of time that men can imagine and a perpetuitie which is incomprehensible to vs insomuche as it hath no ende Notwithstanding neither seeing it nor comprehending it by our humane sense and natural reason it behooueth vs to beleeue it for God which is veritable reuealeth it to vs by his worde 23 Also these thinges appertaine to the wise It is not good to knowe any mans face in iudgements Solomon heeretofore hath put foorth to vs many sentences so excellent that we ought not nor may not iudge but that they are proceeded from great wisdom and as they are proceeded therefro so they are also profitable to teache wisedome
one thing let the other to bee done such sense is not vnconuenient but the first agreeth right wel with the scriptures as may be seene and containeth large doctrine and of good edification 28 Bee not a witnesse without cause against thy neighbour for wilt thou deceiue with thy lips To fauour the wicked which they loue carnally and to bee welcome amongst thē also to hurte indamage the innocent whome they hate vniustly and of whome they looke for no support or fauour men make no difficultie nowedayes to speake against their consciences in lying slaundering and laying false reproche against them Solomon sheweth wel that it is against conscience and of set purpose when they doe so First when hee saieth simply Bee not a witnesse against they neighbour For also it is not ill done to beare witnesse against the iniurious and wrong workers the dissolute and reprocheful But it is necessarie to accuse them and purchase their correction and punishement As wee ought to vnderstande if wee haue any smacke of natural sense and also the scripture sheweth vs it in many places Solomon I say saieth not simply Bee not a witnesse against thy neighbour c. but hee addeth Leuit. 5. 11. Num. 35. 30 without cause And heerein as it is said he sheweth that the slanderers and false witnesses doe sinne against their consciences of malice deliberate For there is none bee hee neuer so wicked Deu. 17. 6. Mat. 18. 16. 17. Iohn 18. 23. which wil not iudge it to bee very ill done to hurt or seeke to hurt his neighbour when hee giueth him no occasion Likewise if the wicked indure euil for iust occasion and that he seeketh to perswade himselfe that hee hath giuen no occasion thereof he wil complaine and say that men do him wrong to punish him which is a very sure argument that slaunderers and false witnesse bearers doe sinne against their consciences and of set purpose seeing they knowe well ynough that those whome they witnesse against haue giuen them no occasion of the wrong which they doe vnto them Secondly when hee asketh And wilt thou deceiue with thy lips For no man seeketh to deceiue but hee which proceedeth of set purpose and is reprooued by his owne conscience that hee doeth euill and that hee would not that others shoulde do the lyke vntoo him Also Solomon doeth pricke the conscience of the false witnesse bearer more neerely when hee vseth interrogation then if hee vsed a simple affirmation And rebuketh him more sharply of his malice which is not little but great and very detestable for men are not therewith only indamaged but also God is greatly wronged thereby by the malicious hypocrisie of such people when vnder shadowe of religion they seeke to vndoe their neighbours for to be hollow in witnesse bearing they bragge themselues to bee honest men as one may see when they make no difficultie to sweare that they say true and they knowe wel that they lye and that they shal lye falsely In this manner they wrong God greatly For they take his name in vaine in forswearing themselues and they recke not if God bee the author of lyes and asmuch as in them is possible they dispoyle God of his trueth and by consequence of his deitie which is to adnihilate him wholy for he cannot be God if he bee not veritable We see then that it is for good cause that Solomon attributeth fraude to them seing they counterfaite honest men swearing and promising to say the trueth and their hart is otherwise bent to wit ful of treason and disloyaltie And so the disceite is in the heart as God wel seeth it and the periured himself wel knoweth it Neuerthelesse in the sight of men which see but the outward shape the disceit is in the lips when they promise one thing and doe another quyte contrarie It is thus that they deceiue men And therefore Solomon saith And wilt thou deceiue with thy lips Wee see then that it is a very wicked thing to backbyte and beare false witnesse But yet the worlde maketh no difficultie of it as hath bene saide heretofore And although the scripture admonish vs often to withholde vs from false witnesse bearing yet neuerthelesse men amende not This is done because they thinke not that God is witnesse and iudge thereof and that they loue not their neighbours 29 Say not I wil doe to him as he hath done to mee I wil recompence euery one according to his worke Albeeit the world deuoide of good sense and right iudgement say that a man is worth nothing if he haue not blood in his nailes and if he reuenge not himselfe on them which haue offended him yet neuerthelesse one cannot so much abuse himself in speeche but his conscience wil shewe him in spyte of his head that one ought to bee peaceable and not to reuenge himselfe on his enemie according as he desireth For let vs take the most wicked man in the worlde who if he haue done iniury to any one whome he esteemeth stronger then himself he wil be content that he which is offended should holde his peace and dissemble the iniurie which is done to him and not reuenge it he will not thinke him for this a man of no value Likewise if he whom the wicked hath offended goe about force himself to be reuenged the wicked man wil seeke to appease him shew him that the offence is not so great that he ought so to couet to be reuenged Caine sheweth vs this somewhat for hauing offended God by the murther which hee had committed his wil was Gen. 4. good that GOD who was the stronger shoulde haue left him vnpunished And seeing that he coulde not shunne the iudgement nor flye the vengeance of God he complaineth saying my puniment is greater then I can wel beare Wherein one may see that the conscience of a man teacheth him that one ought not to be reuenged ouer his enemy And when Saule who was a wicked reprobate at diuers times iustifieth Dauid in that he had the power and opportunitie to reuenge himselfe and yet neuertheles had spared him he sheweth vs that a man be he neuer so disordinate hath 1. Sam. 24. 26. witnes in his conscience that he ought not to reuenge himselfe ouer his enemie according to his owne desire and pleasure But although we haue such natural light yet neuertheles we are so peruerse that wee seeke to extinguish and quenche it And therefore wee haue neede to be admonished else howe that is by the woorde of the Lorde Also for to shewe the right way of clemencie and peace to them which shewe themselues tractable and easie to be taught and to make culpable and guiltie the proude and highminded the furious and inraged the Lord giueth vs many commaundements which haue beene heretofore alleadged by the which hee sheweth vs that it is not not lawful for a man to reuenge himselfe nor doe the like
naturally bee aduaunced and appeare great to the ende that by this meanes wee may maintaine ourselues and enioy our enterprises and attemptes Adam woulde haue beene lyke to God The giants got themselues Gen. 3. 6. 11. 1. Sam. 18. 8 2. Sam. 15. 16. 17. great renowme The sonnes of men began a great building to purchase fame and make themselues mighty Saul seeing himselfe despised was angry and to maintaine his greatnesse conspired against Dauid Absolon coueting after the Kingdome wrought treason against Dauid his father And al these heere haue thriued very ill with their ambition and pryde And because Solomon knewe wel that we feared the harmes to the which yet neuerthelesse we went not but rather ran headlong as furious and enraged by our rashnesse and boldnesse by our pry de and haughtinesse of stomacke for this cause hee seeketh to despoile vs and withdrawe vs from al ambition and induce vs to humilitie and make vs loue it when he saith Boast not thy selfe c. There is none of vs but naturally hee hath a Kings heart worldly and carnal which seeketh to bee praised exalted and redoupted and wee striue to preferre ourselues before our neighbours and couet to bee afore them in honour and glorie Solomon thinketh not such a nature to bee good which is so ful of pryde and loftinesse and wil that wee preuent one another in honour esteeming euery one more excellent then ourselues He sheweth vs this wel when teaching vs in general to humble ourselues towards our neighbours he nameth but kings great men Because those are they which ought to be preferred aboue al men if we hūble not ourselues vnto such personages we wil easily despyse the others For this cause we are admonished to bee subiect to al humane order for God be it to the King as a superiour or to gouernours as sent by 1. Pet. 2. 13. 14. him c. There are very fewe that thinke wel of this that Solomon saith here thinke nothing better then to exalt thēselues striue to make themselues fellowes with Kinges and great men of the earth And it seemeth that if they should recoyle and playe the cowards and bashful fellows then men would make no more account of them then of sots and idiots But to the ende wee resemble not such men but like wel of this sentence to withdrawe vs easily from al ambition pride and arrogancie Solomon sheweth vs what it is that we ought to preferre esteeme as most profitable for vs when he saith 7 For it is better that it be saide vnto thee come vp hither thē thou to be put lower in the presence of the prince whom thine eyes haue seene Here at first viewe it seemeth that Solomon teacheth vs onely a modest and humble ciuilitie but in taking this sentence so we giue it not that excellencie that belongeth to it wherefore we ought to vnderstand that vnder the word of humble ciuilitie hee striueth to print in our heartes the true spiritual humilitie by the which wee are guided to humble behauiour modest countenance Our lord Luk. 14. 7 Iesus Christ doth the like Neuertheles our Lord Iesus Christ nor Solomon condemne not the first places howe high soeuer they bee but the ambitious affection as the Euangelist sheweth it wel when hee saieth that Iesus told the bidden guestes a similitude to beware howe they chose the first place at the table c. Now to allegorisate this sentence otherwise by the Minor it would be to no edificatiō Let it suffice vs that the holie Ghost inuiteth vs here to true humilitie to the ende that being lowly of heart in this world we may be at last exalted which thing we shal obtaine if we be of the same affection that the Publican was Luk. 18. 1◠8 Goe not foorth hastily to strife lest thou know not what to doe in the ende therof when thy neighbour hath put thee to shame They that are haughtie of courage doe quickly begin strife with their neighbours And therefore it may seeme that to bring vs to concord Solomon hath sought to roote out of our hearts pride and ambition to plant in them true humilitie which cōsisteth chiefly in hauing God in great admiration and reuerence we may feare him and obey his wil according to his woorde and that wee lift not ourselues vp against our neighbours deeming ourselues more excellent and worthie then they that we be not folowers of the Pharisee Solomon I say hauing tolde vs of suche humilitie commeth by good order to speake of concord when he wil not that we striue saying Goe not foorth hastily to strife c. Wherein hee describeth vnto vs the manners of a stout and vnaduised man and which hath too hotte a blood They that are suche hearing the least word that is to their displeasure goe out into the streete straightway to scold and chide with their neighbour or to arest him to the law and trouble him Of such people the worlde is ful as one may see daily So that one may wel complaine of al nations as Saint Paule did of 1. Cor. 6. 6. 7. the Corinthians Brother hath processe against brother c. Solomon describeth also the perplexitie wherein they fal which are hastie to strife vnaduisedly which is that they whome they wishe yl too are often Superiours and obtaine the conquest and so make these rashe fellowes abashed ashamed and confounded so that they knowe not what they shal doe In making suche discriptions Solomon seeketh meanes to withdrawe vs from al mutinies seditions strifes and debates for to bee put to shame is a thing which we feare Not that it is the principal cause that should withdrawe vs from being hastie to strife For the principal cause is and ought to be the feare of the Lorde and nexte the charitie which we owe to our neighbours But Solomon in this case speaketh to vs as to men which feare more their domage then God and loue their worldly honour better then their neighbour If wee wil wel shunne suche perplexitie and confusion let vs folow the counsel that Iesus Christ giueth vs Agree with thine aduersarie quickly whilest thou art in the way with him Mat. 5. 25. 26. 9 Debate thy cause with thy neighbour reueale not the secret of an other man Men are naturally so hot of blood and so cholerick and furious that if it seeme them that their neighbour hath done thē any offēce although it bee light and secrete incontinently they rage in publike and sounde as it were a Trumpet to giue to vnderstand to others that those haue offended them greatly and seeke not but to defame their neighbour sowing wordes of reproch here there against him And because this dealing is contrarie to humanitie which wee ought to haue in great estimation For this cause Solomon willing to moderate our choler admonisheth vs that if wee haue to do with our neighbor about
