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
enough to bragge of these foresaide thinges the chiefe point is that indeed we should abhorre ignorance and loue knowledge not that which Pro. 2. 1. hath but a vain shew and is only praised of men but that which is allowed before God the which is giuen vnto vs of him when hee â—eacheth vs by his word are diligent to receiue it And to the end that we should not deceiue ourselues persuading ourselues that we loue knowledge wheras we do abhorre it Solomon doth giue vs a certaine marke for to iudge rightly whether we loue knowledge or no This is instruction when it pleaseth and is acceptable vnto our minde For he saith He that loueth instruction loueth knowledge Albeit theÌ„ that we do vse to sermoÌ„s read the scriptures that we can talke finely of them yet if wee be so high that it seemeth vnto vs we can learne no more and wil not suffer ourselues to be admonished that we should be taught corrected and reprooued where it is needful wee doe not loue knowledge But if confessing our ignorance our faultes and imperfections we take wel in worth that we be taught admonished and reprooued we loue instruction and coÌ„sequently knowledge Now that instruction importeth teaching exhortation shewing correction and reprehension first of all wee may vnderstande it by the deriuation of the worde which Solomon vseth here in this place Secondly when in the first Chapter eight verse instruction doctrine are ioyned together in the two and twentith verse by the complaint of wisedome and 23. verse by his admonition the 4. Chap. 1. verse Children heare the instruction of a Father Thirdly when here against to loue instruction he setteth to hate correction against the louer of knowledge he setteth the foole saying But he that hateth correction is a foole hee doeth shew vs that the foolish are the contemners scorners of God and of his word the obstinat stifnecked which harden themselues in their wickednes for al the exhortation that is made them It is saide of them Such as be foolish shal not stande in thy sight for thou hatest Psal 5. 5. al them that worke vanitie but for their contempt and obstinacie they shal perish with the foolish as aboue in the 1. Chapter and 22. verse To the end theÌ„ that we may not perish with the folish let vs loue instruction let vs not hate correction and for to do this let vs be armed with patience that willingly and with a ioyful hearte we may suffer al afflictions aduersities let vs beare the Crosse mortifying our flesh by diuers tribulations For instruction or correction lyeth not onely in wordes of admonition reprehension and threatening but also in al sufferinges whatsoeuer it shal please God to send vs. Solomon hath exhorted vs vnto this patience of the Crosse aboue in the 3. Chapter verses 11. 12. The Apostle doeth expounde Hebr. 12. it after this sort saying Let vs runne with patience the race that is set before vs. 2 A good man getteth fauour of the Lorde but the man of wicked imaginations wil he condemne What good workes soeuer we do yet must we confesse that wee are vnprofitable seruants and also that there is no man liuing that Luk. 17. 10 doth good and sinneth not Let vs not think that by our good deeds we can deserue to drawe the fauour of God vnto vs. Notwithstanding sith it is saide That a good man getteth fauour c. it is necessarie that wee shoulde giue ourselues vnto wel doing if wee will drawe vnto vs the fauour of the Lord. For as it is necessarie that the Mat. 12. â—â— good tree should bring forth his good fruit in his due seasoÌ„ eueÌ„ so if we be good we must giue ourselues vnto goodnes aswel indeeds and workes as in words Thus doing we shal haue witnesse that we are good and shal be assured of the good wil of God towards vs hee wil make vs certaine that wee are acceptable vnto him and that hee loueth vs and that of his only grace and mercy Wherefore let vs know that when Solomon saieth A good man getteth or shal get hee speaketh after the maner of men for to accommodate himselfe vnto our weaknes and to shew vs that we shal not labour in vaine if we giue ourselues vnto goodnesse for the Lorde wil not refuse vs nor forsake vs but wil gather and drawe vs vnto himselfe of his onely goodnes without any thing of ours yet must we not thinke it strange though Solomon doeth attribute vnto man that which is proper vnto God aloue This is for to shewe vnto man that hee ought not to be slouthful without care but that he should solicite God to be fauourable vnto him For as it is not without cause that the Scripture doeth exhort vs vnto good workes and doeth cal them ours and notwithstanding it is saide We are his workemanship Ephe. 2. 10. Phi. 2. 13. created in Christ Iesus vnto good workes which God hath ordeined that we should walke in them For it is God which worketh in you both the wil the deed euen of his good pleasure euen so also it is not without cause that Solomon promiseth that the good shal draw the fauour of the Lord though it is the Lorde onely that draw vs vnto himself No man can come vnto me except the Father which hath sent me draw him Again No man coÌ„meth vnto the Father but by me Therefore when we heare that the Scripture doeth Ioh. 6. 44. Ioh. 14. 6. attribute vnto vs any goodnes or vertue let vs take heed froÌ„ bosting ourselues therof as thogh we had it of ourselues but let vs acknowledge that God reckoneth that ours which he of his only goodnes mercy worketh in vs. Therfore thogh that he alone doth draw vs by his fauor let vs not think it strange that Solomon saith that the good doeth drawe the fauour of the Lorde Touching the rest let vs note that we haue had the like promise here aboue in the 11. Chapter He that seeketh good things getteth fauour c. sauing that in that same he maketh mention of fauour generally hereof the fauour of the Lord. Wherin we ought to bee aduertised that the fauour of men is nothing but winde and smoke except it proceede of the fauour of God and that it be ioyned vnto the same so that it be for the honour of God and because that hee loueth vs that men should beare vs fauour And therefore let vs not haue our eye vnto the fauour of men but let vs content ourselues that God fauoureth vs. We are also aduertised that if we be good we haue great neede of the fauour of the Lord for most commonly they which do wel are out of fauour with the world Yet the Lord doth not suffer that they should be wholly cast off and forsaken of men but doeth raise vp some for to fauour them
are prudent nor that wisedome resteth in their heartes For seeing that the good man out of the good treasure of his hart bringeth foorth good things therefore shal their wisedome Mat. 12. 35. Iohn 19. 39. be knowne in the mids of fooles As Nicodemus gaue it openly to be known in the mids of the madde raging Iewes And forasmuch as it is not lawful for vs to dwel amongest fooles to consent with them but ought to withstande and reprooue them correcting and threatning theÌ„ otherwise we should be partakers with theÌ„ of their folly be like vnto theÌ„ it foloweth that they which faine not to seâ— their insolences cannot challenge wisedome Likewise albeeit that wisedome must bee knowne in the mids of fooles both by works and doctrine yet must wee diligently take heede from dooing our woorkes to bee seene of men but wee must labour onely to make our tallentes that the Lorde hath committed vnto vs to profit and increase 34 Iustice exalteth a nation but sinne is ashame to the people The peoples and nations of the earth desire to bee praised and honoured to bee famous and renoumed for the which they are feared and reuerenced they desire to haue greate titles And for to obteine this they inlarge their limites and increase their lordships in ioyning towne to towne countrie to countrie they build sumptuouse pallaces and castels which they labour to make impregnable and vnaccessible and care not though in their dooings they wring their neighbours and take not heede whither they doe things pleasing or displeasing God It is ynough for them to obteine their desires and to finish their enterprises They thinke by such kind of doings to bee magnified and exalted but they are much deceiued seeing 1. Pet. 5. 5. Luke 1. 51. Gene. 6. 7. 11. 4. Gene. 6. 7 11. 4. they haue not onely to do with mortal transitorie and frayle men as they are but with the eternal and almightie God who can tel how to mocke their enterprises and to frustrate their desires For hee resisteth the proude as sayth the virgin Mary hee hath shewed strength with his arme hee hath scattered the proude in the imagination of their heartes The very gyants hade felt it for though they were mightie and alwayes famous yet coulde they not auoyde the general flood Noes childrens children laboured to get fame and to fortifie themselues but God scattered them ouer all the earth through the confusion of tongues which he sent amongst them The Canaanites thought themselues highly exalted when they were multiplyed and their cities strongly furnished fenced with all riches but at the comming of the people of Israel GOD knewe wel howe to beate them downe and destroy them A man might here alledge the Assirians and Babylonians almost all the nations of the earth and in them to beholde how men doe not rightly proceede to be exalted if we followe their maners For as we read in the scripture God hath vtterly humbled abaced them Therefore if we wil be exalted let vs not desire to bee like vnto these nations but let vs learne at Gods mouth what gouernment we must folowe If thou doest obey the voyce of the Lord thy God he wil ordeine thee head ouer al the nations of the earth According Deut. 28. 1. too this same Solomon saith Iustice exalteth a nation We wil here take iustice for the obedieÌ„ce of Gods voyce the which is imputed vnto vs when we beleeue and repent wherby we lead a pleasing an acceptable life vnto God For by fayth we renounce all vayne confidence which is detestable before God and cleane vnto him onely according as he demandeth in the Scripture By repentance we abhorre the euill that God forbiddeth and loue the good that he commandeth Thus doing we shal honour and glorifie him and he wil also exalt vs according to his promises And sith we are exalted by faith repentance the which are taught vs by the word it followeth that we haue no righteousnes but therby and so thereby we are exalted But this exaltatioÌ„ is not seene of theÌ„ that beholde it with a carnal eye and require nothing but external pompe Also they beleeue not that by the worde we may be exalted but rather suppressed and beaten downe And therefore they reiect this word and do persecute them which receiue it and beare it as though they were sworn enemies to kingdomes and principalities for to destroy and bring them to naught We must not wonder hereat for the exaltation which proceedeth of righteousnes is not knowne but onely of them which are spiritual for it is spiritual chiefly touching the temporal it appeareth so little in outwarde sight that they make no account thereof but onely that they be easily contented For God procedeeh not according to our estimation neither after the maner nor affection of men to exalt nations by iustice Wee may knowe by this that they which folowe iustice are most commonly scorned despised and reuiled in the worlde but yet they cease not to be exalted before God who doth honor glorifie them before men after as he knoweth to be expedient for them Nowe such nations as are truely geuen vnto righteousnes are contented with suche kinde of temporal exaltation as it pleaseth GOD too geue them and are not sâ—ayde thereat but haue their hearts and mindeâ— fixed vpon the eternal exaltation the which was prepared in heauen before the foundation of the worlde was layde and the which they meditate and beholde by fayth and hope Nowe that iustice ought in this place to bee taken for the obedience to the voyce of God Solomon doeth shewe when against iustice hee setteth sinne saying But sinne is a shame to the people For there had beene no sinne in the worlde if Adam had not disobeyed the voice of God Gene. 3. 11. Rom. 5. 19. This is seene by the reproche that God made him and Saint Paul doeth plainely pronounce it For as by one mans disobedience many were made sinners so by that obedience of that one shal many also bee made righteous Therefore as God by obedience exalteth nations euen so likewise by obedience hee bringeth nations to shame as he threatened the Iewes therewith And because that they feared not the threatenings but hardened themselues so much Leui. 26. Deut. 28. the more in persecuting the Prophets Iesus Christ our Lorde and his Apostles for this cause God hath so put them back cast them of that they haue iustly prooued and doe feele that sin is the shame of nations neuerthelesse they neither woulde nor wil yet vnderstande The faithful Christians amongst them haue wel felt it as we may knowe by their complaintes and confessions But now thou art farre of and puttest vs to confusion c. Againe Thou makest Psa 44. 10. 14. 7. 4. Psa 51. 4. Daâ— 9. 5. Iâ—r 20. 11. vs to be rebuked of our neighbours c. Againe Against thee