controuersie we shal talk therof with him seeke to make an end of it the secretliest that we cā without calling witnesse to vs and that we discouer not the imperfection falt of our neighbor til we haue first talked of it betwene vs and him sought to remedie it secretly Solomon I say admonisheth vs this same saying Debate thy cause c. Wherto agreeth Mat. 18. 15 Luk. 17. 3. 4. the saying of our Lorde But if thy brother haue offended thee goe and rebuke him secretly betweene thee and him Take yee heede If thy brother haue offended thee rebuke him and if he repent pardō him c this agreeth with the law Thou shalt not hate thy brother in thine heart Correct thy neighbour suffer not sinne vpon him We could not so guide ourselues if wee were not gentle gratious and merciful And therfore to obey Solomon or rather Iesus Leuit. 19. 17 Christ wel it behooueth vs to mortifie dispoile and cloath as saint Paul admonisheth vs in diuers places Mortifie therefore your members Col. 3. 5 which are earthly c. 10 Lest happily he that heareth it put thee to shame and that thine infamie doe not cease Some thinke they get great honour in reuealing an other mans secret that is to say they creepe into reputation by defaming their neighbour and complaine of him to an other man of some secret offence or which is none at al as it commeth oftentimes to passe that the accusers and they which complaine doe the most wrong But it happeneth as good reason it should that in steed of getting honor therby he that heareth the accusation or complaint knoweth quickly that it is without cause that the accuser complayneth And therfore he that sits in audience blameth him as hee wel deserueth and the accuser getteth a marke or blotte to himselfe which endureth and can not bee defaced and they that know him wel take him for a lyer talebearer and backbiter wil cal 〈◊〉 so as Solomō signifieth it by the shame and infamie which wil not cease when he saieth Lest happily c. Hee saieth namely peraduenture or happily regarding first the opinion of the accuser who thinketh that men wil hold his words for true and deemeth it a great hap if his malice be discouered and hee haue blame and infamie thereby Regarding secondly that it is verie harde to change custome chiefly when it is wicked Nowe the custome is such throughout al the world that they take pleasure to heare yl speeches of their neighbours and that flatterers lyers backbiters are the best welcome And so it is great happe if they bee rebuked and defamed They which slandered Dauid vnto Saule were welcome and more esteemed then hee But the holie Ghost which heareth them knoweth wel howe to rebuke them by the scripture and to put them to shame and infamie which shal neuer be abolished And so if backbiters bee not discouered by men God can wel discouer them at time conuenient 11 A worde spoken in his due place is like apples of gold with pictures of siluer If any man seeke to garnishe his speeche to please and bring profite and delight to an other man he for whō and at whose pleasure this man speaketh wil say that his neighbour hath a golden tongue and that his speech pleaseth him as wel as a iewel of golde bedecked with white siluer If amongst worldlings words be of such price by farre more reason we ought greatly to esteeme of the word of God which is purely and faithfully administred to vs and should take great delight therin Solomon sheweth vs it when he saieth A word spoken in his due place or order or vpon his wheeles as Solomons language is is like apples of gold c. I knowe that one might applye this sentence to al purposes which are spoken of as it appertaineth of what matter soeuer they be But when hee saieth Blessed is hee that hath his affection set on the lawe of the Lord and meditateth it day and night Wee shoulde not fynde a worde so well spoken in his due place or vpon his wheeles as the woorde of the Lorde And therefore with Solomon wee will compare it to Apples of Golde with pictures of siluer not that the woorde diuine exceedeth not farre al the fayrest and most precious thinges of the worlde but the scripture applyeth it selfe to our rudenesse to leade vs as it were by the hande to take a taste and delight in the worde of God the which in other thinges is compared to golde siluer and precious stones If one wil take here the worde for that which is proper to pacifie quarels betweene one neighbour and an other without publishing them the sense shal be verie conuenient and not contrarie to that which hath bene saide For there is no worde more fit to pacifie strifes then the worde of the Lorde or that which is conformable thereto 12 Hee that reprooueth the wise and the obedient eare is as a golden earing and an ornament of fine golde Earinges or pendentes of golde were in olde time in vse with maidens and women and also other iewels of golde and pleased them as they thought became them wel as may be seene when Rebecca was readie to receiue the earinges of golde that Abrahams man put before her face And at this day also maydens and women which are curious to be seene take delight to weare precious Gen. 24. 2◠ornamentes and thinke themselues gaie when they shine in golde and silkes and when they be preciously and pompeously apparelled And they loue suche ornamentes so wel that they are verie careful in keeping them and if they haue power libertie they wil gather abundance of them We say not this to the praise of women and maydens nor to allowe that which they doe in this case For Saint Paule and Saint Peter rebuke them But if women bee so desirous to decke themselues outwardly it behooueth vs to bee 1. Tim. 2. 9. 1. Pet. 3. 3. verie readie to receiue inwarde ornamentes to decke and beautifie ourselues which is that in al obedience wee lende our eares to them which instruct vs in the worde of the Lorde by the which they admonishe and instruct argue and reprehende vs to make vs more faire and pleasant before our God Let vs take pleasure in such persons and esteeme ourselues wel iewelled when the Lorde putteth before our face such earinges To do this wel we ought to renounce al follie for they which are giuen ther too despise al counsel and reiect al correction and instruction as is saide here aboue in diuers places And it behooueth vs to embrace wisedome the which maketh vs attentiue to correction procureth vs to loue it Thus doing wee shal be decked and adorned verie gorgiously as Solomon signifieth it when he saieth He that reprooueth c. The wise man which giueth eare to obey corrections and reprehensions maketh great
Notwithstanding the intent of Solomon is not to forbid vs to comforte them which are afflicted in their heartes by sweete and pleasant woordes for God hath giuen vs his worde to the ende that we shoulde vse it for the consolation of the sad and sorwful The Lorde comforteth the afflicted by the preaching of his worde when hee giueth efficacie to the admonitions exhortations and warninges which are doone in his name Esay 40. 1. 51. 11. 12. 61. 1. Iere. 31. 10. And when the wise instruct the ignorant and that the strong vpholde the weake the riche helpe the necessitie of the poore and those that are in prosperitie haue compassion on them that suffer aduersitie Solomon therefore wil not keepe vs from taking care to comfort the miserable and afflicted neither giueth hee vs to vnderstande that consolation is hurful vnto them but hee meaneth that if seeing our neighbours in distresse wee laugh at their misery and reioyce and take pleasure at it whereas wee ought to weepe haue compassion on them and put ourselues in paine to comforte them wee resemble those which vncloth their neighbours when it is colde wether and which spill vineger vpon Sope and Nitre Hee wil not therefore haue vs sing songues to an heauie hearte That is to say hee will not haue vs to laugh and reioyce when wee see our ueighbours in affliction for so doing in as much as in vs lyeth wee augment their miserie which is a thing very wicked before GOD as our Lorde Iesus Christ sheweth vs. Wherfore let vs obey the Apostle Saint Paule who saith Reioyce with Luke 6. 24. Rom. 12. 15. 1. Cor. 12. 26. them that are mery and weepe with them that are sad So that it may be accomplished in vs which is saide And if one member indure any thing all the other members shall suffer with it c. 21 If hee that hateth thee bee hungrie giue him bread to eate and if hee bee thir stie giue him water to drinke So muche is it vnlawful to take away the garment in a colde day or sing songues to the heauie heart when thy neighbour loueth thee or at leastwise hateth thee not is in miserie and distresse that rather it behoueth vs to haue pitie and compassion on them which wishe vs euil not only in words sound shewes but also indeedes helping them and succouring them at their necessitie Ioseph did so to his brethren who had shewed him great signe of hate and executed Gen. 7. 42 1. Sam. 24. 26. great crueltie against him Dauid kept that none shoulde doe Saul his enimie harme where vnto Solomon agreeth very wel saying If hee that hateth thee bee hungrie c. Iesus Christ commandeth vs the like Nowe as concerning the wordes of Solomon wee haue to note that it seemeth at the first shewe that hee is content that one make as much account of him which is his enimie as of a Dogge to whome likewise wee giue bread and water for hee speaketh but of giuing him bread and water But one may easily exempt Solomon from such suspition first in saying as the trueth is that the Scripture vnder bread and water comprehendeth al that which serueth to nourishe the body of man yea vnder the onely worde bread Secondly in saying that Solomon hath named that which is least esteemed to shewe that if one refuse to giue to his enimie bread and water he wil not giue him other meates which are Gen. 3. 19. 18. 5. 28. 20. 39. 6. 7 1. Kin. 13. 8. 2. Kin. 6. 22. Luk. 16. 10 exquisite nor wine which is sweete and delicate and to shew that if one obey not in a little thing he wil hardly obey in a greater according also as our Lorde Iesus Christe saith Hee that is vniust in a little matter is also vniust in a great matter c. And though in no other place of the Scripture are founde not bread and water for al the nourishnent of the body of man yet Saint Paul sheweth vs that we ought to vnderstande this place for al foode for hee nameth neither bread nor water but saith simply that one shoulde giue to eate Rom. 12. 20. and drink Vnderstande wee therfore that Solomon teacheth vs to be merciful towards our enimies ministring to thē according to our power that which they haue neede of And heerein he sheweth that wee ought not to hate any body although wee bee hated neither doe il though wee bee doone yl vnto but rather render good for euil in al thinges which are possible for vs. Thus doing wee shal bee the children of our heauenly father which maketh the Sunne shine Ro. 12. 14. 17. 1. Pet. 3. 9 Mat. 5. 45 on the good and on the bad c. 22 For thou kindlest coales vpon his head and the Lord shal deliuer thee The first good that commeth of our doing wel towards our enimies is that we kindle coales or as Saint Paul saith Heape coales of fire vpon their heades that is to say we breake their hearts Insomuch that they are forced to encline on the one side or on the other that is to wit that either by our benefites their courage is softened and they induced to loue vs or if they bee so cruel that they relent not by our benefites yet neuerthelesse they shal burne and bee troubled with the witnesse of their conscience which shal feele it selfe confused and ouercome with our benefites One may see this token in Saul and as Saul finally ceassed to persecute Dauid euē so our enimies wil leaue of to trouble vs so we shal not loose the 1. Sam. 21. 26. good that wee haue doone them The seconde and which is most profitable for vs is that the Lorde wil recompence our benefites And to perfourme the same not onely wil giue vs a temporal good thing for a temporal but also wil receiue vs for his children Our Sauiour admonisheth vs to doe wel to our enimies to the ende we Mat. 5. 44. 45 may bee the children of our father which is in heauen and if we bee children wee are heires And seeing it is an heritage it followeth that God giueth vs not that which hee oweth vs for he cannot Rom. 8. 17. bee our debtour and so the retribution is gratis and procedeth of his free liberalitie without any merite of ours as wee ought wel to acknowledge it for wee ought not to bee otherwise towardes our God then wee woulde that our children shoulde bee towardes vs and wee woulde haue them stil to acknowledge that they haue not deserued the goods which wee leaue them in possession after vs. 23 As the North winde driueth away the raine so doeth an angrie countenance the slaundering tongue Whiles the North winde bloweth not the Southwinde sendeth him cloudes which distil raine euen so when a man which is in credite and authoritie in power and superioritie sheweth himselfe fauourable and
That he doth al things and blameth the foole which hireth folkes to doe his businesse It may seeme at first view that Solomō reputeth thē fooles that haue hired seruantes vnder them to doe their woorke in the house or in the towne or in the fielde and herein hee should blame the good antient Fathers and good Kinges which haue had a multitude of persons in their wages and himselfe also for hee had no smal company to serue him as the holie historie reciteth But Solomons intent was not suche For also it is lawful yea necessarie that they Eccle. 5. 10 Exod. 18. which haue much to do set many about it to helpe and aide them For what force vertue or sufficiencie soeuer they haue they cannot perfourme al. And chiefly when a man hath store of goods he vseth deedes of charitie when hee hyreth poore folkes to let them gaine their bread paieth them their wages faithfully It behooueth also as there where are many goods are many eaters so there where are many things to doe must be many workers as Iethro sheweth it to Moses Solomons intent therefore is to praise them which are so growne and augmented in vertue that feeling their ablenes they wil not be idle but rather of free courage employ themselues to do al things which are for their calling and duetie and so they put the talents of the Lorde to profite And contrariwise his meaning is to blame the foolish naughtipackes which despise al vertue also are void therof and therfore they neither can nor wil apply themselues to their worke but rather hire folks for wages not regarding if they be sufficient or if they haue courage to do wel As Solomō marketh it when he saith That the foole giueth wages to the transgressors That is to them which passe ouer or aboue that which is their duetie despising it and rather giuing themselues to doe the contrarie And heerein is accomplished the common prouerbe Like maister like man Vnderstande wee therefore that it behooueth vs to increase daily in vertue to the end we may need no Vicar Suffragan nor Liefetenant but that hauing negligence sloath in disdaine despising al ease delight and pleasure of carnal rest wee may giue ourselues carefully to doe our duetie yea when for the same wee must endure afflictions and calamities iniuries and wronges reproche and ignomie Let vs folowe Moyses who carefully and faythfully did his duetie what difficulties soeuer came as one may see it in the scriptures Now although such care appertain chiefly to greatmē of the earth as likewise the first worde of this sentence signifieth it the which we haue expounded mightie and one may terme it Maister Lorde Num. 12. 7 Hebr. 3. 2. 5. 11. 24. excellent and vertuous and that it apperteineth also to al thē which haue any gouernment or superintendance for they ought aboue al men to acknowledge the honour wherein God hath placed them and not to be vnthankful for the same as Kinges and Princes of the earth which are falne a sleepe in their owne delightes drunk with worldly pleasures pleasing themselues in their owne loftines and meanewhile make no account to doe their duetie but hyre men for wages yea negligent men who most commonly ouerturne right And although the Pope and his great Minions Cardinalls and Bishoppes bee not so exalted by God but rather by the Deuil whome they serue and doe homage too yet neuerthelesse because they vaunt themselues to be Vicars of Iesus Christ and successors of the Apostles which were men sufficient enough to doe their office and applied it for this cause we wil put them in the ranke and number of fooles which do nothing but haue their Vicars suffragans the which they hyre for benefices take no care if they be honestmē or no for why they wil haue thē no better thā thēselues and if they were honestmen they would not be serued with suche but rather would burn them Although I say that greatmen aboue al others ought to be careful to do their duetie themselues yet neuerthelesse it is meete that al they that are called to the knowledge of the trueth make profession to be Christians be careful to imploy themselues faithfully to do al things which are for their estate duetie and office as wee are wel taught the same in the similitude of talents Meanewhile let vs take heede of such pride and presumption Mat. 24. 25. 2. Cor. 3. 5 Phil. 2. 13. not to esteeme ourselues so mightie that of ourselues we may fulfil that which is our duetie seeing wee are not able enough to think any thing of ourselues as of ourselues but our ablenesse and might is from God It is also he which woorketh in vs both the wil and the effect according to his good pleasure Also when Solomon saieth That the mightie man doeth c. Hee wil not establishe free wil but that wee should giue ourselues to worke without trusting to our neighbours For God appointeth vs not making vs vertuous and able to liue without doing any thing passing away the time pleasantly but that we labour al our time 11 The foole which beginneth his follie afreshe is lyke a Dogge returning to his owne vomit By the corruption and wickednesse of our nature wee are despoiled of the true knowledge of God without the which we haue neither religion nor reuerence nor feare of him so that wee are depriued of al wisedome and are fooles without sense reason and vnderstanding And there is none but of himselfe is suche a one what worldly wisedome soeuer he haue for al the imagination of the thoughtes of the heart of man are onely euil at al times and Gen. 6. 5. 8. 21. Psal 14. 1. 2. 3. the conceiuing of the heart of man is wicked from his youth vp And therefore Dauid maketh great complaintes thereof and so of ourselues we are ignorant blinde wicked and naughtie and can not bee otherwise vntil suche time as God lighten and regenerate vs giuing vs true intelligence of his worde and reforming our heartes to the ende wee may liue after the same for this word is our vnderstanding and wisedome and therefore we ought to receiue it and imprint it in our heartes to the ende it may make vs vomit al the follie of our natural corruption and that we may bee wel purged from our filthinesse and infections and that we vomit it in suche sorte that wee neuer returne theretoo againe but that we haue it in horrour and disdaine and that wee flye it as poyson and feare it as a mortal pestilence otherwise our later condition woulde be farre woorse then the former and we should giue Satan a more easie accesse then he had afore Solomon marketh vs out Mat. 12. 43. 2. Pet. 2. 20 the corruption and returne to the same when he saieth The foole which beginneth his follie afreshe And after hee noteth the miserable condition saying
Is lyke a Dogge returning to his owne vomit Wherin we haue to note first of al that it is not without cause that hee calleth men foolishe for from the beginning he hath forsaken his Creator from whom commeth al wisdom Now if for this cause he merite to be called foole by a more reason hee is wel worthie of this name when hauing bin instructed in the word of truth which is the true wisdom he returneth to his follie for in so doing he apostateth reuolteth from wisdom to whom afterwardes he cannot haue recourse For those which once haue bin lightened and haue tasted the sweete word of God if they fal again it is vnpossible that they should be renued by repentance c. Secondly we haue to Hebr. 6. note that although God haue eternally reprooued the folish which apostate and reuolt from wisedome and that the first cause of their apostacie is eternal reprobation yet neuertheles God ought not to be so blamed in no wise for their apostacie For it is the foole which beginneth his follie afresh as Solomon sheweth it c. Thirdly note we that although the elect of God after being called to the knowledge of the trueth commit follies either through wickednes or by ignorance or fragilitie yet neuerthelesse they begin not their follie afresh as we may see it here when Solomon compareth the foole which beginneth his follie a newe to the Dogge which eateth that which he hath vomitted for there are none but the reprobate which are like to such dogges For although such dogges after receiuing again that which they haue vomited do not return to it again euen so the reprobate being gone backe from the holie commandement which they haue receiued doe neuer returne by repentance But the elect of God are not denied repentaunce as the scripture doth witnesse in diuers places and as there are therof diuers examples and their last state is better then the first for they obteine forgiuenesse of their sinnes by the precious blood of Iesus Christ but the reprobate lye stil wallowing in their filthinesse and are like not onely vnto dogges but also vnto swine which after their washinges 2. Pet. 2. 22. do returne to wallow in the myre Therfore when we are deliuered from the filthinesse of the world through the knowledge of the word of God let vs see that we accomplishe our saluation in Mat. 12. 34. 32. Hebr. 6. 4. 10. 26. feare and trembling for if we returne vnto our foolishnesse sinning against the holie Ghost we can not obtaine forgiuenesse of our sinnes 12 Seest thou a man wise in his owne conceit more hope is of a foole then of him We naturally do desire to be wel esteemed and accounted of amongst our neighbours would haue men to hope wel of vs. This desire is good cōmēdable so that in attaining the effect therof we behaue gouern ourselues in the feare of God reuerence of his worde with humilitie and modestie towardes our neighbours and that we may truely protest with Dauid Lorde I am not high minded I haue no proud lookes c. For if we thinke to set foorth ourselues Psal 131. 1 and to bee esteemed as being wise and able enough to win reputation not needing to bee admonished nor rebuked and that wee bee so puffed vp with our worldly and carnal wisedome that wee can abide no admonition nor correction wee depriue ourselues of al good reputation and are in the way to bee counted woorse then fooles which are so corrupted that they haue no minde nor desire after wisedome nor to get reputation And indeede they which thinke themselues wise enough are worse to be corrected and reformed then fooles which are vtterly voyde of wit and reason Solomon doeth so pronounce it saying Seest thou c. This thing hath beene prooued as the scripture sheweth The Scribes and Pharisies thought themselues iust and wise and thereby remained obstinate and hardened and woulde not receiue Iesus 1. Cor. 1. 30 Mat. 3. 7. 9. 9. 12. 3. 15. 13. 21. 31. 23 13. Luk. 7. 29. 15. 1. 2. 16 14. 15. 19 2. Pro. 3. 5. 6. 7. Rom. 12. 16. Esai 5. 21. Luk. 16. 15. 1. Pet. 5. ◠1. Cor. 3. 18 19. Col. 3. 12. Phil. 2. 3. Christ who of God is made vnto vs wisedome But the Publicans and whoremongers did confesse their follies and wickednesses and repented their sinnes beleeued in Iesus Christ receiuing him for their redeemer and Sauiour but those Scribes Pharisies which were wise in their owne conceite scorned him refused him and persecuted him vnto death For this cause are they sharply rebuked threatned and condemned the tolegatherers whoremongers are comforted and receiue hope to be saued Therfore if we would that men should conceiue a good hope of vs let vs folow that which Solomon doeth teache vs saying Trust thou in the Lorde with al thine heart and leane not vnto thine own wisdom c and S Paule saieth Be not high minded c. Otherwise though the world were dazeled with our pompe and faire shew yet should wee be litle the better for it for we can not deceiue God which resisteth the proud abhorreth the high minded and curseth the arrogant Wee see therfore that it is verie necessarie for vs to folow the aduertisements of Saint Paule If any amongest you seeme wise let him become a foole in this world that hee may be made wise Moreouer let vs note that when Solomon saieth More hope is of a foole then of him c. This is no more to say that he alloweth folishnes to cause vs to continue therin then when S. Paul saith that where sin aboūded Rom. 5. 20. there did grace more aboūd he alloweth not sin neither would he haue vs to cōtinue therein that grace might abound otherwise Solomon shoulde builde that which hee had destroied and destroy that which hee had builded Let vs vnderstande then that Solomon compareth him which praiseth himselfe and wil not suffer too be admonished with him that suffereth himselfe to bee caried away of his vnbrideled concupiscences and yet doeth presume nothing of himselfe whome hee calleth foole and pronounceth that wee ought rather to hope for the amendment of such a foole then of him which thinketh himselfe to bee wise And thus he doth closely admonish vs to forsake our foolishnes that mē may not hope in Pro. 22. 1 vaine of vs and that we should obteine good fame and renowme the which is more to be desired thē great riches And thus we may desire it so it be done without ambitiō onely seeking the glory of God and the profite of our neighbour and not to be praised therefore Mat. 6. 23. and to be made a wonderment for to bee worshipped as doe the hypocrites whom Iesus Christ taxeth 13 The slouthfull man saith A Lion is in the way a Lion is in the streetes
dissention against vs and also he doth admonish vs to seeke the company of quiet people to flie theirs that are cōtentious For albeit that Solomon doeth not presently compare the contentious vnto chaffe yet are they chaffe which shall burne eternally in vnquenchable fire as al other wicked shal do 22 The wordes of a talebearer are as flatterings and they goe downe into the bowels of the belly The worde which wee here expounde as flatteringes hath bene expounded as wounds because the word hath diuers significations and not contrary for there is no repugnancie that the talebearer shoulde flatter him whome hee wil deadly hurt hee will speake gentle that no man may beware of him and till hee haue leasure to hurt at his pleasure and that not onely hee may doe hurt vntoo his goods of whome hee speaketh euil but also that by his false tongue hee may bring him vtterly vnto destruction Solomon doth signifie it saying That the flattering wordes goe downe into the bowels of the belly As touching the rest when hee so often rebuketh the tale carrier let vs knowe that it is because hee is enclined vnto slaundering of his neighbour and the which also is a very abhominable thing for hee proceedeth therein of malice against his conscience The talebearer knoweth wel that hee would haue no man to speake so of him They that are such are dangerous but some of them are much more to bee feared then other when they labour by their tale bearing to turne away the poore weakelings from the true religion 23 As siluer drosse ouer laide vpon a potsharde so are burning lippes and an euill hearte When wee delight to see goodly thinges if wee haue any vessel of great price for to make the same faire wee wil couer it ouer with golde or siluer according as wee esteeme the peece to be worthie neither wil we bestowe such cost and glittering shew vppon a thing of nothing as is a potshearde euen so when a man doth delight in the vprightnesse and goodnesse of his heart hee wil ouerlay it after a manner of speache with pure cleane sweete and louing woordes hee wil make his hearte to shine by fit and conuenient talke which shal bring no hurt nor trouble no molestation nor hinderance vnto his neighbours but rather with his talke he wil labour to make them glad and to bring them profit and honour A good man out of the good treasure of his hearte bringeth good thinges Mat. 12. 35. Contrarily when a man delighteth in the frowardnes of his hearte he wil not ouerlay the same with holy words for to pleasure therewith his neighbors to profit them to honor them but with his fiery lippes of euil speaking he wil endeuour to vexe his neighbour and to hurte him so much as he can Beholde the ouerlaying which is fit for an euill hearte such had the Scribes and Pharisees which Mat. 12. coulde not speake wel of Iesus Christ our Lorde And for this cause also our Lorde rebuketh them sharply declaring to them that they had ouerlayed the same with wickednesse agreeable to their harts when hee saith to them Generation of vipers how can ye speake wel seeing you yourselues are euil Let vs therefore vnderstand that Mat. 12. 