iniurie outrage and violence to their neighbours dispoiling them of their substance for this cause their iniurie shal returne vnto themselues As Solomon pronounceth it saying The rapines of the wicked shall destroy them Wherein he speaketh principally of kinges iudges and gouernours of the earth which are the greatest theeues and raueners as is aforesaide The reason which he addeth sheweth wel that it is of such men that hee speaketh when he sayth For they haue refused to doe iustice True it is that we ought al to doe our endeuour in helping eche one his neighbour and defending him inasmuche as wee can from the yldealing of the wicked But because the Superiours of the earth are placed in the seate of God and that their office as they can wel tel is to doe iustice It is lawful to vnderstande that this present sentence pronounceth principally that they shal perishe wickedly for they make no account to doe right in ayding the feeble and defending them but rather eate and deuoure them as it is laide to their charge they Psal 82. 2. 6. 7. are manaced destruction Ia. 33. 1. 8 There is a man whose waye is frowarde and strange but the worke of the pure man is right There is none but he thinketh or striueth to persuade himself that he is an honest man and that hee walketh so vprightly that in him is nothing worthie of reprehension so proude and haughtie is the nature of man striuing to forget his owne iniquities which are continually before his eyes Insomuch that if he commit any thing or imagine against his neighbour that which he would not should be done vnto himselfe it can not be but his conscience wil reproue him Notwithstanding hee resisteth it as euerie one may feele in himselfe naturally and as Solomon hath sometimes spoken when hee saieth heere aboue verse 2. That euerie mans way seemeth right in his owne eyes And nowe hee sheweth openly that this opinion of vprightnesse is false when he sayeth There is a man whose way is frowarde and strange Wherein we haue to note that although it be saide The Lord hath looked from heauen vpon the children of Psal 14. 2 Esai 64. 6. Iere. 17. 9. men to see if there were any which vnderstoode and sought after God but they are al gone astraie c. And wee are al as it were filth c. The heart is deceitful and frowarde more then al other thinges c. Neuerthelesse Solomon condemneth not vsal because that God accepteth the woorkes of him that is regenerated which Solomon calleth pure saying But the worke of the pure man is right For although beeing left off in the corruption of our nature wee walke in frowarde and strange wayes doing wrongful and abhominable woorkes which leade vs to perdition and that we cannot be so iust but wee must needes sinne neuerthelesse when our Lorde Iesus Christ by his holy spirite mortifieth our wicked concupiscenses and disordinate affections hee purgeth vs so that our affections are holy good and iust and cannot be otherwise insomuche as the holie Ghost conducteth them and guideth them The it foloweth that wee take pleasure to walke vprightly and wee cannot be turned therefro to abandon intirely the right way and withdrawe ourselues wholly from righteousnes for we haue the seed of God which is perpetual that is to say which maketh them to perseuer in holines and iustice which are engendered of God by his seede For whosoeuer is born of God doeth not sinne for his seede remaineth in him c. This 1. Ioh. 3. 9. is not to say but this seede is sometimes choked of them that are regenerate as it hath beene in Dauid but it is neuer wholly extinguished 9 It is better to dwell in a corner on the house toppe then with a brauling woman in awide house God at the beginning created man and woman and ioyned them together in marriage to the ende they shoulde liue together in peace and vnitie whereby they might haue ioye and consolation and be an aide and comfort one to the other as members of one bodie And principally it is sayde that the woman is an helpe too man But men and women despise the end and purpose of GOD Gen. 2. 18. and not weighing the duetie which they owe one to another seeke for earthly goodes and substance and couet earnestly the highnes and magnificencie the glory and honour of the world When they are about to marry they enquire not principally of the life and maners of the man or woman that is to be had but aboue all thinges they haue regard to the goodes and riches to the might credite authoritie and noblenes of the parentage that thereby they may become greate and haue support and credite and a greate number of people which shall woonder at their riches reuerence them and court them Or at leastwise that they may haue wherewith too walke by their neighbours liue at their ease and vse great traffique or haue inheritāce of great reuenue Now because in this sort they forsake God and regard more the world it comes to passe that for the confusion of such persons and to punish their vanitie and pride their greedines and auarice God ouerturneth the lawes of mariage So that a man that wil marrie insteede of finding an honest wife which should support and aide him giue him peace ioy and consolation God giueth him a proude and fierce wife which serueth to no other purpose but to torment vex him braule make war with him and put him to great trouble and sorrow when a man hath mette with suche a matche hee saieth in his heart that which Solomon auoucheth saying It is better to dwel in a corner on the house toppe c. Also the wife that wil marie in steed of finding an honest man which wil loue her and be acceptable pleasant to her meeteth with a proud and cruel man a churle and one with whō she can haue no quietnes Then saith shee also in her heart That it is better to dwel in a corner on the house top then with a brawling husbande in a wide house Beholde heere howe wee shoulde applye this sentence although Solomon make mention but of the woman and not without cause for seeing that the woman is chosen by the man was created to assist and obeye him and be subiect to him as the Church is to Iesus Christe It is good reason that shee be rebuked by name when in steede of keeping the housholde in silence and peace shee Ephe. 5. lifteth vp herselfe against her husbande and resisteth him also because by proofe women are more prompt readie to striue against their husbands and that this vice is most common amongst them Solomon speaketh the rather of the brawling woman and blameth her who in as muche as shee is inferiour to her husbande shee ought to suffer patiently the seueritie of him rather then to moue debates and
vvomen of this age should learne to be wise 253. a. b What strength Solomon requireth of vvomen 202. b That wise vvomen are verie scant and harde to finde 253. a What kinde of vvomen they be that haue laid a good foundation 254. a Earinges of great antiquitie with maidens and vvomen and yet at this day vsed 508. a. b VVord What preferment the vvord of God ought to haue and why 402. b The meate of our soules is the word of God c. 536 b True wisdome is taught by the vvord of God 134. b That the administration of the vvord is verie necessarie and why 457. a That wee must folowe rightly the vvorde if we wil liue c. 437. b The cause why the vvord of God is despised and of none account 437. b Nothing can assure vs that we doe well but onely Gods vvord 437. a The peculiar workes of Gods holie and blessed vvord 224. a. b To what ende the vvord of God is compared to golde siluer c 417. a That the vvord of God speaketh to the world after diuers sortes and howe 239. b The vvord of God the principall rod to deliuer children from hell 470. a. b They that haue a reuerence to the vvorde mainteine the ordinance and establishe the gouernment of wisedome 111. a Of the spirituall swoorde of Gods vvord and against whome it must bee vsed 487. a The vvorde of God maketh man quicke and liuely c. 425. a To what ende the vvord is preached vnto vs. 473. a That nothing is more precious than the vvorde of God 417. a The vvorde of trueth is the seede of life 144. b. The despising of Gods vvorde is the cause that the worlde is so euil gouerned c. 106. b The vvorde of God ought to bee continually in the mouth of man and why 162. b. 163. a The vvorde and Sacramentes compared to victual and wine 118. b The vvorde of God interlaced with sundrie deuises of men 606. a The reward of suche as put any thing to the vvord of God 606. b That wee must not mingle any thing with Gods vvord 605. a Why God biddeth vs to put nothing vnto his vvorde nor take any thing from it 605. a. b The excellencie preciousnesse and purenesse of the vvord of God 604. a b That the vvorde of God is the knowledge of Saintes and for what causes 600. b The commendation of a good vvord spoken in due time 311. b Ioy attributed to the vvorde of God and taken away from the vvord of men 312. a That there is no euill but that which is committed against the vvorde of God 71. a. b That the vvord of God ought to be the rule of our life c. 70 b. 71. a Fewe heare the vvord of life and lesse receiue it 59. b That the vvorde of God is not directed but vnto his children 59 b Why the vvorde of God serueth the wâ—cked vnto their condemnation 59. b The vvord of God is the right entrie to come to true wisedome 397. a That there is none other meanes to bee wise but by the hearing of Gods vvoorde 41. a That the vvorde of God is the onely keye of the kingdome of heauen 18. a In what manner wee ought to receiue the vvorde of God our Father 19. a. b That the vvorde of God is perfect wisedome 10. b. 11. a Without hearing the vvorde of God no man can be wise 4. a That they which obeye Gods vvorde haue a blessed life and howe 92. b. 93. a Of obedience to the vvorde 93. a. b They that are attentiue to the vvord of God to execute that wherewith they are charged are the maidens and damsels of wisedome 119 a The way to forsake fooles is to bee instructed in the pure vvoorde of God c. 121. a Wisedome and knowledge proceedeth from the vvord of God 98. a The wicked by contemning the vvord worke the destruction of their owne soules 97. b Who they be that finde the vvorde of God troublesome and harde c. 105. a That the vvoorde of GOD is our onely wisedome and knowledge 106. b In what danger they are that contemne the vvorde of God which is the true wisedome 108. b The wicked which despise the vvord haue filthie and polluted mouthes 163. a The deserte of suche as make no account of Gods holle vvord 102. b VVordes When and in what exercises wee must take heede to vse many vvoordes 147. a What vvoordes they be from whence ioy doth proceede 311. b Solomons meaning in this sentence The vvordes of a mans mouth are like deepe waters 36. a. b The meaning of these vvoordes A wise man seeth the plague and hideth himselfe 447. a. b The singular commendation of vvoordes spoken in their due place 507. b. 508. a The danger of sweete vvordes compared to a honie combe 339 a Of three seuerall titles and properties ascribed and giuen vnto faire vvordes 339. a. b. Of wicked vvordes which point after twoo sorts and how 216. b Who they bee whose vvordes are compared to pearsing swordes 216. b Of the vvordes of false Prophetes and howe dangerous they be 216. b. 217. a That the vvordes of the foolish are like pricking swordes 216. a. b Of the vvordes of men and what ioy they minister to the sorrowful 224. a What kinde of wicked persons abounde in vvordes and that wee must auoide them 147. a That our vvordes must bee as cleane as water c. 365. b. VVorke A comparison of the oxe teaching vs howe wee shoulde bee occupied at our vvorke 257. a That God is alwayes at vvorke and that nothing is done but by him c. 329. b. 330. a. Of the vvorke of the righteous and the wicked with the fruites of them both 143. a. That wee ought to tye ourselues to our owne and not to meddle with others vvorke and office 208 b. VVorkes That we must commit our vvorkes vnto the Lord and of such as haue and haue not 323. b. 324. a Against vvorkes of supererogation of Monks and Nunnes 605. b. 606. a Of vvorkes of supererogation excluding the grace and mercy of God 63. a Against such as woulde winne paradise by their vvorkes 49. a Against such as haue the goods of this worlde and yet doe no good vvorkes a heauie sentence 129. a Outwarde vvorkes are certaine fruites conceiued in the heart 134. b Why we regarde not to followe the vvorkes of the righteous albeeit they bring life 143. b Against deseruing by vvorkes 144. a. b Wee deserue not by our vvorkes that God should fauour vs or hold vs in his grace and why 114. b Life commeth by promise and not by vvorkes 114. b An obiection of vvorkes saide to haue the power of sauing with an answere therevnto 129. a Good and comfortable doctrine concerning good vvorkes 129. a Against righteousnesse of vvorkes that they deserue not life before God 167. b Of vvorkes both good and bad and the spring from whence they issue 171. a Why
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
merie and put away sorrowe and to accomplish this to let slip the bridle vnto concupiscences and lustes of their flesh the which wil not bee made obedient to the lawe of God and turne to him through true repentance If they were wise they would loue wel the sorrowe which proceedeth of the obedience to the coÌ„mandemeÌ„ts for it bringeth no hurte but great profit therefore S. Paule repenteth him not that he had made the Corinthians sory Likewise our Sauiour promiseth comfort â— Cor. 7. 8. â— Mat. 5. 4. to them which mourne It seemeth to them also that to obteine rest not to be hindred froÌ„ liuing in felicitie prosperitie there wanteth nothing but the friendship of the world the which cannot be obteined by shewing to be the true faithfull seruant and childe of God by obedience to his woorde But therein they are deceiued for S. Iames saith Knowe yee not that the amitie of the worlde is the enimitie of God Likewise our sauiour warneth Iam. 4. 4. Iohn 15. 18. his disciples not to bee dismaide for the hatred of the worlde 3 Let not mercy truth forsake thee binde them on thy neck write them vpon the table of thine hart 4 So shalt thou finde fauour good vnderstanding in the sight of God and man After that Solomon hath generally warned vs not to forget the lawe to the ende that we might know howe to follow his admonition hee deuideth the lawe and commandements of God into twoo partes that is to say into mercie and trueth As also this is then his commandement that wee beleeue in the name of his 1. Iohn 3. 23 Sonne Iesus Christ and loue one another as hee gaue commandement Vnder truth he comprehendeth al the honour and seruice that wee owe vnto God as is conteined in the first table and vnder mercie hee comprehendeth what we owe to our neighbours as is commanded vs in the seconde table Heerein wee see the summary of the lawe wherevnto agreeth that which our Mat. 22. 37. sauiour sayde to a Doctour For albeeit Solomon maketh not expresse mention of the loue of God yet doeth hee not altogether keepe it secrete when hee speaketh of trueth and mercie For as wee cannot bee assured of Goods goodnesse towardes vs vnlesse wee loue him so can wee not also bee truly mercifull vnto our neighbours except wee desire to obey God for that wee loue him For God requireth of vs such obedience to his lawe Deâ—t 6. 5. 1â— 12. as proceedeth of loue Solomon in this summary woulde haue vs so attentiue to the lawe of God that wee shoulde neuer suffer mercy and trueth to forsake vs But binde theâ—â—on our necke Wherein hee vseth three similitudes First of al for to shewe vs that wee must goe forwarde in truth mercy hee likeneth them vnto a yoake felowe with whome a man must be coâ—pled chiefly being in a dangerous way and may not suffer him to come dragging behinde or to goe too farre afore For if wee bee forsaken of this fellowship the spirituall theeues and robbers wil quickly assault vs and of ourselues wee cannot saue vs from their handes but must miserably perish Secondarily for to teache vs howe wee shoulde worke that this felowship may not forsake vs hee vseth another similitude making this felowship like vnto a yoake that is put on the necke of Oxen and fast bounde that it vnloose not and that is when he admonisheth vs to binde mercy and truth about our necke Wherein he woulde that with a willing minde we shoulde submit ourselues vnto the lawe of God for he saith not let vs suffer to be bound vnto this yoake but that we ourselues should bind them on our neckes And as the Oxen do neuer cast of the yoake from them whereto they are bounde but are compelled to remaine vnder the same euen so must wee force ourselues to beare the yoake of our Lord and continue vnder the same els wee should bee constrained to carry the yoake of sinne and so to be in the deuils bondage as our Lord doeth well signifie it in Mathew Come vnto me al ye that are weary laden Mat. 11. 28 I wil ease you c. Thirdly he likeneth our harts vnto the Arke of the couenaÌ„t in the which were the tables of stone wherein the law was written as God had commanded Moses Euen so least we forget the lawe our harts must be the arke of mercie and Exâ— 25. 