34. Solomon saying As siluer drosse c. doeth admonishe vs that we shoulde be careful to keepe that our heartes bee not infected with wickednesse and made vnfruiteful as is a potsharde And for to doe this let vs arme them with the pure worde of the Lorde which are pure as siluer that is purified and perfectly fined let vs learne thereby to abhorre al iniquitie and frowardnesse that wee may not haue furious and burning lips that wil vtter hurtful thinges vnto our neighbours but rather that by our wordes we may procure their benefit and honour without any thing hindring them 24 Hee that hateth wil counterfaite with his lippes but in his heart he layeth vp deceit When they which conceiue any hatred against their neighbors doe thinke to haue a iust cause to hate them if they feele thēselues strong ynough for to hurt and to bring damage they wil not gladly dissemble it but doe openly assault their enemie as Saule making himselfe beleeue that Dauid was his enemie did pursue him without dissimulation The enemies of the trueth which thinke to doe seruice vnto God for killing of the disciples of Iesus Christ doe boldly pronounce without dissimulation sentence of death against them Euen so they which are not ashamed to shewe their euil minde doe nothing at al feare to declare themselues enemies to them which please them not These are not they whereof Solomon speaketh when he saith He that hateth c. But of them which shal knowe in their consciences that they doe wrongfully hate their neighbours and yet wil not cease their hatred the which they wil dissemble with sweete woordes and wil secretly deuise in their heartes sodainely to take them whome they hate and to hurte them by deceit that they may not take heede and auoide them The captaine of such people is Gene. 4. 8. 37. Caine The brethren of Ioseph are so in likewise The traytour Iudas doeth wel deserue to bee set in the same order Likewise the Scribes and Pharisees and al those which hate the trueth which knowe and make a faire shewe vnto them whome they pursue that they may finde meanes to destroy them Nowe wee must carefully take heede that wee doe not become like vnto the first haters who are proude for then wee shal not onely haue men for our aduersaries but God also who resisteth the proude And wee must also take heede from being like vnto them of whome Solomon nowe speaketh for then shoulde wee bee cruel and hypocrites sinning against our owne consciences and of set malice Hypocrisie is noted and knowne by the fayning of the lippes and crueltie is discerned by the dissimulation which lyeth hidde within and the malice prepensed in them both to wit in the dissembling of their lippes and in the couering of the disceit But wee may take heede of them both so that wee suffer not ourselues to bee ouercome by the sweete wordes of such as hate vs and that wee giue credite vnto the admonition folowing 25 Though he speake fauorably beleeue him not for there are seuen abhominations in his heart The wordes of the hateful may seeme sweete and amiable but let vs not beleue them for whiles he speaketh so gently hee in uenteth abhominable things in his heart not only one or two but many as Solomon noteth by the number of seuen Neuerthelesse wee Prou. 6. 16. may say that Solomon meaneth heere that the hateful are giuē vnto sixe things that God hateth yea to the seuēth which he abhorreth For they which hate their neighbours inuent and seeke out all wicked and abhominable wayes yea cruel meanes by the which they may destroy them whome they hate Nowe if we ought to beware of
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
that the prayer whereof Solomon speaketh heere is not properly praier but crying which proceedeth of no right affection but onely of hypocrisie or of feare of tormentes or of custome and as if a man woulde acquite a thing in hope of gaine and profite With such kinde of clamours poperie is filled But Solomon doeth cal it prayer because it hath some shewe thereof and that the wicked doe so cal it c. For also true prayer is neuer abhomination before God seeing that it is the principal seruice that wee can doe vnto God not that hee hath neede thereof but forasmuch as calling vpon him in our necessities wee hope to receiue al good things of him and not of any other confessing that he is the only authour of al good things and that wee can haue them no where else And also vnder the inuocation of the name of GOD the scripture comprehendeth al the seruice that wee owe vnto him Let vs note then that albeeit the lawe was not written vntil the time of Moyses yet in al times there hath beene doctrine whereunto it behooued to giue Gene. 4. 26. Ioel. 2. 32. Rom. 10. 13. eare that such as hearde the same might beleeue in God and obey him Otherwise the sacrifice of Abel coulde not haue pleased God no more then the oblation of Caine. For without faith it is vnpossible to please GOD Heb. 11. 6. It is not to say that faith must needes bee perfect for to make our prayers to please God but it suffiseth vs to folowe the steppes of Cornelius Actes 10. Furthermore let vs note that if their prayers which turne from the lawe were abhominable by a more strong reason then must theirs which turne away from the Gospel bee much more abhominable and they that are such must looke for wonderful great tormentes Heb. 10. 29. 13 Hee that causeth the righteous to goe astray by an euill way shall fal into his owne pit and the vpright shall inherite good things By the corruption and malice of our nature we are all blinde and ignorant and knowe not howe to gouerne ourselues nor what way wee must holde to walke and to saue ourselues from dangers and chiefly from them which leade our soules to destruction Now albeit that by our transgressions and disobedience wee had wel deserued to haue remained in darknesse and blindnesse and to go vnto destruction yet God hath had mercy on vs and for to open the eies of our vnderstanding hee hath giuen vs his worde the which Psa 119. 105 serueth vs as a lampe vnto our feete and a light vnto our steppes yea it is the way whereby wee must walke if wee will not erre And for to doe this wel the Lorde doeth print the same in our heartes by his holy spirite according to his promise Let vs then Iere. 31. 32. follow the guiding of the holy Ghost and we shal not wander astray by the euil way of offences dissolutions of seditions of vprores of doctrines and inuentions of men nor of other enormities and shal not fal into the pit of ruine of destruction of damnation and eternal death but walking by the streight way wee shal come vnto life wherein wee shal inherite the true blessednesse which neuer shal faile Nowe as the Lorde of his meere grace doeth giue vs suche a guide euen so woulde he haue vs direct the blinde the simple ignorant and that so much as wee possibly can wee shoulde keepe them from going astray into the euil way And for to doe the same let vs exhort them to ascende vp to the hil following the prophesie Esay 2. 3. of Esay Otherwise if wee giue offence by euil doctrine or euil conuersation vnto our neighbours and chiefly to them which are single of heart desire to liue sincerely in trueth iustice holinesse wee prepare a pit for them but we shal fal into it ourselues as Solomon threateneth saying Hee that causeth the righteous to goe astray by an euill way shal fal into his owne pit c. And in this threatening he doth wel shewe vs that when God hath refourmed our heartes by his worde wee must take diligent heede with what people wee walke and wee must needes flie a company of offendours and dissolute men whose liues are an euil example Otherwise what righteousnesse integritie soeuer there is in vs yet are we in dāger to be corrupted and to forsake the good way for to stray by the euil For also without such companions wee are so weake that without the offence of other wee doe easily runne astray by an euil way Beholde Dauid of whome we say that hee was a righteous and perfect man seeing that God doeth giue him witnesse that hee had found a man according to his owne hearte who by the regarde of his eies went 2. Sam. 11. Luke 22. 32 Mar. 14. 17. 1. Kin. 11. fouly astray by the euil way in committing adulterie and murder Saint Peter for whom Iesus Christe had praied that his faith might not faile went astray by the euil way in renouncing his maister by swearing cursing and forswering And Solomon himselfe who was so wise was carried into the euil way by committing whoredome with strange and Heathenishe women and by committing of idolatrie Nowe albeit that suche going astray is wicked dangerous and mortal vnto them which giue offences and not contented too bee corrupted themselues labour to corrupt others and to destroy them albeit I say that the going astray of suche men is deadly as Solomon doth marke it when he saith Shall fall into his owne pit yet is it not deadly vnto the righteous and perfect to whome God of his grace and goodnesse doeth reueale giuing faith and repentance to the end that in steede of the pit of ruine and destruction they might obteine the eternal blessednesse which God hath prepared for his children for their inheritance as Solomon doth note it saying And the vpright shall inherite good thinges Wherein wee haue first of al to note that sith that Solomon against the pit setteth good thinges hee speaketh not onely of worldly thinges which are commō both to the good and euil and are of no continuance but hee speaketh chiefly of the kingdome of heauen and of euerlasting life True it is neuerthelesse that the iust faithful doe inherite the good things of this worlde and do obteine Psal 33. 18. 19. 34. 10 11. 37. 9 them in such abundance and sufficiencie that they haue enough and the offendours castawayes and dissolute doe often fal euen in this life into great miserie as the Psalmes before alledged doe pronounce it and as it might bee shewed by diuers examples In Ieremie there are great threatninges against the false Prophetes which Iere. 23. 1. Kin. 18. 4◠caused the people to goe astray and so were foure hundred and fiftie false Prophetes slaine Secondly that the vpright and perfect are the children of God otherwise they
coulde not inherite this good thing for the inheritance belongeth vnto the children Thirdly forasmuch as this good thing is an inheritance therefore it can not be deserued but is obteined by grace as also it is by grace that God hath adopted vs for his children 11 The rich man is wise in his own conceite but the poore that hath vnderstanding can try him The riches of this worlde are the good creatures of God and by them in wisdome and prudence we may and we ought to bring foorth good fruites of loue pitie compassion and mercy in helping with a free heart and readie wil the poore and needy And suche fruites are of sweete sauour before God who desireth mercy and not sacrifise And they that are careful to bring them foorth are very wise and prudent in the wisedome of the Lorde but such wisemen are very rare and thinly sowne As we may see by the great contempt and disdaine that the poore are in by the negligence vnmercifulnesse crueltie rauening theuery of the rich who are neuer satisfied and haue neuer made an end in gathering of riches but heape vp stil without ceassing and so doing they thinke they worke diligently and carefully For as saith Solomon The rich man is wise in his owne conceit He saith expresly in his owne conceite for to shew vs that albeit the rich esteeme themselues wise that they would be so counted of other yet are they not such indeede for God iudgeth thē far otherwise as we may see it when he rebuketh threateneth and condemneth such rich men calling thē fooles theeues robbers murderers depriueth thē of the heauēly heritage Euen so when by the worde of the Lord we haue learned to despise riches to gouerne vs wisely in being contented with that which the Lord shal giue vs we may try the worldly rich mē hauing foūd what they are by the worde to iudge thē fooles Solomon doeth declare it so saying But the poore that hath vnderstanding can trie him out Yet Solomon doeth not simply say the wise shal try him out but he saith The poore that hath vnderstanding And this commeth because that the poore being in necessitie is more inclined and hath more occasion to enquire out the riche and to iudge that they are not suche as they esteeme themselues to bee when they are voide of pitie and compassion and vse not their riches as they ought But either they locke them too fast as doe the couetous and vsurers which are afearde that the earth wil faile them or els they fat themselues onely as hogges in a stye or els do spende them in play in sumptuousnesse and pompes in superfluities and excesse in gluttonies and drunkennesse in whoredome and other filthinesse as prodigal persons and yet neuerthelesse care not a whit for the crie of the poore He also saith not simply the poore For if the poore beee not wise and learned hee wil desire to bee like vnto the rich and thus hee shal not try him out for too iudge him to bee other then wise seeing hee is of the same affection Furthermore let vs knowe that Solomon giuing such wisedome of imagination vnto the riche doeth priuily denounce their malediction for it is said Woe be vnto you that are wise in your owne Esay 5. 21. conceite and prudent towardes yourselues Therefore if GOD hath giuen vs riches let vs not delight in them as though for them wee were more excellent then other and as if it were lawful for vs to vse them after the lustes of our fleshe but let vs humble ourselues and behaue ourselues faithfully knowing that we haue nothing but what wee haue receiued and also that wee haue receiued it as disposers for to distribute them according to the will of our maister And therefore let vs not esteeme and bragge neuer the more for our riches but let vs followe the admonition of the Apostle Saint Paule Charge them that are riche in this world that they bee not high minded and that they trust not in vncertaine 1. Tim. 6. 17 18. 19. riches but in the liuing God which giueth vs abundantly all thinges to enioy 12 When righteous men reioyce there is great glory but when the wicked come vp the man is tryed Wee mightily reioyce when we are at ease and prosper and come to the ende of our enterprise and that wee are not gaine saide nor resisted and for these very causes doe wee reioyce as experience teacheth And therefore when Solomon saith When the righteous c. it is as much as if hee saide the people feele themselues exceeding happie and doe much reioyce when the righteous doe prosper and haue such credite and authoritie that they wil rule quietly without troubling or molesting their neighbours then haue wee also matter of reioysing and gladnesse as also Solomon hath declared the same heere before when he saith In the prosperitie of Pro. 11. 10. the righteous the citie reioyceth Nowe that wee must so vnderstande this first part of the present sentence the seconde part doeth plainly shewe it when it is saide But when the wicked come vp c. The which is as if hee saide when the wicked doe prosper and haue credite and authoritie euery where they treade vnder feete and doe greatly vexe their neighbours and trouble them greatly extorting doing wrong and violence robbing spoyling and murthering them Beholde how the man is tried or sifted out in the lifting vp of the wicked For the ioy that wee haue for the righteous wee may bring foorth Ioseph the sonne of Iacob Moses Iosua Dauid Iosias and Ezekias And for the trial of the man when the wicked are raised vp wee bring foorth Pharao Saule Achab and other wicked ones which troubled the people of Israel Moreouer let vs note that Solomon doeth shewe vs that wee ought greatly to desire the prosperitie of the iust and to pray that God would mainteine them and not suffer them to bee greeued and vexed Contrarily hee sheweth that wee ought to hinder and to stoppe so muche as wee possibly can that the wicked may not come into credite and authoritie to haue power and gouernement for in their exaltation and lifting vp the world is troubled and molested and chiefly those which liue religiously and godly 13 Hee that hydeth his sinnes shall not prosper but hee that confesseth and forsaketh them shall haue mercy Albeit that the hypocrites are wicked and malicious and are filled with diuers filthinesse and infections and are very abhominable before God yet as if they were righteous and innocent as if they were pure and cleane they bragge not onely before men for to bee counted of them holy and righteous and to obteine praise and glory before them for they do the workes which haue a goodly Mat. 23. 5. Esay 58. 1. Luke 18. 9 shewe of holinesse and religion to bee seene of men but also they boast euen before God as hee complaineth of
15. 3. Mar. 7. 9. Ephe. 6. 1. Col. 3. 20. when in steede that the children are bounde to sustaine Father and Mother they spoyle them of their wealth so farre is it of that they honour them that they rather vse crueltie as theeues doe against poore passengers The theeues will say they are honest men euen so the children because they are the heires of their parents will not thinke they haue offended though they draw vnto themselues the substance and goodes of their parents but Solomon doth denie that they doe well but saieth that they exercise the transgression of theeues which lye in waight for to robbe and spoyle such as passe by them when he saieth He that robbeth his Father and Mother c. This sentence might well seeme straunge vnto children which will not obey their Fathers and Mothers but will bee maisters ouer the goodes of their parents and spend them at their pleasure because they thinke themselues to be heires of them But Solomon doeth handle them very gently when hee compareth them but vnto theeues for truely they are woorse seeing they are bounde vnto their fathers and mothers by a double bande yea threefolde to wit for creation generation and bringing vp and very theeues wil haue respect to doe no wrong nor violence vnto them of their blood and to holde their hande wil goe farre from them and bee afraide to meete with them Children then are admonished to preserue the wealth of their fathers and mothers in no wise to spoyle them of it otherwise they shal be like theeues and consequently deserue death 25 He that is of a proude heart stirreth vp strife but hee that trusteth in the Lorde shal be fat The worldlinges and carnall minded which desire to prosper to be riche and to make their particular profite bee it to the hurte of another or otherwise are led and caried with an ouerboldnesse arrogancie proude heart so that where they esteeme their neighbours to giue them some let whereby they cannot attaine to their purpose they are incontinently ready to shewe that they are not fain thearted but that it is whole right as it is said And for to shew the same they beginne to braule and contende against them which minde them no hurte and doe dogge them labouring to destroy them for to come vnto their purpose and desire that is to be fat and to be at their ease to the hurt of their neighbors as did Caine Pharao Saule and other proude heartes and as wee haue seene it and do stil see by experience According to the which Solomon pronounceth saying Hee that is of a proude heart stirreth vp strife Heereunto agreeth S. Iames from whence commeth strife and debate amongest Iames. 4. 1. you Is it not heereof to wit of your lustes c. Nowe that the proude whose heart is grosse doe stirre vp strife thinking to bee fat and to take their ease Solomon doeth shewe it when against the same hee addeth but hee that trusteth in the Lorde shal bee fat And also therewith hee sheweth that the highminded do not come to that whereunto they pretende and obtaine not their desires for it is asmuch as if hee saide yee lust and haue not yeenuie and haue indignation and cannot obtaine yee fight and warre and get nothing because yee aske not but the humble and patient which stirre vp no strifes to maintaine themselues thereby in prosperitie and to lyue in wealth at their ease but rather suffer to bee spoyled such humble minded trusting in the Lorde and depending of his prouidence goodnes and liberallitie shall abounde in wealth For the Psal 10. 11. 33. 18. 19. 34. 8. Iere. 17 7. 8. Lorde neuer fayleth them that put their trust in him as wee see that many Saints haue prooued it true by experience and also God who neither lieth nor cālye hath so promised Moreouer let vs note that the scripture vseth this worde to bee fat after our manner of speech For when a man is welthy we wil say of him he is very fat or ful And albeit that fatnes is promised vnto thē that trust in the lord yet let vs take good heed from esteeming that our trust may be such that therfore we should deserue to be made fat but let vs acknowledge that it is the gift of God proceeding of his meere pure grace And therefore if wee bee fatte let vs not abuse the abundance that God giueth vs in dissolutenes and wantonnes in pompe and excesse in superstitions and ydolatries as did the children of Israel as wee may see by the rebukes that Moses giueth them Let vs note also that to trust in the Lorde is not to hope in him and to doe nothing but to be ydle They which so vse it shal be made fatte In trusting in the Lorde we must bestow our time in well dooing and by the fattning we haue receiued to fat also the needie and poore and thus we shal abound chapter 11. 24. 25. 26 Hee that trusteth in his owne hearte is a foole but hee that walketh in wisedome shall bee deliuered The gentle hearted doe take great matters in hande and doe put themselues in hazarde of many dangers and it commeth of the greate courage they haue and that they thinke they haue witte and vnderstanding ynough for to end their matters and to knowe to auoyde the dangers When they doe thus they thinke themselues to be wise and quicke witted but the holy Ghost pronounceth contrarily saying He that trusteth in his owne heart is a foole Wherein we haue too note that to trust in our heart is too make account of ourselues and to be gouerned and ruled after our owne fantasie without taking heede what ende wee shall come to and haue and without knowing whether GOD doeth allowe our enterprise or not and if we put ourselues in daunger whether hee will giue deliuerance or no. Solomon doeth shew it by the Antithesis attributing deliueraunce vnto wisdom when he saieth But he that walkethin wisdome shal be deliuered Many haue tried it by experiēce as the Patriarkes and other Saintes And albeit that in mans iudgement and outward apparaunce the most wise doe perishe yet doe they not cease to haue deliueraunce for dying temporally they are set free and deliuered from the power and tyranny of sin death and the deuill and are exempted from the torments of hell For walking in wisdome we renounce ourselues and cleaue vnto the guiding of the Lord as he teacheth vs by his word which is our wisdome and prudence 27 He that giueth vnto the poore shall not want but hee that hideth his eies shall haue many curses There is none that desireth want nor that wisheth to be poore And therefore the worldly and carnally minded for to saue themselues from it and carefully to gather together and enclose so much wealth as they can by any meanes possible and they thinke that by such meanes they shall auoyde lacke
but there is Iohn 1. 16 Ephe. 4. 7 1. Cor. 12. 4 but one spirite The thirde Who hath bounde the waters in a garment The waters of their nature that God gaue them in their creation couered al the earth and for the commoditie and vse of man hee hath discouered the earth making the waters to withdrawe themselues which he hath inclosed in their limites that they should not passe their bounds without his leaue or commandement as the Gen. 1. 9 Psal 33. 7 Iere. 6. 22 Iob. 38. 8. 9 10. 11. Psal 104. 6 7. 8. 9 Exo. 14. 21 Ios 3. 15. 16 Eze. 36. 25 Esay 55. 1 Iohn 4 7 Scripture witnesseth And thus there is no man that can binde so great an heape of waters with his garment but God doeth inclose and holde them in at his pleasure as besides these witnesses of the Scripture we may see it in the myracles that he wrought in the red Sea in the flood of Iordan And if a man hath not the power to binde in the material corporal waters so much the lesse are we capable of the clene waters of the holy Ghost the which satisfie thē that drinke thereof and doth fil them with al prudence wisedome knowledge and vnderstanding But as God hath promised them vnto vnto vs so doeth hee exhort and cal vs to drinke them And as he doth exhort and cal vs euen so doth he giue them vnto vs by Iesus Christe when by faith wee receiue his worde the which quickneth vnto eternal life as he doeth assure vs thereof The fourth Who hath established all the endes of the earth It may be answered that it is neither one man nor al men together Mat. 6. 27 5. 36. They haue no power to adde one cubite vnto their height neither to make one haire white or blacke howe then can they establish the earth at their pleasure or wil And also the earth is an vncomprehensible heauinesse and greatnesse as the Scripture doeth witnes But God only creating the earth hath stablished the endes thereof Iob. 38. 4. 5. 6 and there is none that can augment or diminishe it it is hee who by his Prophet Esay saith Who is hee that hath measured the waters with his fist c. Thou hast set al the borders of the earth thou Esay 40. 12. Psal 74. 18. hast made Sommer and Winter And if wee can neither giue ordinance to the earth nor establishe her boundes in our handes so much the lesse can wee handle the wisedome of God which filleth heauen and earth at our pleasure but wee must acknowledge that wee are bruitishe and to demande of God the wisedome that is meete for vs. For if hee bee owner of the earth and the contents thereof and who hath giuen the same to men by a more strong reason he giueth wisedome whereby we are drawne from the earth and raised vp to heauen The fifth What is his name It is vnpossible to bee named seeing that as hath beene saide the foresaide thinges are not in no mans power whatsoeuer And thus man can haue no fame nor praise for the thinges aforesaide But the mightie God is he alone that hath al those thinges in his hande whose name wee knowe not except hee reueale it vnto vs. For albeit there is no people so barbarous but knoweth that there is a god yet whēhe is not glorified as God nor thanks giuen vnto him but that the most part of the worlde and almost euery where they are become vaine in their thoughtes as saith Saint Paul by this is shewed that wee know not Rom. 1. 21. his name To the ende then that hee may bee glorified of vs let vs worship him alone in calling vpon him giuing him thankes singing foorth his praises and confessing him to bee authour of al goodnes and obeiyng him according to his worde in al feare and reuerence Hee hath declared his name vnto vs which is not onely wonderful and worthie that wee shoulde tremble at it knowing our infirmitie but also therewith that wee shoulde bee assured because of his goodnesse and loue that hee beareth vnto vs. For as his name is the Almightie the euerlasting strong feareful taking vengeance and punishing the wicked and vngodly that hee is a burning fire cōsuming his enimies and that it is a very feareful matter to fal into the handes of the liuing God euen so his name is the God onely Sauiour father of mercy pitiful patient slowe to wrath shewing mercy vnto a thousande generations protectour and defendour of the afflicted and al them that trust in him Beholde a very wonderful name as it is hee is heere expressed but it is far of from being set foorth and described according to the dignitie and excellencie thereof For there is no vnderstanding that can attaine vnto the perfection of this name and consequently there are neither mouthes nor tongues that can declare and shew foorth this name according to the worthinesse thereof The sixth And what is his sonnes name if thou canst tell If wee knowe not the name of the father we cannot know the name of the sonne for the sonnes do oftentimes beare the name of their fathers euen frō sonne to sonne that they may boast of the Nobilitie and long continuance of their stocke and linage Likewise if the fathers were neuer men of renowme the children are little regarded to bee knowne Wherefore if wee speake heere of men we may rightly answere that no man knoweth the name of his sonne that is ascended vp into heauen for wee cannot knowe the name of that which cannot bee And therefore if wee wil knowe the name of his sonne that is ascended vp into heauen wee must pul away our regarde from men and come to God and hee wyll teache vs the name of his sonne For none knoweth the sonne but the father None can come vnto mee except my father drawe him And Mat. 11. 27. Iohn 6. 44. 17. 1. 5. againe praying vnto the father that hee woulde glorifie him hee sheweth wel that it is the father that giueth the name of his sonne to bee knowne And also the sonne who is the euerlasting worde of the father is one selfe God with the father And howe shal wee come vnto the father seeing hee dwelleth in a light that is vnaccessible Iohn 1. 1. 1. Tim. 6. 16 For this cause hath hee sent vs his sacred woorde by his Prophets Apostles and Ministers yea by his own sonne by whom he hath declared his name vnto vs such as wee haue heard also therein he declareth vnto vs the name of his sonne And first of al he sheweth him vnto vs to bee almightie and eternal when Moses doeth teache vs that God made al thinges in speaking the worde The heauens were made by the worde of the Lord c. Al Gen. 1 Psal 33. 6 Iohn 1. 3 Collo 1. 15 16. 17. Heb. a. 1. Gene. 22. 18. Gala.