21. trueth and neuer from thence to let them passe But as the lawe was inclosed within the arke and yet Moses and the Priestes ceased not to open the same vnto the people by preaching and holy liuing euen so wee also must not haue the lawe of GOD in our harts onely as also it is vnpossible but both in worke and mouth Solomon doeth wel shewe it when hee gathereth the lawe into mercie and trueth for they cannot bee in vs but they will bee Deâ—t 11. 20. seene when occasion is offred and when wee haue opportunitie the which wee must seeke as Solomon doeth wel shewe it when hee sayeth bynde them on thy necke c. Besides the former exposition it may bee sayde howe Solomon doeth admonish vs to bee merciful and faithful vnto our neighbours wherevnto also Saint Paule exhorteth vs Wherefore cast of lying and speake euery man trueth vnto his neighbour And that wee may â—phe 4. 25. goe forwarde hee admonisheth vs to binde the lawe and the commandements on our necks For by them wee shal be guyded vnto mercy and trueth and without them there cannot but bee in vs al vnmercifulnesse and crueltie also allying and vnfaithfulnesse Furthermore if we ascribe mercie and trueth vnto God wee may say howe Solomon doeth warne vs that if wee woulde haue Psal 117. â— God to continue his mercy towards vs and not make his promises voide vnto vs we must binde his lawe and commandementes vppon our neckes Nowe albeeit that these twoo last expositions conteine trueth yet are they not so fit for the lyne of Solomons texte as the first the which may bee seene by that which is gone before when he counseled that the lawe should not bee forgotten and also by that which foloweth when hee commandeth saying So shalt thou find fauour good vnderstanding in the sight of God man By faith we find fauour before God also please him as it is said of Enoch And after this sort wee obteine vnderstanding Heb. 11. 5. which is very profitable to guide vs to good learning Through gentlenes we please men chiefly those whome we are gentle vnto exercising the workes of charitie Through this commandement heere which is like vnto a promis wee ought to bee much stirred continually to thinke on the lawe of the Lorde and to goe forewarde in keeping of these commandements assuring ourselues of his goodnes and helping one another by charitie seing that in so doing we are
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
be risen in her perfectiō that is to say til they haue perfect ioy ful blessednes in the kingdom of heauē In this world this ioy and prosperitie are not perfect but as the day groweth according too the ascending of the Sunne euen so is it needefull that wee shoulde profite 1. Cor. 15. more and more dayly vntill that all thinges bee fulfilled and that God be al in all thinges Besides this when the pathe of the righteous is saide to be shining and compared vnto the light of the Sun we ought to vnderstand that as a man walking in the brightnesse of the day seeth and knoweth where hee goeth and taketh heede from stumbling and falling euen so also when we walke in the pathes of the righteous wherein wee are guided by the word Psal 119. which is a light vnto our feete wee knowe whither we goe and are assured not to perishe They then which are ignorant and applie not their minde to vnderstande the worde doe not walke in the pathes of the righteous what faire shewe of holinesse soeuer they pretende outwardly neither those also which are vncertaine whether God doth loue them whether hee will saue them or no doe not walke in the same way albeit that by straightnesse of life they bragge to bee in the state of perfection the which is not founde but in wisedome righteousnesse and true dealing and thus they faile in two sortes For first of all doubting of the loue of GOD and saying that they are in the state of perfection they contrary themselues for it rightwell followeth that if they bee perfect that God loueth them seeing they are such as he commandeth them to be you shal be therefore perfect as your father Mat. 5. 47. which is in heauen is perfect Secondarily in that they set perfectiō in the obseruing of mans traditions and diuelish doctrines The thirde errour may bee added to bee in that they boast themselues of perfection of the which the wise righteous and faithful haue but a small beginning in this present life contrarily they shoulde haue no neede to aske God forgiuenesse for their sinnes as they are taught of the Lord to doe it Likewise these proude Matth. 6 persons which boast themselues of the state of perfection as Monkes and Nunnes albeit that with their mouthes they say Forgiue vs yet they thinke not to haue neede of the grace mercy of God seeing they make workes of supererogation as they say by the which they thinke to merite for other and chiefly for them that doe well to their Conuent and Cloyster And if they deserue for other by a stronger reason for themselues But as in their state which they cal of perfection they perfectly serue the diuell and make them whome they deceiue to serue him euen so also they merite to be partakers with the Diuell in eternall damnation whereunto they drawe them which rather beleeue their lies than the sincere truth of god Furthermore when the shining of the path of the righteous is compared vnto the light which goeth and glistereth that is to say vnto the light which groweth higher and higher we may not thinke that so soone as wee haue any tast of the Gospel that by and by wee are in the pathes of the righteous and that wee must stay there as if wee were far enough forward But as the Sunne al waies riseth till hee come vntoo his perfection euen so when wee haue once gotten any sauour of the Gospell we must labour to attaine perfection wherevnto for Ephe. 4. to bee guided the Lord in his Church hath appointed workmen And forasmuch as we must grow vnto perfection that by the ministery of the worde it followeth wee must not bee greeued though the Ministers ceasse not by diuerse exhortations to open the same vnto vs but shoulde receiue the same right gladly and iudge ourselues blessed for that the Sunne of righteousnesse doth so often visite vs and shine in our hearts For if the worldlings are glad to see the Sunne do iudge themselues happie when he warmeth the earth in due season to make it fruitfull by a stronger reason the comming of the Sonne of righteousnesse which maketh vs fruitefull in all goodnesse righteousnes and trueth ought right wel to reioyce vs instructing vs by the example of Dauid who saith But Lord lift thou vp the light of thy countenance vpon Psal 4. 6. vs. But wee cannot bee glad at the comming of this brightnesse because wee are men and that wee will not bee reproued though Iohn 3. 1◠Iohn 1. 5. Ephe. 5. 8. wee bee neuer so faultie and that our workes bee euill The light is come into the worlde but men loued darknesse more than light Nowe of our owne nature wee loue these darknesses so much that we deserue to be called nothing but darkenes Wherfore if wee would haue true ioy at the comming of this brightnesse we must suppresse our nature and be regenerated and renued by the holy Ghost This is it that Saint Paul commandeth Let vs cast away the workes of darkenesse and let vs put on the armour of light If wee doe thus it may be saide of vs Yee were Rom. 3. 12. sometimes darkenesse but nowe are ye light in the Lorde But yee brethren are not in darkenesse that that day should come vpon you as a theefe Furthermore seeing that the pathes of the Ephe. 5. 8. 1. Thes 5. 4. righteous shineth it followeth that the false Nicodemitans doe not walke therein for they which walke in the day desire not to be hid Much lesse then doe the Papistes walke therein and these wretched intermistes or newters which reiect the pure woorde which is the Sonne that doeth shewe vs this path and doeth guid vs therin And seeing that the word is our guide it is not enough that it be preached vnto vs but also we must follow it to be directed right thereby as in the night they which desire to holde the right way will follow the light going before 19 The way of the wicked c. For to shew better to point vs the path of the righteous he setteth the way of the wicked in opposition against it cōpareth the same vnto darkenesse which is contrary vnto light whereof insueth that they which walke therin they that follow the maners and life of the wicked neither see nor know what they doe and haue no knowledge of wisdome righteousnes nor faithfulnesse Our Lord doth wel shew it saiyng Father forgiue them for they know not what they do For Luke 23. 34 as they that know not how their busines goeth forwarde cannot reioyce but are sorrowful and heauie and thinke themselues in a miserable case euen so also they which walk in the waies of the wicked haue no sure ioy nor stedfast prosperitie for sith they are in darknesse they know not where they become And albeit that in the sight of the eyes and
through pride and vnthankfulnesse had deserued to be reiected of wisedome and to be abhorred and detested of him yet for al that she hath not left of from her work or ceased from the same vpon the earth which is giuen vnto man for his habitation nourishment This continuation is shewed vs when he sayeth 31 And tooke my solace c. The great and wonderfull mercy of our Lorde God is here set foorth vnto vs when he ceaseth not to take pleasure in mainteining man on the earth seeing that by his sinne and also by continuance therof from Father to Sonne he had deserued and stil daily doth deserue that the earth should sinke and not to beare him any lōger but that he should miserably perish and goe to eternal damnation Nowe howe wisedome hath continued and stil doeth continue to solace herselfe about the earth which Solomon most fitly calleth the earth of God for hee sayeth not simplie in the compasse of the earth but in the compasse of his earth for also it is his and the contentes thereof seeing hee hath created al thinges howe is it I say that shee taketh her pleasure Gene. 1. 1. Psal 24. 1. 50. 12. c. The scripture doeth teache vs howe When she is filled with so many louing promises aduertisements exhortations corrections and threatnings Immediatly after the fal of Adam wisedom began this solace and continued the same vnto Seth Enoch Noe Abraham to the Patriarkes to Moses and to the Prophetes But this solace was yet more plainly knowne when this wisedome which is the eternal worde was made flesh and dwelt amongst vs that Iohn 1. 14. Luke 15. 14. in his doctrine and miracles men behelde his glory c. This is the sheepheard that seeketh his strayed sheepe c. This ioye solace contineweth stil as we see it when in spite of Sathan and al his mainteiners and ministers the Gospel is purely preached and that we haue the Sacramentes whole and in their perfection and that the Lorde hath established amongest vs the forme of a true Church Heerein wee know what wisedomes sport is which shal be deerly sold vnto the vnthankful to whom God hath sent his Gospel without being bannished or hauing forsaken their coūtrie or goods to bee partakers of this solace The Lorde hath alreadie begun to punish this vngratitude and contempt in some places It is a sure thing that hee wil finishe his woorke in tyme conuenient and then scorners and contemners shal feele it Furthermore seeing the Ministers of the woorde are the instrumentes of wisedome they learne heere that they ought not to esteeme their ministery as a burthen and painful thing but as a ioyful and comfortable matter and so much as they possibly can they shoulde solace themselues euery where with their brethren Mat. 28. 19. Marke 16. 15 I say so much as they can for they ought to exceede their vocation 32 Therfore now harken O children vnto mee for blessed are they that keepe my wayes 33 Heare instruction and bee yee wise and refuse it not blessed is the man that heareth mee watching dayly at my gaies and giuing attendance at the postes of my dores 34 For he that findeth mee findeth life shal obteine fauour of the Lorde 35 But he that sinneth against me hurteth his owne soule and all that hate me loue death When wisedome hath declared what manner of one shee is to whome shee belongeth what riches shee hath and howe auncient shee is shee concludeth that wee must heare her if wee wil doe and followe what shee commandeth and teacheth promising felicitie to those that shal folow her gouernement and suffer themselues to be ruled by her Now shee calleth her children to heare Wherein wee are taught to be assured that if wee hearken vnto the Euangelical worde which is the voice of the greate Pastour who is our wisedome we are children of wisedome and the sheepe of Iesus Christ and are of God Contrarily they that despyse this word Iohn 8. 47. 10. 27. are children of follie and of the Deuil As then wisedome doeth sport herselfe and passe her tyme and taketh her solace with vs in speaking vnto vs by her ministers and calleth vs her children euen so al our ioye and delight ought to bee in hearing this voyce and that without any delay without putting of til to morrow for shee wil presently bee hearde And as without delay wee must heare so must we also perseuer to heare euen as wisedome doeth dayly continewe speaking vnto her children for so long as she speaketh it is alwaies to day and shal last vnto the last day In looking for the which as wisedome doeth cal vs so if we yeelde she doeth accept and heare vs to giue vs saluation But wee must marke wel that 2. Cor. 6. 2. wisedome saieth not generally hearken as if it were laweful to lende our eares vnto doctrines and traditions of men for it hath beene euer forbidden But wisedome sayeth heare mee declaring vnto vs that it is she onely that must bee hearde whereof followeth that this wisedome is the Sonne of GOD of whome it is saide This is my wel beloued Sonne in whome I haue taken Math. 17. 5. my delight heare him Whome nowe if wee wil heare wee must heare his ministers which doe preache vnto vs his pure word And for to heare them as wee ought and as wisedome demaundeth it is not ynough to hearken vnto the doctrine but the heart also is required theretoo that out of that affection therof we might rule our life in al holines and honestie in al iustice and innocency We ought so to vnderstand it when for to intice vs to heare it is not said that blessed are they which heare but which keepe the waies of wisedome Our Lorde also who is the true wisedome is not contented only to bee hearde 33 Heare instruction c. Because we are not onely negligent to goe whether wisedome calleth vs but also it is irkesome to heare it and in this wise wee seeke our destruction and damnation for this cause wisedome taketh pitie of vs and desiring our ioye and saluation doeth againe admonish vs to heare instruction and heerein shee sheweth that it is she which speaketh when wee are exhorted and admonished when we are corrected and reprooued by the woorde And for to shewe vs to what ende tendeth instruction shee addeth and bee wise And thus without instruction wee are without wisedome and but fooles Wherefore forasmuch as we cānot abide to be counted fooles but desire that men should esteeme vs wise let vs folow and embrace instruction and not put her backe as wisedome doth admonish vs otherwise she wil refuse vs. Contrarily it is said Blessed is the man c. When we haue to do with any great Lord we neuer cease to keepe watche and warde at his gate and to looke when hee should come foorth or that hee wil cal vs vnto him that