3. 8. 16. thinges were made by it and without it was made nothing that was made c. By whome also hee made the worldes Secondly he doth shewe him vnto vs mercifull and a redeemer And al nations shal be blessed in thy seede who is Christ The Scepter shal not bee taken away from Iuda nor a law giuer from betwene his feete vntil that Silo come which signifieth the sonne or Messias And in Leuiticus by the Sacrifices which were figures of the onely sacrifice by the which hee hath founde eternal redemption in offering vp himselfe Thirdly hee sheweth him a Sauiour vnto vs when hee saueth deliuereth his people frō Egypt For this is the angel that guided Gene. 49. 10. Heb. 9. 12. Exo. 13. 21. 14. 15. Esay 7. 14. 9. 6. them who is called the Lorde and is called the angel of God This name of Sauiour is wel expressed when hee is called Emanuel And a childe is borne vnto vs and a sonne is giuen vnto vs c. It is also wel expressed in Saint Matthewe the first Chapter and in Luke the second Chapter Beholde an excellent and wonderful name and the which cannot bee comprehended nor expressed as is worthie For this cause Saint Paule exalteth him aboue al thinges that Phil. 2. 9. Iohn 5. 23. may bee named Wherefore let vs confesse ourselues brutishe that wee may glorifie God our father the which wee cannot doe if we contemne the sonne For albeit that hee hath so much humbled and abased himselfe yet God hath not ceassed to giue him al authoritie al power al gouernment and to commit vnto him the saluation of our soules to the ende that whosoeuer beleeueth in him should not perish but be saued by his name And as we may vnderstād in these dictions and words God and Iesus we must not comprehende Iohn 3. 16. Actes 4. 12. the name of the father and the sonne but in the diuine and euerlasting power in the goodnesse righteousnesse trueth and mercy 5 Euery worde of God is pure he is a shielde to those that trust in him We neither wil nor can vnderstande what God is towards vs for this cause when he speaketh vnto vs wee beleeue him not nor make account of his word no more or lesse then of tales and fables And when he offereth himself vnto vs to helpe vs to defende to deliuer vs we do no more trust him then the most miserable man in the world And albeit that he might iustly reiect vs cast vs of condemne and destroy vs for our malice vngratitude yet taking pitie vpon vs he yeldeth himself vnto vs beareth with our rudenes dissembleth wil not know our malice and ingratitude And for to do this he speaketh vnto vs not in his almightie and high maiestie but by similitudes that are familiar and amongst other for to teach vs that when he speaketh to vs we ought greatly to praise his word and to hold it true and infallible without any douting also that it should be our chiefest delight he compareth his word vnto siluer that is throughly purified clensed frō al his drosse whose goodnes purenes may easily be knowne And now the wise man doth Psal 12. 7. 18. 31. 119. 14. the like saying Euery word c. Not that we can find any thing in this worlde howe precious soeuer it is that is worthy to haue the word of God to be compared vnto him for it surmounteth infinitly beyond reason al things which are and that may be ymagined to be excellent and precious Also there is nothing in this worlde how precious soeuer it is but doth participate with the earth needeth Psal 119. 21 127. 162. Pro. 3. 13. to be purged and clensed frō his drosse and superfluities before hee can be pure and cleane but the word of God is pure and cleane of it selfe and neither hath nor can haue any drosse for it proceedeth not from a fornace and fyning pot but from the mouth of GOD which neither can nor wil bring forth any worke but shal be so perfect as it ought to be wherein nothing may be amended Wherfore when it is said is pure purged or tryed as it were in the fire euen as we purifie and try golde or siluer it is not to say that at any time it hath beene in tangled or mixed with any filthines or superfluities but only that it is vnfallible true and faithful and shoulde in no wise feare to beleeue our God when he speaketh vnto vs by his scripture by his seruants Prophetes Apostles Pastours Doctors but that his worde shoulde be very precious and deere vnto vs as the worldlings make great account of gold and siluer of Iewels precious stones when al those thinges are throughly purged from their superfluities and filthinesse and so at the least let vs giue so much honour vnto our God when it pleaseth him to speake vnto vs and to offer vs his gifts and spiritual graces his fauour and mercy by his worde as do the worldlings giue vnto goldsmiths whome they esteeme to bee no deceiuer and that we may say with an vnfained heart with Dauid The lawe of the Lorde is perfect restoring Psal 19. 8. the soule c. If wee giue not thus much honour vnto the worde of GOD albeit that of it selfe it is purified siluer wee turne the same so much as in vs lyeth into brasse yron and lead yea into drosse and so to our destruction And as the worldlings reioyce take great delight when they are wel furnished with golde and siluer throughly fined and with very precious iewels euen so ought Psal 119. 14 our delight to bee in the worde of God for to cleaue theretoo by faith and conuersation so that wee may say I haue delighted in the way of thy statutes more then in al riches In this sorte as the riche which enioy their pleasures are esteemed before the world to be happie euen so shal wee bee happie and blessed before our God when our ioy shal be in his word Furthermore when men are furnished Psal 1. 2. with riches they so glorifie and reioice that they perswade themselues to be out of danger of their enimies and do promise to themselues that none euil shal come to them For they thinke they haue wherewith to withstand them and to defende themselues and are strongly fortified as Solomon hath pronounced the riche mans Pro. 10. 15. goods are his strong citie And if they haue such trust in their riches which are vaine and transitorie by amore strong reason when the euerlasting the liuing God doth giue himself vnto vs both himselfe al his riches by his worde which indureth for euer we must wel vnderstand marke what he saith vnto vs to be fully assnred therof without any doute for as it is written He is a shielde to thē that trust in
the knowledge of their faults that they might come vnto amendment and knowing that they haue wel deserued to be accused not onely before men but also before God they require pardō of their faults Therefore if wee bee miserable and that it pleaseth God to raise vp against vs such people as doe desire nothing but to staine vs for to make vs yet more miserable euen to destroy vs yet let vs not for al that vse cursings but let vs followe that which Iesus Christ teacheth vs concerning loue towards our enimies and also his example Mat. 5. 44 therein For when he was accused he cursed not but stoode like a sheepee not opening his mouth before his shearer Finally let vs note that as the seruants are miserable that haue euil willers euen so for the greatest number the maisters are too sharpe hard too seuere and rigorous too wicked and cruel and therefore it is not without cause that the wise man woulde not haue seruants to bee accused to their maisters And closely heerein hee admonisheth aswel the maisters as the seruantes to do their dueitie one towards another The which Saint Paule doeth largely and clearely handle in the Ephesians 6. and Collos 3. 4. and Titus 2. and Saint Peter 1. Chapter 2. 11 There is a generation that curseth their father and doth not blesse their mother God at the beginning created man like vnto his image and likenesse that hee shoulde walke in al holinesse as the Apostle Saint Collo 3. 10 Paule declareth And since that for to correct his corruption and his wickednesse hee hath giuen him commandements and the better to drawe him to frame his life after them hee made him promises and woulde that wee shoulde order ourselues with al our affection and in true humilitie with al softnesse and gentlenesse vnder the obedience of his commandementes and shoulde trust altogether vpon his promises And to the ende that wee shoulde feare to forsake them hee addeth threatninges against the disobedient and vnbeleening and condemneth them vnto death But there are but fewe people that make any great account to maintein this image in them which obey the commandements which trust in the promises and which feare the threatninges and condemnation of death as wee feele the same but too much in our time and as hath beene seene in olde time euen as the holy histories doe declare And with these proofes we haue also now the wiseman which maketh great complaint therof in this present sentence and in other following in the which he accuseth not one man alone or some familie but a great number For he saith not there are some men but he saith There is a generation By the which word he signifieth a very great number and a continual stocke and is as much as if he saide that from father to sonne and from sonne to sonne the euil continueth that the successours doe follow the corruption and the wickednes of their predecessours in a great number and in a long time together And as touching this present sentence we must note it is not without cause why the wise man maketh such complaint For nature teacheth vs that we should greatly esteeme our fathers mothers and should honour them in obeying them in helping their necessities and in being altogether at their commandement without vexing or troubling them seeing we condemne those which do the contrary Although that young children doe not thinke nor take suche heede vnto this natural lawe as they ought to doe yet is it not to say but that it shoulde bee grauen in their heartes as wee may see it when they are come to age and haue children For without the Scripture they coulde wel enough aske their children the duetie they owe them And the Heathen likewise which neuer knewe any thing of the holy scripture coulde very wel say That wee cannot yeelde any recompence vnto our fathers and mothers But in the time of the wise man and long time before God for to helpe nature and to waken him vp had giuen his commandements by writing amongest the which hee commandeth Honour thy father and thy mother and to mooue the children to obey them he addeth a promise saying that thy dayes may be long Exo. 20. 12. on the lande which the Lorde thy God giueth thee And albeit that the promise doeth closely import and carry with it a threatning and condemnation against the disobedient neuerthelesse to the end that wee shoulde feare and bee more giltie and vnexcusable if wee failed in the duetie towards our parentes God expresseth the threatening Hee woulde haue the parentes to procure the punishmente of their rebellious children and to bring them before the iudges Forasmuch as there is such natural light suche commaundements such promises and threatenings and such condemnation it is not Exo. 21. 17. Deut. 21. 12 therefore with out cause that the wise man complaineth or wondereth at this that in al ages there are so many disobedient children vnto their fathers and mothers not onely ignorantly or carelesly contemning their cōmandements but also of set malice resisting thē with wronges and iniuries as the wise man doeth signifie by the curse that hee repeateth when he is not satisfied in saying Curseth his father but addeth and doeth not blesse his mother as it is the manner of the Scripture to rehearse one very thing vnder diuers wordes Orels wee may say that the wise man maketh heere an argument of consequence from the greater to the lesser as if he saide forasmuche as there is a generation of children so corrupted that they forbeare not to curse their fathers and mothers which are the heads and lordes of the house it followeth wel that they make no account to doe any good vnto their mothers who are inferiours to their fathers For it is also the custome of wicked children that though verily they seeme to feare and honour their fathers least they shold be beaten or driuen out of the doores or dishinherited yet wil they boldly shewe that they greatly despise their mother labour to perswade themselues that they need not to make any account of them because they are women and haue no power nor authoritie to depriue them of their portion of the goods Wherein there is great pride and great vnthankefulnesse for seeing God hath giuen thē this honour to be mothers the children ought to be subiect vnto them in al humblenesse and obedience And sith they haue Iob. 4. 4. Eccle. 7. 24 suffered so much paines in bearing them in their wombes and haue suffered so great sorowes in bringing them foorth haue so much care to nurse them and to bring them vp they shoulde be ready and diligent to doe them good againe The which the wise man doeth teach them to doe when he complaineth they blesse not their mothers And forasmuch as it happeneth most often that those childrē which haue beene wantonly brought vp are the soonest ready to curse their