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
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
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
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
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
is mention Wherein Solomon wel sheweth that there is deceit in the worke of the wicked For though Solomon Psal 10. 6. did not here speake but of temporal death yet were it an argument stronge enough for to shewe that the wicked worketh a deceitfull work For albeit the wicked according as he seeth happen to others knoweth he shal die yet he laboureth to make himself beleeue that he shal neuer die He saith in his heart I shal neuer be mooued nor be in danger And in whatsoeuer he doeth hee laboureth to liue alwayes if he could and when his works do not proceed to his purpose it foloweth wel therin is deceit that he laboureth in vaine His intent is to doe his workes for to liue and he by them runneth vnto death seeketh for that which he would not gladly finde 20 They that are of a froward heart are abhomination vnto the Lorde but they that are vpright in theyr way are his delight Solomon here giueth a reason of the former sentence shewing wherfore they which folow euil doe seeke death and the righteous life They which folow euil are ledde with the frowardnesse of their heartes the which delight in no goodnes but inuent all euil though none occasion be giuen them Now forasmuch as in God lieth al goodnes from whence life commeth to vs and hee is not a Psal 5. 4. God which loueth wickednes it foloweth wel seeing that the wicked are in abhomination to the Lorde who is the authour of lyfe that they must needes goe to death sith they are separated from life they must needs remaine in death the which they doe wel deserue for it cōmeth of their corruptiō purposedmalice that peruerttheir hearts Their feete runne to euil they make hast to shed innocent 2. Cor Phi. 2. 7. blood their thoughts are wicked thoughts desolation and destruction is in their pathes And herewith also it is of maliciousnes so much as lieth in them they spoile al wherupon they wel deserue to finde nothing wherin they may haue succour so must needes perishe As touching the righteous seeing that of themselues they are no better then the most wicked so farre is it of that wee may finde any cause in them for the which they shoulde bee worthie of life that they deserue death aswel as the other yet doe they liue it is not without reason The reasō is not found in them nor in any other creature but in God onely in his grace fauour because it pleaseth him to accept them and delight in them Solomon doeth shewe it verie plainly when he alledgeth nothing for their excellencie and dignitie that they attain life But they that are vpright in their way are his delight Whereto Saint Paule agreeth alledging howe God saith to Moses I wil haue mercie on him to whome Rom. 9. 15 Ephe. 1. 5. Tit. 3. 4. 5. I wil shew mercie And in an other place alledging Who hath predestinate vs to be adopted through Iesus Christe vnto himselfe according to the good pleasure of his wil. But when the bountifulnes and loue of God our Sauiour towarde men appeared not by the works of righteousnes which he had don but according to his mercy he saued vs c. The faithful ought to haue their ioye set in this good wil and pleasure which is so healthful For thou Lorde wilt blesse the righteous and with fauour wilt compasse him as Psal 5. 12. with a shielde But let vs note that it is not without cause that wee haue saide that the reason for the which the righteous doe goe into life is not in them as hath bene alreadie touched concerning the malice of their nature which they haue common with the wicked And herewith albeit that the Scripture giueth them this honour to cal them perfect or vpright in their way as indeede they are seeing that God accepteth them suche because that in their affaires they proceede vprightly in simplicitie and innocencie without dissimulation and hypocrisie without enuie and set malice and without deceit and craft yet are they not so perfect in their manners and kinde of doings but that they feele many imperfections and much to be amended in them if God woulde straightly examine them Surely there is no man iust in the earth that doeth good and sinneth not Therefore what vprightnes soeuer is in vs let vs pray Eccle. 7. 22 Psal 143. 2 Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified 21 Though hand ioyne in hand the wicked shal not goe vnpunished but the seede of the righteous shal escape Because that Solomon hath threatened the wicked which seeke nothing but to doe euil with death and it seemeth well vnto the worldly that if they be accompanied and ioyned with a great multitude of people which haue power authoritie that no hurt can happen vnto them for this cause for to keepe vs from such vaine deceitful confidence Solomon doth shew vs that what bandes and couenants soeuer there are betwene the wicked yet shal they not be safe enough nor mightie for to exempt themselues from death whē he saieth Though hand ioyne in hand c. Albeit that the wicked doe giue their handes one to an other and do conspire together yet can they neuer so wel nor strongly arme and fortifie themselues that they can exempt themselues from hurt and to woorke that they shoulde not goe vnto destruction out of the which they shall neuer arise Before the vniuersal flood the worlde and multitude of the wicked was surely ioyned and except the house and familie of Noe they al agreed together to worke wickednes without remorse of conscience euen with an vnbrideled lust but their agreement saued them not from perishing by the flood of waters Wee alledge Sodome and Gomorrhe with the Cities adioyning The conspiracie of Corath Dathan and Abyram The destruction Gen. 19. Num. 16. 31. Iosu 10. Psal 2. 3. 33. Esai 30 31. of Median The fiue Kinges Iosua the tenth chap likewise diuers others We haue also witnesses that suche bandes leagues are vaine and vnprofitable Woe to the rebellious children saieth the Lorde that take counsel but not at mee and couer with a couering but not by my Spirite that they may laye sinne vpon sinne Againe Woe vnto them that goe downe into Egypt for helpe and staye vppon Horses and trust in Horses and trust in Charets because they are many and in Horsemen because they are verie strong Contrarily though the righteous bee but smal in number and that the worlde doeth not desire their agreement but doe scorne the same reiect and persecute them and that they are esteemed as the dunge and filthinesse of the earth and also that it seemeth they can not escape but must needes goe to destruction yet are they so wel saued and defended so wel holpen and succoured that how violent assaultes
learne that Ministers of the Church chiefly stande in neede of wisdome for to learne wel to take soules by good example and sounde doctrine These are the nets that ought to be cast ouer the sea of this world c. Besides this let vs note that Solomon comparing the righteous and wise man vnto a fisher secretly admonisheth vs to bee watchful and careful Wee see that they which occupie the trade of fishing are vpon the water at al houres except the winde be contrarie and doe let them euen so also must we not let passe any occasion of time for to do wel and say wel for to drawe our neighbours vnto our nettes and snares And the same must bee done with a great affection and maruellous desire for if the fishermen for a temporal gaine and that soone vanisheth away are so careful that they care not for their owne lyfe the which they often put in danger by a more stronge reason no man ought to spare his owne person when it is required to take soules to make a perpetual gain For if they also proceede therein faithfully they shal neuer loose their labour nor forgo their reward It is not like vnto fishing for if the fishers do not take ought they loose their gain so haue laboured in vaine but they that fishe after Eze. 31. 9 33. 9. soules are not depriued of gain though they take nothing prouided that they do their duetie faithfully When you enter into an house salute the same and if the house bee worthie let your peace Mat. 10. 12. come vpon it but if it be not worthie let your peace return to you And herein we are admonished not to be vnthankful towardes the Lord which ceaseth not to reward vs wel though we bring nothing to him and not to forget the honour that he do vs when he doeth attribute vnto vs the taking of soules the which is his worke not mans this same is after a sort signified when our Lorde saieth Symon launch foorth into the deepe let downe your nets to make Luk. 5. 4. 1. Cor. 3. 6. 2. Cor. 3. 5. Ephe. 2. 10. a draught c. And S. Paul doth plainly shew it Who is Paul then and who is Apollo but the Ministers by whom ye beleeued and as the Lord gaue to euerie man Not that we be sufficient of ourselues to thinke any thing as of ourselues but our sufficiencie is of God We are his workmanship created in Christ Iesus vnto good which God hath ordained that we should walke in them For it is God Phi. 2. 13. which worketh in you both the wil the deede euen of his good pleasure Finally let vs note that though we be neither iust nor wise but so muche as wee are gouerned by the worde it foloweth that there is neither fruit of life nor taking of soules in Poperie for they are without the word insteed of fruit they haue deadly poison the inuentions doctrines of men superstitions idolatries and insteede to be taken and caught they are more drowned in the myre of this world We may also adde that sith that Solomon speaketh by similitude comparison we may apply this sentence vnto an other meaning to wit that the righteous doeth not inherite winde as doeth hee that troubleth his house but of his righteousnes hee gathereth excellent fruit and the wise is not like the foole which hath no wisedome to drawe others vnto himselfe and to make them to agree vnto him but must himselfe consent and be as it were made captiue and subiect vnto the wise which hath knowledge so to gouerne himselfe that hee draweth his neighbours vnto him by softnesse and gentlenes and other honest meanes 31 Behold the righteous shal be recompensed in the earth howe much more the wicked and the sinner We all naturally desire to haue recompense of our labour and trauel and are glad when wee are promised we shal be paide for that which is owing vs and that none wil withholde our labour and againe more ioyful when we haue our desires granted and promise perfourmed indeede Neuertheles when Solomon speaketh heere of recompense doth shew it present saying Behold if we vnderstaÌ„d wel this meaning he giueth none occasion vnto our flesh for to reioyce for he doth not promise such reward as it desireth as temporal riches worldly honours fauour of men delights pleasures peace and rest but he doth threaten vs with the contrary as we may see First of al when he sheweth the ready recoÌ„peÌ„se of the righteous saying Behold or lo here it is Secondly wheÌ„ he saith in the earth For the consideration and estate of the righteous in this life world is that they pay theÌ„ euil for good they are afflâ—cted persecuted they are subiect vnto pouertie and miserie vnto sicknesse cold and heate hunger and thirst to sorowes and griefes and most commonly they suffer such thinges so long as they liue in this world as the holy ancient fathers haue tried the Prophets our Lorde Iesus Christe and his Apostles also Wherevpon doe proceed these complaintes False witnesses did rise vp they laide to my charge thinges that I knewe Psal 35. 11 38 20. not They rewarded me euil for good to the great discomforte of my soule They also that rewarde euil for good are against me because I folowe the thing that is good And also other complaintes as may be seene in the 3. 6. 10. and 13. Psalmes c. Thirdly when he denounceth rewarde vnto the righteous as vnto the wicked sinners and doeth not put difference but onely that by interrogation hee sheweth that there is a greater reason that the wicked sinners should haue more greater recompense For albeit that al afflictions doe proceede from sinne as from their first cause for if Adam had not sinned we should haue bene subiect vnto no afflictions for the trueth is there is no righteous man but sinneth and consequently which doeth not deserue the foresaide rewarde but because the wicked doe sinne more they deserue greater recompense When Solomon declareth vnto the righteous this recompense or paiment hee doeth admonishe them that they should arme themselues with patience and what aduersities soeuer doeth happen vnto them yet doe they not murmure nor despight God which doeth afflict and chasten them For albeit that the Deuil and the wicked doe persecute them yet doe the righteous suffer nothing but so farre as God slacketh the bridle to Satan and to the wicked and maketh them executioners of his righteous iudgement the which he doeth not exercise with rigour against the iust as they doe wel deserue what righteousnes soeuer they haue Beholde Iob which hath witnes to be a perfect and vpright and fearing God yet God did afflict him by Satan and by robbers his ministers and instrumentes the which Iob confesseth verie wel saying The Lorde hath giuen the Lord hath takeÌ„ the name of the Lord
so much as is expedient for their saluation And in this sort it is not properly men which fauour them but God alone And therfore let vs confesse that Solomon saieth verie properly That a good man doeth drawe vnto him the fauour of the Lorde and let vs comfort ourselues in this vnfaithfull promise knowing that if we be good though al the world should ryse vp against vs yet their enterprises shal nothing hurt vs for God fauoureth vs. And therefore let vs say The Lorde is my light and my Psal 27. 1. Psal 119. 6 saluation whome then shal I feare The Lorde is the strength of my life of whome then shal I be afraide The Lorde is on my side I wil not feare what man doeth vnto mee Against this promise hee setteth a threatening for to feare the wicked saying But the man of wicked imaginations wil he condemne Here Solomon setteth the man of wicked imaginations against the good man and so though the word which he vseth doeth in his tongue signifie the thoughts whether they bee good or euil yet by the Antithesis hee sheweth that he speaketh of him whose cogitations and thoughtes whose purpose and enterprises doe tende but to euil and hurt the which hee signifieth also in condemning the man of wicked imaginations For if his thoughtes were good he should not bee condemned but shoulde get fauour of the Lorde whose office is not to condemne him which hath good cogitations whereby hee tendeth to doe wel Psal 72. 12 vnto his neighbours but to iustifie and absolue him when the wicked doe condemne him Hee shal deliuer the poore when he cryeth the needie also and him that hath no helper It is the manner of the worlde to oppresse the good and to iustifie and absolue and to quit the wicked For the worlde is so blinde that it counteth the wicked imaginations for pollicie and finesse of wit wisedome and good counsel for watchfulnes and care It is commonly saide of the wicked that they are woorthie to liue because they dispatche their affaires wel at the cost and hinderance of the poore But such iustification shal not profite them before the Lorde before whome wee Rom. 14. 10 2. Cor. 5. 10 Psal 5. 4. must al appeare Nowe hee knoweth them to be wicked and therfore he wil not be fauourable For thou arte the God that hast no pleasure in wickednesse neither shal any euil dwel with thee But as God is righteous so wil he condemne their desert This condemnation shal be declared in the last day in the meane while the Lord doth often dissipate the enterprises of the wicked and so they come not to the end of their imaginations but are frustrate as experience hath taught and doeth daily teach 3 A man cannot be established by wickednes but the roote of the righteous shal not be mooued This present sentence may seeme to be a recital of the former For it foloweth wel if God doe condemne man which doeth imagine euil and none can resist his iudgement that the wickednes of man shal not profite him for to keepe him stedfast in one estate and to make him prosper as he desireth and as him seemeth because hee seeth himselfe vpholden with such as fauour him that he hath credit and aboundeth in temporal wealth and as him seemeth the poore doe tremble vnder him because of the wrongs and oppressions that he committeth but hee is farre of from his reckoning as Solomon Psal 9. 16. doth here pronounce and also Dauid in his 9. Psalm saying The vngodly is trapped in the worke of his handes Contrarily albeit that the godly righteous are sharpely tossed with diuers temptations and that often it seemeth they are lost destroyed yet because they get the fauour of the Lord it foloweth that they are so wel rooted that their roote shal not remooue but shal prosper for euer though it seeme contrarie vnto the world 4 A vertuous woman is the crown of her husband but shee that maketh him ashamed is a corruption in his bones Solomon doeth here shew vnto the woman what she ought to be amongst her housholde and in her conuersation with her neighbours for to be ioyful vnto her husband an ornament honour vnto him and not to vexe nor grieue him And therefore the wiues which loue their husbāds haue good desire to do their duety towards them ought diligently to hearken vnto this lesson that they may vnderstād what they haue to do or what to auoid for to shew their loue and to put their good desire in execution First of al when Solomon saieth A vertuous woman hee doeth shewe vs that the wiues ought not to desire nor seeke the delights pleasures rest idlenes of the flesh but to carrie the armour for to resist fight against the concupiscences of the flesh by the which women are naturally drawne to become subiect vnto the former things and so of themselues they shew thēselues to be weak faint hearted yet doe they not think so but do think thēselues to be very valiāt whē they can get their desires be they good or euil doe thinke to bee verie strōg when by loud crying by cursing railing by scratching biting or other like violēce they withstād thē which do hinder thē to obtain their wil do as they would Behold what is force power of the greatest part of women But the strength that Solomon demandeth of women is spiritual the which ought to be exercised by the holie Ghost who doth teach guide them to their duetie according as it is shewed them in the holy scriptures wherin women haue faireglasses to looke in what they ought to bee howe they ought to behaue themselues as for example Sara Rebecca Abigail and others They haue therin also exhortations laws commandements to the end that in folowing them doing their duetie they should shew themselues vertuous strōg The places of Scriptures seruing therto haue bene alledged Nowe that this vertue or power ought to be exercised as hath bin said Solomon doth shew it when hee calleth A vertuous woman the Crown of her husband For as Pro. 11. 16. 22. we cannot reioyce of a tree neither glory nor boast of his goodnesse and excellenice except it bring vs forth good fruit euen so if a woman doeth not exercise her power and shewe the same by honest and godly conuersation she cannot be the crown of her husband For he cannot reioyce nor glorie in the vertue of his wife as of an excellent and honourable vessel except that this vertue be shewed outwardly by godly exercise When we thus speake we shew that Solomon doth heere take the crowne for ioy glory honor precious or namēt after as crownes Iob 19. 9. Psal 21. 5. 65. 11. 12 103. 4. Esa 23. 9. 28. 1. 3. 62. 3. Phil. 4. 1. 1. Thes 2. 19 Iam. 1. 12. 1. Pet. 5. 4.
plaine but it is not easie to doe that wee can attaine therevnto without brideling Ephe. 4. 28 our corrupt nature considering the inclination thereof 10 A righteous man regardeth the life of his beast bu◠the mercies of the wicked are cruell For to shewe howe the poore despised man and hee that is his owne seruant is better he doeth attribute vnto him righteousnesse and that because so much it wanteth that he is not negligent in doing his duety towardes men that he doth not neglect nor contemne his beast which serueth him to labour with al but doeth administer vnto him that which is necessary he sheweth this same when hee doeth say A righteous man regardeth c. And heerein hee hath respect to the lawe which saith Thou shalt not muzzle c. Saint Paule doeth alledge this law for to shew that the ministers of the worde ought to bee rewarded for their labour and Deut. 25. 4. 1. Cor. 9. 9. that they shoulde haue distributed vnto them that which is necessary for them to liue and to doe their office And albeit there is not so little a birde whereof God taketh no care yet notwithstāding for to declare that by his law god hath had more regard vnto men for whome al thinges are created then to oxen Saint Paule denieth that god taketh care for oxē not that he wold exclude oxen from the prouidence of God without the which nothing can remaine in this worlde but hee meaneth that this lawe was not giuen for the cause of oxen but to the ende that we shoulde vnderstande howe great care we shoulde haue ouer our neighbours when God commandeth vs expresly to take care of oxen Nowe also when Solomon speaketh that the righteous man regardeth the life of his beast let vs not thinke that hee doeth attribute righteousnesse vnto a man for taking care of his beast neither that hee woulde that the man shoulde be counted iust because he regardeth to nourishe his horses or oxen which labour but hee reasoneth from the lesse to the greater as if he said If the righteous doth take paine to prouide for his beast and to doe al the good hee can to him or is necessary for him by a stronger reason hee will bee moued to shewe gentlenesse towardes his neighbours and wil accustome himselfe too vse vpright dealing to the end thereby that hee may doe his duetie to them and not to defraude them And so doing hee shal shewe that hee isled with a gentle and louing good and righteous affection and that hee hath no desire to hurte but that he intendeth to profite his neighbours By suche exercises hee shal not be righteous but because he is righteous he wil apply himselfe vnto them and wil shew himselfe righteous to the edification of his neighbours as the good fruite maketh not the good tree but because the tree is good hee bringeth foorth good fruite and thereby declareth his goodnesse Solomon then doth not here exalt our works to make vs to boast of thē but he prouoketh vs to do so well that our neighbours shoulde feele and perceiue vs to bee softe and gentle and not to contemne them to deale euil with them to hurte them and hinder them as doe the wicked euen as Solomon doeth signifie when hee saith But the mercies of the wicked are cruell He iudgeth the affections which are inward and hid the which are knowne to God onely The hearte is deceitful and wicked aboue all Iere. 17. 9. things who can knowe it I the Lorde search the heart and try the reines Againe God seeth not as man seeth for man looketh on 10. the outwarde apparance but the Lorde beholdeth the heart Yet neuerthelesse hee medleth not with the office of God but when hee seeth that the wicked doe abounde in euil fruites of wicked works that they exercise cruelties in borrowing and not paying againe seeing that such vngentlenes cannot proceed but of cruel affection 1. Sam. 16. 7 by such exercises Solomon doeth iudge rightly of the inward parts though hee doeth not beholde them with his eies For the tree is knowne by his fruite And in pronouncing of that which is within hee sheweth what their outwarde conuersation is that is to say infamous wicked and cruel For an euill tree cannot bring Mat. 7. 16. 12. 33 foorth good fruite And because that none would bee counted cruell therefore it is needeful first of al that wee refourme the inward parte as the Lorde doeth shewe vnto vs when hee reiecteth al the outwarde holynesse for the crueltie which hee expresseth saying For your handes are ful of blood And afterwardes when hee exhorteth washe yee then c. Yee make cleane the outside of Esay 1. 11. 15. 16. Mat. 23. 25. 26. Ezec. 36. 25 the Cuppe and of the Platter but within they are ful of bribery excesse But it is not in your power thus to doe it is the worke of the Lord. Then will I powre cleane water vpon you and yee shal be cleane yea from al your filthinesse c. Wherefore wee must pray vnto God and say Purge mee with hysope and I shal be cleane washe mee and I shal be whiter then snowe The Pope with his shauelinges hath neede thus to pray For if there bee any people in the worlde which beare any cruel affection they haue it seeing that Psal 51. 7. they do not only spoyle mens goods for to enrich themselues but also so much as in them lieth steale soules from God to giue them to the diuell They are of the number of them whom Ezechiel speaketh Woe vnto the shepheardes of Israel that feede themselues shoulde not the shephearde feede the flockes For this cause wee Ezech. 34. 2 are admonished to beware of them They which next succeede the false doctours in cruell affections are they which vnder colour of ministring iustice do iudge through parciality hauing regarde too persons taking bribes and not giuing the right vnto him that it belongeth Esay 1. 23. vnto Thy Princes are rebellious and companions of theeues c. 11 Hee that tilleth his land shal be satisfied with bread but he that foloweth the idle is destitute of vnderstanding For to giue courage vnto the man which is seruant for himself and his owne man hee maketh vs a promise the accomplishement whereof is very needeful for vs yea necessary to mainteine vs in this life he promiseth Satisfiyng with bread that is to say that the mā which shal be diligēt careful to do his office to folow his estate and vocation shal want nothing that is necessary for to liue in this worlde but shal haue enough and contentation For by bread are signified al thinges necessary for to vpholde this life and by satisfiyng is ment contentation Now hee that is contented with things necessary is rich enough Albeit thē that Solomō doth not name but bread only yet doth hee not promise any smal thing as
these haue bent themselues theretoo doe dayly Whereuppon it commeth that the Psalmist prayeth and often complaineth Drawe Psal 31. 4. Psal 35. 4. 142. 1. 2. ◠mee out of the net that they haue layde priuily for mee Againe Let them bee confounded and put to shame that seeke after my soule c. Againe I cryed vnto the Lorde with my voyce with my voyce I prayed vnto the Lorde I powred out my meditation before him and declared my affliction in his presence Though my spirit was in perplexitie in mee yet thou knewest my path in the way wherein I walked haue they priuily layde a snare for mee But as it is commonly saide that hunters doe often loose their pathes euen so also the Lorde bringeth to nought the awaytinges enterprises and ymaginations that the wicked woorke against the faithful as Ioseph Moyses Dauid Ezekias the Prophetes our Lorde Iesus Christ and his Apostles and as the true faithful doe also feele at this day For after that GOD hath exercised and tryed them a certaine time through the pursute of these wicked hunters and huntsmen in the ende at most neede he doth deliuer them and perceyuing and knowing themselues to bee deliuered they say Who so dwelleth in the secrete Psal 91. 1. of the most high shall abyde in the shadowe of the Almightie Againe Praysed bee the Lorde which hath not giuen Psal 124. 6. 7. vs as a praye vnto their teeth Our soule is escaped euen as a byrd out of the snare of the foulers the snare is broken and wee are deliuered But when these wicked huntsmen are sent of GOD for to followe after the vngodly to destroy them then they loose not the way As the Prophete Ieremy saieth Beholde saith the Lorde I wil sende out many fishers and they Iere. 16. 16. shall fishe them and after wil I sende out many hunters and they shal hunt them from euery mountaine and from euery hill and out of the caues of the rockes Nowe as Solomon hath compared the wicked vnto the huntsman which pitcheth and setteth a long net euen so contrarily hee compareth the righteous that is to say those which haue no desire to hurte but rather would profit their neighbours hee doeth liken them I say vnto a tree which is strongly planted and soundly rooted as also they are in other places likened theretoo Solomon making the like Psa 1. 3. Ier. 17. 8. comparison saith But the roote of the righteous giueth frute As hee hath attributed vnprofitablenesse hurte hinderance and destruction vnto the wicked whereupon commeth their damnation euen so contrarily hee attributeth frutefulnesse or profite vnto the righteous Psal 7. 15. 9. 16. Pro. 2. 21. 3. 2. whereupon it doeth folowe that they shal continue as hath beene treated vpon The frutefulnesse that the righteous doe bring foorth commeth from within as Solomon doeth signifie when hee attributeth fruite to come from the roote Let vs then learne that all our inwarde partes must bee sounde and good if we wil bring forth Mat. 12. 35. any excellent frute Solomon calleth the inward partes of man A roote and that very aptly for first of al as the roote of the tree lyeth hidde in the earth euen so can we not see the affections and desires of man For what is hee that knoweth the things of men Secondly as by the frute wee come to knowe what the roote of the tree is euen so a man by his woordes and woorkes doeth reueale Mat. 7. 16. 