which exalt vs. 287. a Exaltation Of the exaltation which proceedeth from the word of God 287. a That the exaltation which commeth of righteousnesse is spiritual 287. a Of temporal exaltation and of them that are contented with the same in degree 287. a. b Of the eternal exaltation behelde by fayth and hope 287. b Of the exaltation of the gate and what is meant therby 358. a. b Excellencie Of the excellencie of man in his creation and how he lost the same 225. b That wee haue nothing in vs whereby to challenge excellencie and why 620. b. Of the excellencie of the iust and howe it differeth from that of the vniust 225. b What wee must doe to finde excellencie 225. a That excellencie is not attributed to the wicked 225. b Of the excellencie of one man aboue another declared by comparison 544. a. b That wee must not vaunt of our excellencie but rather humble ourselues 599. b. 600. a Of the lippe of excellencie vnfit for a foole 350. b. 351. a Of the excellencie of the spirit and why the same is giuen vs. 362. b Excesse The scripture forbiddeth excesse to all men c. 625. b Excesse in apparell and fare forbidden 556. b Against superfluitie and excesse of meates drinkes 536. a. b F. Face Of sharpening the Face and what is meant thereby 541. b Faith Faith only without workes is not ynough to saluation 144. b We must be armed with a liuely faith if we woulde not stande in feare of the wicked 156. a Faith and hope are the guides of the righteous mans conscience 168. b Faith is required to the purifying of the hart and conscience 413. a The necessitie of faith and that the promises of God require the same 130. a Faith the true foundation of our prayers 563 b That mercie is the fruite of faith 327 b That true and perfect faith is not ydle 318. b That faith is the goodnesse of our desires 380. b That it is faith whereby we finde fauour before God 32. a The definition of faith what it is 12. a Faithful The pure estate of the faithful is much better than either it seemeth or is thought to bee 129. b That the faithful ought not to feare howe long and forcibly soeuer the rage of the wicked be and why 156. a That none can vaunt himselfe to bee faythfull vnlesse hee bee skilfull 458. b. 459. a. The faithful are the temple of GOD. 116. b The sundrie deedes of men whereby to be thought faithful 456. b 457. a That a faythful man is harde to finde 410. b. That the faithful ought not to desire the estimation of the wicked 53. a The meaning of these woordes A faythfull man shall abounde in blessings 572. a. The cause why the poore faithful are so constant in persecutions 557. b That the faithful ought to tremble at the iudgements of GOD and why 52. a We cannot be faithful to our neighbors except we bee led by loue 178. a Of the speeches of the faithful whereto they enure their mouthes 376. a The prosperous estate of the faythful why it is called flourishing 263. a The commodities that the faithful haue in this life by wisedome 47. a. b Fall In what cases wee may reioice at the fall of our enimies 491. b. 492. a The fall of the iust and the wicked with differences of both 490. b. 491. a That it is very dangerous to take pleasure in the fall of ones enimie and why 492. a Falling That the falling of the wicked beginneth sometimes in this life and howe 64. b The falling of the wicked is so sodaine that they perceiue it not in this life 64. b. Father Abraham the father of al beleeuers 131. a. Nothing doeth more reioice the father than to see and know that his children do prosper 128. a. Looke children Vnto what manner of men the scripture attributeth the name of a father 294. b What wee must doe that wee may not flye from the presence of God our father 56 a That God is our father and why hee calleth vs his sonnes 19. a. Fathers Solomons counsel to fathers and mothers for prouyding for their children 129. b. An offence or sinne of fathers committed against the holy Ghost 389. b The meaning of these wordes The foolishe childe is the fathers sorrowe 389. b. 390. a Why fathers and mothers c. ought to bee carefull for their children c. 128. a. The enuie of fathers to their children 60. a. The greate authoritie of fathers liuely described 474. b. 475. a Fauour What kind of fauour is required among mē and what is to bee gathered by the want of the same 26. a. b Of the fauour of men and the fauour of the Lord. 201. b That we haue great neede of Gods fauour if we be righteous and why 201. b That the good man draweth the fauour of the Lord and how 201 a. b That wee ought to desire and seeke fauour how 446. a. b Against such as seeke the hurte of their neighbours and that they shal be depriued of al fauour 194. a The meaning of this worde fauour and that it is deceitful 638. a b The fauour of kings compared to a cloude of latter raine and in what respectes 334. a Why and for what cause fauour is attributed to the righteous 261. a The meaning of these wordes So shalt thou finde fauour c. 32. a. b That no people are in lesse fauour and more detestable before men than such as are giuen to goodnesse c. 32. b To what end and for what cause Solomon woulde haue vs finde fauour before men 32. b. 33. a That wee must seeke the fauour of God and men but as not labouring to please men c. 33. a That we must obtaine fauour in Gods sight by mercie and trueth whereunto good lessons are annexed 33. a. Feare Of the feare of the Lord and what it is 4. b. 5. a The feare of the Lorde is the chiefe parte of knowledge and why 5. a What manner of feare it is that leadeth to repentance 5. a A promise of comforte made to the faythfull for their comfort against feare 18. a The remedie and meanes to bee of feare and to scape destruction what it is 18. a Why the wicked obstinate feare nothing 13. b In what case men hee when they liue without the feare of God 35. b. 36. a Of the feare of the Lord called an holy feare and of the contrarie 35. a. b That sodaine feare is due to them that haue not the feare of God c. 48. a The sodaine destruction of them that feare not the Lord 494. b The daungers and inconueniences that a man is in being in feare 597. a The meaning of these woordes The feare of a man bringeth a snare 597. a. The destruction of such as through feare haue refuge vnto creatures 597. b Wisedome is not without feare nor feare without wisedome 158. a The
our presence and why 68. b That sinne against the holie Ghost can neither be pardoned nor repented of 579. a Sinnes Of sinnes committed vpon set purpose 152. b. 153 a He that hideth his sinnes shal not prosper and howe that is meant 566. b What we must doe to obteine pardon of our sinnes 567. a What is meant by this That the wicked shal be holden with the roddes of his owne sinne 81. a. To what end Solomon compareth the sinnes of the wicked vnto roddes 81. a b Sinners Sinners of purpose deserue well to bee called fooles and why 153. a Against what kinde of Sinners we should not be enuious and why 481. b Of Sinners which sinne of ignorance and of purpose 481. b The cause why one is enuious against Sinners 472. b What Sinners they be whome God wil heare and not heare 15. a Howe and in what sense the purse of Sinners is saide to be one 8. b The wayes and pathes of sinners what they are 8. b A reason why we must not consent vnto Sinners nor walke in the way with them 8. b The great desire of Sinners to be riche described 8 a The scripture doeth not call Gods children sinners and why 7. a Of Sinners and who are to be called by that name 7. a. b What persuasions Sinners vse to entice others after them 7. b In what sense the scripture calleth vs not Sinners but Saintes 234. a Of the afflictions which doe folowe Sinners 247. a What is meant by these wordes To be enuious against Sinners 472. a Who be Sinners and deserue that name 471. b That Sinners haue nothing in the worlde which properly belongeth vnto them 249. a. Slanderers Of Slanderers and what kinde of fooles they are 145. b What dueties are required of vs concerning Slanderers 178. b Slanderers condemned for sundrie weightie reasons 178 a That Slanderers are murtherers and howe 178. a. b. Slaues That Slaues were handled worse theÌ„ beasts 612. b That we are all Slaues by nature and why 594. a That wee must confesse ourselues to bee Slaues yea bondslaues 592. a The state of Slaues that were bought from hande to hande 592. b In what respect we shewe ourselues no better then Slaues 592. a In what respect hirelinges are reputed slaues 592. b Sleepe Vpon what kinde of sleepe pouertie dependeth 415. b. 416. a That sleepe doeth not proceede of sinne 415. b That sleepe must bee moderately vsed why 415. b That sleepe is both naturall and necessarie 415. b Sleepe is one of the chiefest partes of the ease of this life 61. b That too much sleepe maketh a man dul witted and heauie 85. b Of sleepe and that the fulnesse of the riche wil not suffer him to sleepe 47. b Howe a wise man should sleepe and how the vnsatiable and intemperate 47. b That God giueth sleepe though it seeme a thing natural 47. b What we must doe if we sleepe quietly and what if wee cannot sleepe with ease 47. b That quiet sleepe is a part of our daily bread c. 47. b. 48. a. Slouthfull That the slouthful giue themselues to doe nothing but hurt 86. b Lessons of admonition for the slouthful 84. b Vnto what man SolomoÌ„ sendeth the slouthful to learne 84. b. 85. a Reasons why Solomon dealeth so often against the slouthful 400. b The slouthful set out by a liuely description 400. b. 401. a The desert of the slouthful by the iudgement of Solomon and Paule 401. a The shameful miserable state of the slouthful 401. a That the slouthful is hurtfull both to himselfe and others 156. b The slouthful compared vnto vineger and smoke and why 156. b The slouthful is cause of much sorrowe and anger and why 156. b. 157. a Of slouthfull persons which are wise in their owne conceites and who be such 527. a. b A threatening against the slouthful 392. a. The slouthful and the craftie compared together 392. a. The meaning of Solomon saying The slouthful mans way is an hedge of thornes c. 307. b That it is euill spoken to say that the slouthful man is an honest man 307. b. 308 a That slouthful and carelesse persons are to bee counted wicked wasters and howe 368. a Who they be that deserue to bee called and esteemed slouthful 308. a Of sundrie appellations and names giuen to the slouthful 86. b Negligence contempt and ingratitude in the slouthful 501. b Howe desirous the slouthful are to forge excuses 526. a. b What kinde of rest it is which the slouthfull haue 526. b. 527. a The slouthfull rebuked of too muche sleepe and lazinesse 502. a. b A description of the slouthful in louing sleepe 85. b That the slouthful shal be taken with spiritual hunger c. 231. b The punishment of the slouthful and the spending waster alike 368. b The care of the slouthful is not properly care but a beast lyke greedinesse 443. a That slouthful persons are no better then theeues and murtherers and why 368 a The slouthful mocked and derided by Solomon 455. a Sundrie sortes of slouthful persons and who be such 455. a Of suche as wil not seeme slouthful and yet are 409. a That beeing slouthful wee are grieuous and troublesome euen vnto God 157. a In what respectes a slouthful person is compared to a hunter 226. a The slouthful the righteous contrarie and why 443. a A description of the slouthful mans fielde 501. b. 502. a The slouthful threatened with neede and nakednesse 409. b That the slouthful are profitable neither to themselues nor other 85. b In what sort the slouthful are assaulted with pouertie 85. b To what ende Solomon doeth scoffe flout the slouthful 527. a Slouthfulnesse Against idlenesse or Slouthfulnesse 130. b. What wee must doe to auoide slouthfulnesse euerie man for his owne parte 157. a. b Of the detesting of slouthfulnesse but not as we ought 231. b The danger of slouthfulnesse and what vices ensue the same 527. a. b Persuasions to mooue vs to forsake slouthfulnesse 226. a Against slouthfulnesse 226. a. b Sobrietie Of sobrietie and temperance 76. a Sonne Of a wise Sonne and who is to be so reputed 228. a Of a foolish Sonne who are to be so accounted and what discomfortes they bring 361. a. b. Soothsaying Against Soothsaying and Soothsayers 331. a. Sorrovve That the contempt of godlie sorrovve is dangerous 152 b The difference betweene godlie sorrovv and worldly sorrovve 152. b Godly sorrovve causeth repentance vnto saluation 152. b That the sorrovve of the heart maketh the minde heauie 302. b That all sorrovve is not euill nor to be fled from 302. b That the begetting of a foole is the â—egetting of sorrovve and howe 359. a. b What we must do to be deliuered from heauinesse and sorrovve 261. b. 262. a Of sorrovve proceeding of the obedience to the Commandements 30. b Soule That the Soule in scripture is sometime taken for our neighbour 184. a The meaning of these wordes If thou