20. what hee is within Thirdly as the tree without the roote cannot spring nor bring foorth frute euen so man cannot bee occupied to profit his neighbours but so farre as his wil and affection do leade and guide him Nowe that the roote doeth signifie the inwarde parte wee may vnderstande it when Solomon doth place it against desires Not hee alone doeth vse it in this signification but Moyses Deu. 29. 18. Heb. 12. 15. Rom. 11. 16. 1. Cor. 3. 6. also And the Apostle to the Hebrewes Saint Paule also doeth shewe the same speaking of them that are entred by the Gospel when he speaketh he hath planted and Apollo watered c. 13 The euil man is snared by the wickednesse of his lippes but the iust shal come out of aduersitie They that are malicious and wicked may bee encombred in many and diuers sortes by the fault of their lippes For first of all GOD doeth blinde them and giue them ouer vnto a reprobate mynde in such wise that they rather beleeue the lyes of false Prophetes and Doctours then the trueth they giue more credite vnto false witnesses then to the simple and plaine affirmation of the innocent and trustie and wil rather choose of set malice false witnesses then they wil bee put by from oppressing and spoyling the innocent Such people doe wel deserue to bee snared to or be destroied for they goe precisely against the cōmandement Exod. 23. 1. 2 and ordinances of GOD. And as they deserue to bee snared so shal they bee Vnto them that are contentious and disobey the trueth and obey vnrighteousnesse shal bee indignation and wrath God shal sende them strong delusion that they shoulde Rom. 2. 8. 2. Thes 2. 11 12. beleeue lyes That al they might bee damned which beleeued not the trueth but had pleasure in vnrighteousnesse The children of Israel were snared by the sinne of their lippes when they woulde not obey the holy Prophetes but suffered themselues to be deceiued by the false Prophetes The Turkes and Papistes lye in the same misery and destruction Secondarily as they rayle and abuse their neighbours by iniurious woordes and that their mouthes are filled with craft and treason to woorke the destruction of their neighbours euen so againe shal destruction fal vpon them Thou shalt destroy al them that speake leasing c. Againe Psal 5. 6. 9. For no constancie is in their mouthes within they are very corruption their throte is an open sepulchre and they flatter with their tongue The worlde is stuffed with such euil tongues and therefore Dauid complaineth Helpe Lorde for there is not a godly man left for the faythful are fayled from among the children of men They speake deceitfully euery one with his neighbour flattering Psal 12. 1. 2 with their lippes and speake with a double hart Thirdly when the wicked are apprehended by iustice oftentimes GOD suffereth that they hurte and wounde themselues by their owne answeres when they are examined are so founde guiltie whervpon foloweth the gallowes wheretoo they condemne themselues by their owne mouth and so are snared through faulte of their owne lippes or otherwise beeing examined if they persist in their lying not confessing their fautes they fal more deepely into the Deuils snares and so are intangled by the faulte of their lippes To bee short if the wicked followe their corrupt nature with obstinacie without returning to repentance there can bee
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
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
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
yee may see Wee ought not to bee troubled with this destruction as though it shoulde destroy vs with them For euen as in vsing our tongues wisely wee are not their companions in euil speaking proud words euen so their destruction shal not come neere vs but our lippes shall preserue vs that is to say that God wil allowe of our wordes and therefore he wil preserue vs from destruction not so that wee can deserue it by our lippes as it ought to bee manifest vnto vs. For sith wee knowe that it is the gift of God to gouerne wel our lippes wee must not doubt but that it commeth by onely grace that wee are preserued and safely kept But the Scripture hath his proprietie to attribute that to the instrument which belongeth onely to the workemaister which guideth them and this serueth to beare with our rudenesse and to be made more easie 4 Where none oxen are there the cribbe is emptie but muche increase commeth by the strength of the Oxe There is none of vs all but loueth wel to haue greate rents for to liue at ease in this worlde but forasmuche as there are many carelesse and slouthful which had rather be idle then to worke and applie their minds to folowe some honest vocation therefore they must suffer pouertie and vtterly be destitute of riches as Solomon hath exhorted and threatened them And now vnder other wordes hee signifieth the same thing saying Where none oxen are there the cribbe is emptie Solomon applieth himselfe heere to our kinde of speaking for whē we are altogether destitute of things wee vse to say that wee are cleane emptie Hee placeth one kinde of labour heere vnder the which hee comprehendeth al others and doth declare vnto vs that except wee doe diligently followe the estate wherevnto wee are called and vse necessary meanes to prouide for ourselues and our familie wee cannot looke but for pouertie as wee deserue the same Contrarily if we doe imploy the power that God doeth giue vs and duely doe our office wee shall abounde in al wealth that is necessary for vs and according as God shall see to bee expedient for to mainteine and keepe vs in his seruice Solomon doeth signifie this same when hee saith But much increase commeth by the strength of the Oxe We haue none other doctrine heere then suche as wee haue hearde alreadie oftentimes and it is not without cause that Solomon vseth repetition For we are slow negligent and slouthful and haue neede to be prouoked as it were spurred vp and often to bee put in remembrance what wee haue to doe Furthermore by the care that he hath to repeate this doctrine often he doth shew vs how necessary for vs it is to labour Euē as the oxen doe drawe the plough for to breake vp and turne ouer the earth and to make it fit to bring foorth fruit euen so also must euerie one of vs be occupied about our woorke after his calling and beare the yoke which God hath laide vpon vs neither must wee be ashamed to be compared vnto Oxen neither disdaine to learne of them seeing that the Scripture setteth them foorth before vs for to be our Maisters and Doctours not onely before the common people but also before the greatest as Ieremy doeth complaine therof Thou hast smitten thē but they haue refused to bee tamed by discipline Ier. 5. 3. 4. 5 Mat. 11. 2◠c. Let vs in no wise be like vnto such rebels but rather let vs folowe the exhortation of the Lord. If wee must needes become subiect vnto worke for to obteine enough of corporal liuing much more must wee submit ourselues vnto the lawe of the Lorde and folowe the wayes that God doeth teache vs by the which hee woulde leade vs to eternallife Otherwise if wee say with the wicked Let vs breake their bandes The Lord wil make vs subiect vnto Psal 2. 3. Deut. 28. 48 Iere. 28. 13. cruel maisters as he hath done heretofore to the children of Israel according as he had threatened them And shalt be subiect to thyne enemie c. Thou hast broken the yoakes of wood but thou shalt make for them yoakes of yron The Papistes as we may knowe are vnder a very harde and heauie yoake when they are vnder such Mat. 23. 4. maisters as our Lorde describeth Let vs acknowledge and confesse the blessings that God doeth giue vs in employing vs in his seruice and hee wil giue vnto vs abundance of reuenewes chiefly such as are spiritual For seeing he commandeth Thou shalt not muzzle Deut. 25. 4. the Oxe that treadeth out the corne hee wil not leaue vs destitute of necessary things But if wee despise the blessings hee giueth vs and doe rebel against him let vs looke for punishment I haue nourished Esay 1. 2. and brought vp children but they haue rebelled against mee and consequently the desolations wherewith God hath threatened his people came vpon them 5 A faithfull witnesse will not lie but a false recorde will speake lyes This saying of Solomon is so manyfest and knowne to all men which haue the least good naturall wit and vnderstanding that it needeth none exposition but onely to bee considered vpon and thereby wee ought to learne not to lye but to say the trueth in all our talke And the rather because wee take it not wel to be counted or called lyars or false witnesses but faithful and true but chiefly because that God which ought to bee preferred before al our desires and affections our honour and reputation abhorreth falsenesse and lying as hee hath declared by his Lawe Deut. 19 and cōmendeth trueth vnto vs highly which he loueth otherwise hee Exo. 20. 7. 16. 23. 1. Leu. 19. 11. 12. Deut. 19. 16 2. Tim. 2. 13. Iohn 14. 6. 17. 17. shoulde denie himselfe the which we ought neither to thinke nor say and also it cannot bee Though we beleeue not yet abideth he faithful hee cannot denie himselfe Hee himselfe also is the trueth seeing that he neither is nor can bee separated from his word which saith I am the way the trueth and the life Sanctifie them with thy trueth Thy worde is trueth But forasmuch as euery man is a lyar we must confesse that of our nature wee are al false witnesses and therefore if wee wil become true witnesses wee haue neede that God woulde send and communicate his holy Spirite vnto vs who is the Spirite of trueth which leade the disciples of our Lord Iesus Christ into all truth for the which to obteine wee must pray Take not thy worde of trueth vtterly out of my mouth for I waite for thy iudgementes It is Psal 119. 43. 5. 7. necessary for vs that in all our wordes and talke wee bee armed with trueth if wee will not perishe For the Prophet Dauid saith Thou shalt destroy all them which speake leasing Wee haue a fearefull example thereof in the fifth Chapter of
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
griefe they wil playe and passe the time away as merrilie as possibly they can they eate they drinke abundantly euen til they be drunke or verie neere they leape sing and daunse they delight to reason to iest and talke of vaine thinges yea filthie and vncleane they turne their looke for to feede the same with the appearaunce of beautie After this manner they laught but as Solomon saieth Euen in laughing the heart is sorowful For albeeit that in leading such a life they labour to auoide griefe yet they cannot for they haue an hang man within in them which doeth torment them from whose handes they labour to bee deliuered to wit their conscience which doeth reprooue them feare them before the iudgement seate of God for their disordered life though they stryue to make themselues beleeue that there is neither God nor Deuill neither saluation nor damnation And therefore they reioyce dissolutely as though euil shoulde neuer happen vnto them but finally they shal feele that they haue beene deceiued as Solomon doeth wel declare vnto them saying And the ende of that myrth is heauinesse After that Adam had reioyced of eating the forbidden fruite hee had great heauinesse Gen. 3. 7. ◠the which had continued for euer if God had not redressed it by his promise The worlde which perished with the flood did no lesse feele it than did the Sodomites and Gomorrhians The Gen. 3. 6. 7 19. Exo. 32. Luke 16. Luke 6. 24. 2◠Esay 5. 11. 12. 22. 12. 13. people of Israel was punished for their idolatrie The riche glutton was cast into hell Al these nations haue felt that which Solomon speaketh of and all such like shal feele it Woe vnto them that rise vp earelie to followe drunkennesse and to them that continewe vntil night til the wine doe inflame them And the harpe and viol timbrel and pype and wine are in their feastes but they regarde not the woorke of the Lord neither consider the worke of his handes And in that day did the Lorde God of hostes call vnto weeping and mourning and to baldnesse and girding with sackecloth c. 14 The hearte that declineth shal bee satiate with his owne wayes but a good man shall rule ouer him Solomon hath shewed vs heere before what are the wayes of an harte that declineth when he saide My Sonne if sinners intice thee Pre. 1. 1◠consent thou not c. For their feete runne after euill c. For except mans heart were alienated and estranged from GOD and his woorde hee shoulde not haue such wicked thoughtes neither woulde hee giue himselfe vnto such wicked workes the which doe worthily deserue grieuous punishment as Solomon doeth shewe Let vs not thē be like vnto those that are desirous to heare newes that they may passe away their time merily and carelesly so vayne and vnprofitable they are and yet notwithstanding they thinke verily they are not sluggish and sleepish but are quicke and nimble As such men doe easily beleeue lyes euen so doe they delight to make others beleeue them also and they thinke a man a verie foole or that he doeth them wrong when hee beleeueth not their words so easily as did their iesters and flatterers Secondly let vs not be like vnto them which loue to bee flattered and too heare nothing that may trouble or hurt them but would haue men to speake such thinges as doe please them or that they thinke to bee profitable for them They wil diligently heare lyars false witnesses and slaunderers Now as God forbiddeth lying false witnesse bearing and slaundering so doth he also forbid Thou shalt not receiue Exo. 23. 1. 2. Tim. 4. 3. a false tale neither shalt thou put thine hand with the wicked to be a false witnesse Thirdly let vs take heede we be not like vnto those which haue ytching yeares The world almost is filled with none other people and chiefly Turkie and the places where poperie reigneth If we followe them we runne into destruction and doe worthily deserue to perish seeing that wee are warned therof in diuers places Hauing 2. Thes 2. 10. Rom. 16. 17. 1. Tim. 4. 1. 2. Tim. 3. 1. 2. Pet. 2. 1. then so many testimonies wherby we are admonished we do worthily deserue to be counted and called fooles and dolts if we beleeue euery thing And for as much as we cannot take it well to be counted such but contrarily would be holden and esteemed for discrete and wise therfore we must stand vpon our watch considering diligently how we should gouerne ourselues that wee goe not awry Solomon doeth teach it vs so when he saieth but the prudent will consider his steppes For to consider well our steepes that we may be well gouerned and not to beleeue euery thing wee must Psal 5. 8. 25. 4. 119. 12. 105. 103. pray Leade me O Lord in thy righteousnes because of mine enemies make my way plaine before my face Shew me thy waies O Lorde and teach mee thy pathes Blessed art thou O Lord teach me thy statutes Thy worde is a lanterne vnto my feete and a light vnto my path The entraunce into thy wordes sheweth light and giueth vnderstanding to the simple Nowe for to enioy this same well wee must followe the order that Iesus Christ hath placed in his Church Thus doing we shal be wise discrete and well gouerned as S. Paule doth admonish vs. Brethren be not children in vnderstanding Ephe. 4. 11. but as concerning maliciousnes be children but in vnderstanding be of a ripe age But when S. Paule saieth That loue 1. Cor. 14. 2◠suffereth all thinges it beleeueth all thinges it hopeth all thinges it indureth all thinges it may seeme therefore not to be foolishnes to beleeue euery thing To the which I answere The holy Ghost which hath thus spoken by S. Paule hath saide also by Moyses If there ryse among you a Prophet or dreamer of dreames and giue thee a signe or wonder c. S. Paule himselfe also hath saide Trye all things and keepe that which is good Againe S. Iohn saith 1. Cor. 13. 7. Dearely beloued brethren beleue not euery spirite but try the spirites whether they be of God And therefore when it is sayde that loue beleeueth all thinges let vs vnderstand it of such thinges as may and ought lawfully to be beleeued For a Christian man Deu. 13. 1. 1. Thes 5. 21. 1. Iohn 4. 1. ought not wittingly and willingly to cast away wisedome and right iudgement and suffer himselfe to be deceiued that he should not iudge between white black but ought very rightly to proceed in simplicitie and humanitie in iudgement and not to be so wicked as to charge his neighbour with wrong and euill suspition 16 A wise man feareth and departeth from euill but a foole rageth and is carelesse They which for the wickednes they haue committed do feare to be punished and yet haue no minde to doe
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
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
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
knowe him more and more and to vnderstande his doings and workes it followeth wel that Solomon doeth shewe that we must vnderstand that the Lord is farre from the wicked after the former sense And thus in fewe wordes Solomon doeth describe vnto vs the misery and destruction of the wicked and also their malice blindnesse and obstinacie contrarily the felicitie stabilitie of the righteous and also their easinesse of learning and obedience The righteous in this worlde seeme to bee cursed and as it were forsaken of God for the worlde doeth afflict them and labour to destroy them and for this cause it seemeth that God doeth not care for them that hee hateth them and hath reiected them but sith that God heareth their praier it followeth that they are and shal be Psal 22. 2. 71. 11 blessed and shal be firme and stable for by their praiers they aske deliuerance from al euils that God would preserue thē and giue vnto them euerlasting blisse The which hee graunteth them as we heere doe heare when it is saide that the Lorde heareth their praier Psal 23. 18. 19 34. 18 145. 19. 50. 15. and also in other places And forasmuch as the righteous do pray the which God heareth it followeth that they become willing to learne and obedient vsing prayer whereby they obey God who saith Cal vpon me in the day of thy trouble and I will heare thee and also that they aske nothing but according to his wil otherwise they should not be hearde And thus they become willing to learne and obedient and the Lorde doeth not impute their sinne vntoo them for the which cause nee is farre from them as from the wicked we might adde as the trueth is that God accepteth their fayth Heb. 11. 6. Mat. 21. 22. Iohn 15. 7. without the which none is acceptable to God but with fayth he auoweth all as our Lorde promiseth Wee doe then vnderstande howe wee shoulde make acceptable prayer vnto God and shal haue a true argument that we are righteous to wit if wee bee certayne of the goodnes of GOD towardes vs and that in this certaintie we desire and labour to order ourselues vnto the wil GOD. For true fayth is not ydle as our Lorde doeth teache vs when hee asketh repentance with fayth Whosoeuer woorketh righteousnes Mark 1. 15. Gala. 5. 6. Iea. 2. 14. 1. Ioh. 3. 7 is righteous Nowe forasmuch as there is none except hee bee out of his witte which would haue God farre from him but al desire his helpe and succour wee must needes abhorre al kinde of wickednes and that we aske of God to be iustified that by our prayers wee may drawe him vnto vs for to helpe vs in all our necessities Albeit then that GOD our father knoweth wel what wee haue Mat. 1. 8. neede of before wee aske neuertheles sith that he woulde haue vs to pray vnto him and that he delighteth when we speake vnto him priuily let vs humble ourselues before him submitting ourselues wholy to his holy wil and confessing that all goodnes commeth from him and that of ourselues we haue not neither can haue any thing 30 The light of the eyes reioyceth the hearte and a good name maketh the bones fatte As the man which hath lost his sight cannot reioyce in his hart but is troubled and greeued euen so he which feeleth himselfe to diminishe in wit and looseth his vnderstanding cannot haue true ioy Contrarily as he that hath been blinde if he recouer his sight doth delight and reioyce in himselfe euen so hee which hath walked in the vanitie of his thought imagination if he come to be awaked Ephe. 6. 14. and raised out of his sleepe and riseth from the dead and that Christ doth lighten him he wil reioyce in the Lorde he wil cast far from him the workes of darkenesse hee will be no more darkenes as sometimes he was but being light in the Lorde wil walke as a Rom. 13. 12. Ephe. 5. 8. childe of light receiuing that which is acceptable to the Lorde Solomon doeth declare vs this same in fewe wordes saying The light of the eies reioyceth heart c. We must thus vnderstand this sentence for it shoulde not be notable if Solomon spake of the corporal eies onely except it were by comparison admonishing vs that if we haue a ioyful heart and are glad when the darkenes of the night or of any darke prison or deepe pit are passed that wee Rom. 13. 1◠2. Chr. 20. 12. doe see the brightnesse of the Sunne and are at large in corporall and temporal libertie by a much stronger reason ought wee to reioyce when the night is past and that the day is come wherein the Psa 25. 15. 123. 1. 2 141. 8. Lorde giueth vs that wee may walke honestly Likewise the eies in the holy Scripture are taken for the spirite and minde of man in many places But our eyes are towardes thee Mine eyes are euer towardes the Lorde Now when the Spirite and minde of man is lightened Mat. 6. 22. Psal 19. 9. 119. 14. 16. 162. by the worde so that thereby it is lead in righteousnesse and true holinesse hee reioyceth and delighteth Suche is the nature of the worde receiued and disgested Neuerthelesse when it is saide That the light of the eyes reioyceth the heart wee may take these wordes as if hee saide That man reioyceth in his heart when hee seeth himselfe at rest and peace and in prosperitie so that he is not vexed nor molested For as the night the darkenesse and obscuritie is taken for vexation sorowe aduersitie and miserie euen so the light is taken for the contrarie Wee haue looked for light and beholde Esai 56. 9. darkenesse c. This last sense is verie fit for that which Solomon addeth when hee saith And a good name maketh the bones fat For he sheweth by what meanes a man shal obteine prosperitie peace rest He would haue man so gouerned that he shoulde giue none occasion to bee blamed rebuked nor that any man shoulde thinke euil of him but that hee shoulde get not abundance of temporal goods power credit and authoritie but shoulde labour to liue so wel as he shoulde obteine a good name He expresseth howe necessary it is for man to haue a good name when hee saith that it maketh the bones fat For as when the bones are filled with marowe compassed with flesh and skinne a man feeleth himselfe whole soūd euen so he which getteth a good name is in good reputatiō with his neighbors feeleth his ease for his neighbors do not trouble him he knoweth that he proceedeth in a good consciēce towards thē the which is a great prosperitie which Solomon signifieth by fatting of the bones The bones heere which are members of the body are taken for the whole man but chiefly for the Deut. 31. 20
12. 17. 10. 19. the creation and renewing of the minde and afterwardes hee asketh that God woulde open his lippes Againe Lorde thou doest heare the desire of the humble thou preparest their hearte and thine eare hearkeneth therevnto c. Thirdly it seemeth that hee preferreth the creature vnto the Creator attributing more vnto him then vnto Iam. 3. 6. the Lorde For though the tongue is a member very hardly too bee gouerned yet is it nothing in comparison of the hearte from whome verily proceedeth the hardnesse of the tongue We might alledge the fourth inconuenience that is that it should seeme that Solomon doeth attribute freewil vnto man as touching the inward operations and shoulde denie it him concerning the outwarde which are not of so great excellencie as our God doeth well shew 1. Sam. 16. 7. Psa 7. 10. Iere. 17. 10. it vs when hee challengeth the knowledge of the inwarde thinges Wherefore let vs not thinke that Solomon hath pronounced the first part of this sentence affirmatiuely as though hee gaue power vnto man for to prepare his hearte as hee wil but let vs vnderstande that he speaketh after a humane and carnal sense in deriding the foolish trust of men which doe boldly thinke to consult to purpose and to take in hand euery worke of themselues without calling vpon God seeing that without him they cannot pronounce the least worde that might bee spoken the which is farre much lesse then to purpose consult and take in hande any thing to do And is asmuch as if he did say man is so proude and arrogant that hee dare of himselfe take in hande al thinges euen the highest and the hardest and yet there is not a little worke that is in his power to doe We must then vnderstand howe Solomon vseth heere an ironical kind of speach against the arrogancie of men which dare take so much in hand And for asmuch as the holy Ghost doth deride thē it is an argument and proofe that they are neere vnto destruction Nowe to the ende that wee may not be mocked nor destroyed with Psa 2. 4. 5. the arrogant wee must humble ourselues truely confessing that we haue neither spirite nor vnderstanding which can of it selfe consult vpon any good work Solomō did wel vnderstand it as he doth here closely shewe it but it is more plainely expressed in the answere and demaunde that Solomon maketh vnto God and also in the answere that God made vnto him Let vs also confesse that wee haue neither mouths nor tongues which can pronounce any good thing except God giue it The confusion of tongues doeth shewe it 1. King 3. 6. Gene. 11. 7. Psa 51. 17. and in other places also I haue expresly saide nothing that good is for euil answeres come of ourselues and of the Deuill to whome God giueth the reprobate ouer Al the wayes of a man are cleane in his owne eyes but the Lord pondereth the spirits Neither Dauid Iob Esay nor Daniel did euer thinke their Psa 19. 13. 14. 51. 3. Iob. 14. 4. 15. 15. 25. 4. wayes to bee cleane And if with an vnfayned heart wee dayly aske pardon of God for our sinnes our wayes wil not seeme vnto vs to bee cleane For this cause when Solomon saieth All the wayes of a man are cleane c let vs vnderstande that hee speaketh of men which haue no knowledge of the trueth nor doe folowe it but are guided and ruled by their fantasies and make themselues beleeue so much as they vtterly can that whatsoeuer they thinke say and doe is good and iust and that there is nothing in them that may bee reprooued but praised and commended With such kinde of people poperie is much replenished and chiefly the celles and dennes of those spiritual theeues Monkes and Nunnes They also which cannot suffer to bee tolde their faultes but what wickednes soeuer they commit haue their mouthes ready open to lye in reporting themselues to be honest men doe labour so much as they can to make al their wayes cleane in their owne eyes and before their neighbours But of al these same their iniquities are so stinking that we may know that there is no cleannesse at al in them If they wil not confesse it yet God is not blinde he hath so sharpe and pearcing a sight that nothing can be hidde from him as already sometimes hath beene shewed by the scriptures and Solomon doth nowe shewe it vs when he saith But the Lorde pondereth the spirites Solomon compareth GOD heere vnto a merchant who for to discerne wel and truely betweene one marchandise another vseth ballances and waites Now the ballāces of God are his wisedom knowledge vnderstāding By such ballances he trieth the goodnes and the frowardnes of mens harts and thereby iudgeth with al equitie and vprightnesse and truely The Lorde is in his holie temple The Lordes seate is in Psa 11. 4. 33. 13. 94. 9. 44. 21. heauen His eyes consider the poore and his eye liddes trieth the children of men The Lord looked downe from heauen and beheld al the children of men Hee which hath planted the eare shal hee not heare If wee had forgotten the name of our GOD and helde vp our handes to any strange God woulde not God haue sought it out for hee knoweth the secretes of the hart Albeeit then that men doe flatter and praise themselues making themselues beleeue that there is nothing but al goodnesse in their waies yet they winne nothing thereby but doe rather loose and hurte themselues for they haue to doe with a iudge which wil not iustifie the vngodly which delighteth in his wickednesse Thou art not a Psal 5. 5. God which louest iniquitie Therfore what faire shewe of holinesse and righteousnesse soeuer that is shewed foorth in our life and conuersation yet let vs not esteeme al our wayes cleane but let vs confesse that we haue marks and blottes vncleannesses and filthinesses which haue neede to bee clensed and purged Let vs beleue That if we say we haue no sinne we deceiue ourselues and there is no truth in vs. When wee shal 1. Iohn 1. 8. truely confesse our filthinesse though wee haue a iudge that looketh narrowly vppon vs yet will hee haue compassion vppon Heb. 4. 13. vs. 3 Commit thy woorkes vnto the Lorde and thy thoughtes shal be directed Albeeit that wee finde howe harde it is yea almost vnpossible to bring many things to passe which we thinke of and to finishe them as wee woulde for most often our thoughtes and enterprises are made voyd yet are wee so wise in our opinion that we thinke ourselues sufficient to gouerne our affaires of ourselues and to order our thoughtes And heerein wee shewe a pride that Solomon laboureth to suppresse when he sayth Commit thy workes vnto the Lord and thy thoughtes c. He laboureth also to deliuer vs from such weakenesse as hindereth vs to