bee Lord ouer thy Soule 465. a The meaning of these wordes Offendeth against his owne Soule 407. b Why the Soule of man is said to be precious 94. b Soules What Solomon meaneth by these wordes And he that winneth Soules is wise 197. a Of being mercifull to our owne Soules and rewarding them 183. b The nettes which Ministers shoulde vse to cast ouer the Sea of this worlde to catch Soules 197. b That they which fish◠for Soules haue their rewarde 197. b That in Poperie there is neither fruit nor taking of Soules 198. a That God is the keeper of all mens Soules yea euen of the wicked 488. a Of the sustenance of our Soules proceeding from the Gospel 240. b Two principal wayes of keeping the Soules 230 a. b What we must do if we wil keepe our soules c. 449. a. b That the Soules of the wicked haue not the true ioye when they haue attained their desires 244. b Of despising the soule and who despise their owne soules 320. a. b. 321. a That God taketh care and hath alway had a care for our Soules 276. b. 277. a What wee must doe to keepe our owne Soules 392. b. Speaking Of speaking pleasant and frowarde thinges 162. b. 163. a Of speaking wel and the fruites which it doth bring 137. b. 138. a That we runne to destruction if wee giue eare to the wicked and delight in their speaking 176. a. b Spirite That the Spirite of a man is not alwayes taken for the soule of a man 372. b Of the Spirite which is contrarie to the outwarde man and howe to come by it 372. b Excellent operations of the Spirite working in vs. 372. b The meaning of Solomon saying That the Spirite of a man will sustaine his infirmitie 372. a. b Of the Spirite and courage of effeminate persons 372. b. Steppes What manner of man hee is whose steppes the Lord gouerneth 423. a That the steppes of man are in the hands of God and how 423. a Strangers What manner of persons wee must esteeme as strangers 418. a That we ought to haue nothing to doe with strangers and who are so called 77. a. Strength The meaning of these wordes Giue not thy strength to women 625. a From whence strength of spirit commeth wherein it consisteth 483. a Of the force and strength of this world 482. b. 483. a. Strife Reasons to induce vs from strife and variance 408. a. b The iudgement of the holy Ghost against such as be giuen to strife 409. a A man giuen to strife compared to wood and cole and why 528. b 529. a Towardes whome our strife and variance must cease 408. b Howe to stay strife and what is the cause that it ceaseth not 528. b. 529. a Hee that medleth with the strife not belonging to him compared to one that taketh a dogge by the eares 528. a That it is our duetie to appease and quiet strife where it is 527. b Sundrie causes to withdraw vs from strife and what is the principal 506. b A description of a quarrellous man giuen to contention and strife 506. b Strife and debate proceed of furie and indignation 439. a. Subiection What kinde of subiection that is which men doe most esteeme 474. a Subiects Exhortations to subiects concerning their dueties c. 407. a. b Why subiects ought to pray for their superiours 428. b Benignitie and trueth two things required in subiects c. 425. b A lesson for subiects to walke in obedience to their superiours 504. b That the change of kings and princes is not commonly profitable and what subiects should do in this case 426. a That it is not ynough for subiects to say God saue the king but what is required of them further 332. a. b. Succession Of succession and that it is Gods ordinance 391. a. Suretie What is required of him that becommeth suretie for another 83. a. b. 84. a. b Reasons why Solomon would not haue vs be suretie for our neighbour 83. a Sureties Into what dangers they come that become sureties 83. b That we are captiues if we become sureties for our neighbours 82. b. Suretiship Of suretiship for a stranger and the veration thereupon depending 180 a In what respects suretiship may bee required 181. a Certaine duties and behauiours to be vsed in suretiship 83. b. T. Talebearers Strife may soone be appeased if it were not for Talebearers 528. b Talebearers compared to wood laid vpon the fire and how 528 b That Talebearers are very dangerous 529. b. That Talebearers doe great hurte yea that they worke destruction 367. b Talebearers compared vnto murtherers and how 367. b. Taletellers Against Taletellers and how dangerous they be 342. a That scripture forbiddeth vs to be taletellers 342. a That taletellers make diuision among princes and how 341. b. 342. a Temperance Exhortations to temperance and sobrietie 306. a. b Temperance in diet commended vnto vs by Solomon 464. b. 465. a Temperance in vsing Gods creatures commanded the contrarie forbidden 536. a. Temptation Why he that abydeth temptation shal bee blessed 156. b The righteous is not caried away by temptation 168. b Who they be that willing to be riche fal into temptation 194. b Of temptation and what it is to tempt God 455. a An admonition against the temptation of impatience in Gods children 38. b. Temptations How the righteous comforteth himselfe in temptations 168. b. 169. a The estate of the righteous in the temptations of this world 168. b. Theft Of theft and the kindes thereof 49. a b. Theefe That a theefe is not so hurtful to a common-wealth as an adulterer 98. b That a theefe is not so euill as an adulterer and why 95. b In what respectes a theefe is borne withall and excused 95. a. b That they which punish a theefe more thē an adulterer doe iniurie vnto God 96. a. Theeues Theeues and their partakers compared to great mastiue curres c 596. b Theeues haue not men only against them but fal into the hands of God 612. a What manner of persons wee esteeme to be theeues 595. b The cause which maketh theeues detestable 595. b Of sundrie sortes of theeues and which bee most dangerous 595. b. 596. a Of taking part of stolne and ill gotten goods with theeues 595. b. 596. a That theeues by stealing robbing destroy their owne soules 596. a Of the shame which lighteth vppon theeues and their partakers 596. a b. Thought That speech is taken in scripture for thought and how 422. a. Thoughts That the thoughts of the foolish is sinne and how 485. a. b Who is an imaginer of mischief and of wicked thoughts 485. a. b Of pure and cleane thoughts from whome proceed pleasant and acceptable wordes 315. b The abhominable thoughts which wicked persons haue in their hearts 315. a The meaning of these words Confirme thy thoughts by counsel 419. a The thoughts of mans hearte compared to deepe waters 410. a Who they bee
learne thereby to correct and amend his life and be an example to other for to leade them to walke rightly and if it bee needful to vse exhortations admonitions corrections and threatenings Loe what to walke vprightly meaneth For wee must not only haue care of ourselues but also that wee haue an eye vnto the edification and saluation of our neighbours Wee cannot doe this of ourselues as Psal 51. 12. 119. 17. 133 Mat. 3. 1. 5. 13. 14. Dauid did very wel knowe it and therefore hee prayeth Create in mee O God a newe heart c. It pertaineth chiefly vnto the Pastours of the Churche to walke thus vprightly for Saint Iohn the Baptist was the voyce of a cryer in the wildernesse euen such also ought the ministers of the woorde to bee for they are the Heb. 13. 17. salte of the earth and the light of the worlde they are watchmen that must giue account for our soules Nowe euery one of vs must followe them according to the degree wherein wee are set Wee haue al heere a very profitable lesson but chiefly they which haue any authoritie And wee ought to vnderstande that by how much as wee are in higher authoritie by so much the more must wee bee the wiser As touching the rest the wise and they which shal folowe their vpright walking haue a promise that they shal not fall into the pit of hel but shal goe into life for they cannot walke vprightly but in the straight way which leadeth vnto life Contrarily the destitute of vnderstanding are caried by death for reioycing in foolishnesse they yeelde and obey vnto him that hath the Lordship of death that is to say the Deuil for whome and his Angels is prepared the fire that neuer shal bee quenched 22 Without counsel thoughtes come to nought but in tho multitude of counsellers there is stedfastnesse According to the affaires that wee haue in hande so must wee choose our counsellers for to come to the ende of our purpose enterprises or desire otherwise wee shal bee voide of our intent euen as wee do dayly prooue it and as they deserue which wil gouerne themselues after their owne fantasie and despise al counsel so doing do despise God for of him commeth al counsel With him is wisedome and power and he hath counsel and vnderstanding Ioh. 12. 12. Esay 40. 12. 13. Pro. 8. 14. 15 16. Who hath measured the water with his fist Who hath instructed the spirite of the Lorde or was his counsellour or taught him And heere before And as in gouerning ourselues after our owne fantasies wee despise God and doe shewe ourselues very proude and arrogant euen so God knoweth howe to despise and to beate downe them which so vse themselues in auoyding their purposes and enterprises Solomon doeth shewe it vs when hee saith Without counsel thoughts come to naught This hath beene prooued true from the beginning of the world in Adam and Eue afterwards in the world by the destruction of the flood afterwardes in them Gene. 11. 5. which builded the tower of Babylon and so successiuely in diuers others As in Pharao Saule Roboam c. And of our time we see it in the greate states of the world which thinke to destroy the church of God According to these experiences and also as the holy Ghost hath giuen knowledge to the holy fathers they did pronounce the bringing of thoughtes and enterprises of men to naught God doth scatter the deuises of the craftie c. Againe He taketh the wise in their craftinesse The Lorde knoweth the thoughtes of man that Iob. 5. 12. 13 Psa 44. 11. Psa 146. 3. 4 they are vanitie Put not your trust in princes nor in the sonne of man for there is no helpe in him His breath departeth and hee returneth to the earth then his thoughtes perish It is very necessarie that God shoulde so deale with the wicked and proude and therefore Dauid douteth not to pray against them destroy them O God Psa 5. 11 140. 8. c. Let not the wicked haue his desire O Lorde performe not his wicked thought least they be proude Therefore if we woulde not haue our thoughtes brought to nothing nor made vaine but would come to the ende of that wee thinke and purpose we must come to aske counsel at God from whome onely commeth al counsel But because he dwelleth in the vnaccessible light and that hee is of an incomprehensile maiestie and highnesse that wee may be partakers of his counsel for to make our thoughtes to stande and bee stedfast and to bring foorth their effect hee abaseth himselfe vnto vs by his worde the which he communicateth vnto vs by his wise men and discreete to whome he giueth knowledge openeth their mouths for to make them to distribute counsel as we haue neede thereof Wee must then listen diligently to them which are committed for to teache vs gouerne and leade vs and as our affayres doe require and that wee shoulde seeke counsel of them which are learned and haue experience for al the counsel that we haue neede of lyeth not in one mans braine but euery man hath his measure which it pleaseth God to giue him Wee haue neede therefore for to come to the end of our affaires that God shoulde raise vp for vs many wise men and discreete Solomon doth wel signifie it saying But in the multitude of counsellers there is stedfastnesse That is to say That if it please God for to raise vp for vs a multitude of wise discreete and men of experience and that learning of them wee folow their doctrine counsel and aduise wee shal come to the end of our enterprises wee shal not bee voide of our desires but shal obteine our wishe For because wee folowe the counsel that God giueth by his wise and discreete men and doe not folowe our fantasie wee must be assured that the Lord wil giue a good issue vnto our thoughts deliberations Wee haue had almost the like sentence before Nowe Pro. 11. 14. in them both wee are admonished not to bee like vnto Absolom which came not to his wished ende but wanting men of good coūsel dyed miserably nor to Dauid when he numbred the people nor to Solomon which folowed after many women nor to Roboam 2. Sam. 18. 9 10. 2. Sam. 24. 1. 1. King 11. 1. 12. 8. Esa 29. 13. 14. Neither let vs bee like vnto the Papistes which wil bee saued by seruing of God or rather the Deuil by mens doctrine otherwise GOD wil depriue vs of men of counsel Therefore this people draweth neere to mee with their mouthes but their heartes are farre from mee the wisedome of the wise shal perish 23 A ioy commeth to a man by the answere of his mouth and how good is a word in due season Solomon doth not here speake generally when hee saith A ioy commeth to a man by the answere of his mouth