woorke the which doeth seeme for to surmount our power and capacitie Hee laboureth to turne vs away from distrust which doeth torment vs although with great boldnes we imploy and occupie ourselues about our duetie but wee thinke that the labor that wee take shal not bring foorth such fruite as wee desire or that it shal come to nothing and that wee shal loose our paines and our thoughts shal vanishe into smoke Therefore for to remedie these three vices pride weakenesse and distrust hee woulde haue vs to referre ourselues to the pronidence of God They which haue committed themselues thereto haue come to the ende of their affaires whereas other haue beene made voide of their hope Adam and Gen. 3. 6. Eue did not commit their affaires vnto the Lord but to the Diuel and therefore they did not obteine their desire Noe contrarily referred himselfe vnto the prouidence of God building an Arke at his commandement for the sauegarde of his housholde and his thoughts were directed for as hee hoped so came it to passe Let them then which feele thēselues weake voide of al mens help not bee discouraged nor dispaire as though it were vnpossible that they coulde obteine their wishe and desire but in working as God giueth them let them rest vpon the prouidence of God and hee wil giue vnto them prosperite as shal be necessary for them Solomon is not onely a witnesse hereof but his father Dauid before him seeing the worldly prosperitie of the wicked the which was a greate temptation vnto the faithful and innocent which were in aduersitie doeth admonish them also saying Trust thou in the Lorde and be Psal 37. 3 55. 23. 1. Pet. 5. 7. doing good Cast thy care vpon the Lord and hee shall relieue thee And after them Saint Peter And heerein we must not scatter with ehe wolues nor feare if wee become sheepe that the wolues should tate vs but knowing the prouidence of God and the care that hee hath ouer vs let vs bee patient and gentle and let not the wickednesse of men prouoke vs to be like vnto wilde beastes which reuenge themselues with their teeth feete nailes and hornes for to keepe that which they haue or to spoyle other of theirs Let vs then bee at peace and quietnesse in our consciences and mindes and towardes our neighbours let vs bee soft modest gentle and lowly Concerning the rest though wee must commit our affaires and cast our burden vpon the Lorde yet is it not to say that God woulde haue vs to bee like vnto stones and that wee shoulde bee voide of al iudgement Solomon doth signifie it when he saith Commit thy workes and Dauid when he saith And giue thy selfe to doe well They doe not preache vnto vs that God careth for vs for too leade vs vntoo idlenesse slouthfulnesse and carelesnesse but least that wee shoulde bee ouercome with feare and that ouer muche thought shoulde driue vs vnto impaciencie for the knowledge of the prouidence of god doth not deliuer vs frō al care so that it is lawful for men to be without care and to liue after the pleasure of their sensualitie and lust Wee must not for the prouidence of God suffer our fleshe to haue his ease but that our faith should make vs quiet and peaceable and that wee shoulde prouoke ourselues neither inwardly nor outwardly against our neighbours When euery one of vs shal be careful to folow his vocation in a good conscience beholding that God doth commande vs so to doe and hoping that God wil blesse our labour as he shal see expedient committing our workes vnto the Lorde then shal our thoughts bee directed for wee shal not be made voide of our hope but shal obteine our desires as the scripture doth shew in diuers places Therfore let vs vnderstande that Solomon woulde haue vs to bee careful and that we shoulde diligently imploy ourselues vnto work and that we should doe our workes not thinking that of ourselues wee can finishe to make our enterprise prosperous or that in our worke wee must trust vpon some body and that one of vs shoulde stay himselfe vpon an other scattering our workes heere and there and committing them to many as doe the poore miserable Papistes which haue their recourse and trust in many Patrones and Aduocates but contenting ourselues with one onely Aduocate wee must make as it were a scroule of our workes binde them vp together and commit all the charge to him without distrusting him Thus doing our thoughtes shal bee directed and established that wee shall obteine as wee desire Solomon hath so vnderstoode it when hee saide Commit thy workes c. 4 The Lorde hath made al things for his owne sake yea euen the wicked for the day of euill The names and titles which are attributed vnto God in the scripture doe shewe that he is of suche vertue maiestie and might that hee hath no neede of any creature for to borrowe that which hee wanteth or to make him more perfect in himselfe The scripture doeth name him the Almightie The Lorde The Almightie the highest the holy one not after the maner of men which for to flatter the great men and to bee welcome towardes them wil giue thē titles which might wel agree vnto their estate but they withstād their manners and kinde of doings as some wil cal the Pope their holy father and yet there is neither holinesse nor fatherlinesse in him except hee beget bastardes or children to the Diuel by doctrines and mens traditions Other shal be called Catholike and most Christian and yet notwithstanding they shal haue neither faith nor Christianitie but shal labour for to abolishe the faith and religion as the interim doeth giue witnesse and the prisons banishmentes confiscations and burninges doe shewe it in Poperie But our God is of such nature that no man can giue vnto him titles and names too excellent yea it is altogether vnpossible that wee should expresse by words what he is for hee surmounteth infinitely al things both heauenly and earthly both corporal and spiritual so that wee cannot worthily enough either thinke or speake of him Wherefore let vs with al humblenesse feare and reuerence thinke and speake of our God knowing that of ourselues we are not fit nor meete thervnto Now for to thinke or speake wel thereof let vs beleeue cōfesse that which was saide at the beginning That hee is of suche vertue and power that hee hath no neede of any creature to borrowe and take of him what he needeth He hath wel shewed this same when Gen. 1. Psal 33. 6. Esay 40. 12. of nothing hee created al things by his onely worde Esay also doth wel shew it who is he that hath measured the waters with his fist counted heauen with the span comprehended the dust of the earth in a measure and waighed the mountaines in a waight and the hilles in a ballance Who hath instructed the
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
and certaine answere as if God had reuealed spake by their mouths euen so that kinges and gouernours of the earth shoulde bee so instructed in the lawe of the Lorde that according thereunto they shoulde consult purpose and counsel to doe iustice and iudgement and shoulde giue themselues to pronounce righteous and true sentences and to publish holie decrees ordinances in such wise that for the aduancement of the glorie and honour of God and for the profite and saluation of the people they shoulde be in so great estimation towards the children of God as were the Diuiners amongst the superstitious and idolaters Solomon doeth expounde himselfe when hee addeth His mouth shal not transgresse in iudgement For hee declareth that hee woulde haue the diuination suche that the Kinges shoulde neuer speake but thinges that are right and iust Wherein he sheweth not what are the great men of the earth but what they ought to be in their wordes and so consequently in their thoughtes and affections of their heartes from which the wordes doe come Wherein also hee giueth vs to vnderstande that they which can not diuine doe straye from equitie and consequently are not worthie to bee in authoritie and gouernment yet it is not to say that their subiectes should not giue them honour and obedience in whatsoeuer they offend not against God Rom. 13. 1. 5. 1. Pet. 2. 13. 1. Tim. 2. 1. And they must pray for their Superiours Likewise let this sentence serue vs to exhorte vs to leade so holy a life that wee may please the Lorde and that wee take good heede from prouoking him to anger by our wickednesses otherwise wee should be worthie that hee shoulde remooue and take away from vs suche Princes Gouernours as haue diuination as hee hath threatened his people of Israel and hath executed it when hee gaue them Kings Gouernors and Priestes vnder whom al thinges were corrupted and when he Esa 3. 2. made them subiect vnto idolatrous Kings 11 A true waight and ballaunce are of the Lorde all the waights of the bagge are his worke The Kinges Princes and Lordes of the earth doe ordeine waights and measures in their countries and according to their ordinances must the Merchants sel and buy their marchandizes without any deceit or guile And to the ende that the same may bee the better obserued the Magistrates Iudges and Superiours ought to be watchful that the waights and measures should be knowne of al men they ought also to be vigilant and take diligent heede to this that they which sel keepe not two kindes of waights two kindes of measures Moyses was as the Prince and Gouernour of the people and it is to him that God speaketh that hee shoulde cause it to bee obserued Yee shal haue a iust balance and iust waightes c. Thou shalt not haue in thy bagge twoo maner of waightes Leui. 19. 35. Deut. 25. 13 Nowe forasmuch as God hath commanded iust and true waights and that hee abhorreth the contrarie it foloweth wel that they which cause iust waightes to bee kept and also they which sel them doe the woorke of God for hee commaundeth nothing but that hee himselfe shoulde doe Solomon did so meane as hee sheweth when he saith A true waight and Ballance c. Hee sheweth also that the false sellers and they which suffer them doe falsifie the woorke of the Lorde God and so muche as in them lyeth doe make him a false God and so not onely they deceiue their neighbours but also they labour to make God guiltie of great enormities for suche sale is abhominable as the places before alledged do shewe it And Micheas Are not the treasures of wickednesse Mich. 6. 1. 11. yet in thy house Shall I purge awaye the false Ballaunce c. Suche sellers also woorke the woorke of the Deuil and doe serue him for GOD must needes be serued otherwise wee serue the Deuil Furthermore let vs note that Solomon doeth set vs downe heere one kinde of Ciuil ordinances for to shewe vs that al suche as repugne not the worde and are made for to mainteine good order in political gouernment are of God and not of men Finally wee are heere admonished that God loueth the diuision of goods of the world which are done without deceit for if al things were common wee shoulde not neede balances nor waightes 12 It is abhomination vnto kinges to commit wickednesâ— for the throne is established by iustice The holie Ghost hath bene verie careful and diligent to shewe vnto Kings Princes gouernors of the earth their lesson as wee may see by the Scripture Moreouer Prouide thou among al the Exo. 18. 21. Deut. 17. 18. Psa 2. 10. 58. 2. 82. 3. 2. Chro. 19. 6 people men of courage fearing God men dealing truely hating couetousnesse and appoint suche ouer them to bee rulers c. And when hee shall sit vpon the throne of his kingdome then shal hee write him this lawe repeated in a booke by the Priestes of the Leuites And now by Solomon hee instructeth them saying It is an abhomination vnto Kings to commit wickednes c. For Solomon doeth not pronounce that which the Lordes of the earth daily doe as experience doeth shewe it from al ages for the most parte they haue bin are giuen to great vngentlenes crueltie but he sheweth them what they must do for to be truely kings and strongly to stablish their kingdome for to reigne and to rule in peace not only of this world but in ioy and rest of conscience First of al hee woulde haue the Kings and Rulers of the earth to abhorre wickednesse that is forasmuche as they are Lieutenantes of the holie and pure God which hateth al wickednesse they ought to esteeme themselues abhominable and to be displeased with themselues if they bee turned backe from purenesse and holinesse and if they shoulde bee giuen to thinke say or doe any wicked thing so that they might say with Dauid I abhorre al the wayes of falsehood Againe And I hate al false wayes The Lorde would haue Ps 119. 104. 128. 163. Amos. 5. 15 vs doe so I hate falsehoode and abhorre it but thy lawe doe I loue that is to hate the euil and loue the good And because that men refuse to obey him hee vseth great threateninges and complaintes and against the Rulers of the worlde Nowe as the Kings Psal 2. 2. 82. 2. Esai 1. 22. 23. ought to abhorre to bee giuen vnto wickednesse euen so ought they to counte their subiectes which commit wickednesse and wil not cease but doe delight to passe their time therein and hate them which labour to withdrawe them from it and ought to shew forth indeede that they hate and abhorre them The which they shal doe if they ridde both their houses and countries of suche people in punishing and rooting them out as they deserue as God hath commaunded it The which
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
that suffereth not that they should bee without euil for by reason of their ingratitude and crueltie which they knowe to bee against nature their consciences doeth reprooue them and haue their mindes in continual feare and are terrified with the iudgement of God For albeit they labour by al meanes to take their pleasure and bee mery for to forget the euil they doe or perswade themselues to beleeue that they doe none yet seeing that they yeelde euil for good they resist against nature and fight against it they cannot auoid but that their wickednesse will appeare before them and conuince them in their conscience that they are wicked and therfore they are in a continual trembling and fearefulnes although they labour sore to assure themselues and to be glad For there is no peace to the wicked And so they beginne their hel euen here hoth they and their housholdes which folowe their steppes and wayes Now forasmuch as by our corrupted nature we are al inclined and geuen to yeeld euil for good we ought wel to feare this threatning seeing we desire that al should be wel and prosper in our houses and families both in our time and after our decease from generation to generation Let vs take heede that we folow not our corruption least wee he of the number of those against whom the Prophet Ieremie doth both pray and prophesie Therefore to be exempted from such euil Ier. 18. 19. wee must bee gouerned by the holie Ghost which may make vs to yeeld that duetie which wee owe vnto our neighbours 14 The beginning of strife is as one that openeth the waters therefore ere the contention be medled with leaue off It is a verie dangerous thing to breake howe litle soeuer it be a browe or bancke which keepeth in a riuer in his course least it shoulde spreade ouer the erable lande or meddowes or through townes or villages for so soone as ther is but neuer so litle a breach begonne if the riuer beginne once to grow and to swel the violence rage of the water wil easily enlarge the breach thē there is an inundation flood made which bringeth great temporal hurt whereas the ouerflowing happeneth Nowe if wee feare such an opening for the danger or hurt that foloweth wee must needes feare to begin a striefe and to stirre vp any debate amongst our neighhours of what qualitie or condition soeuer they bee but chiefly betweene kinges and Princes and lordes of the earth For looke by how much as the riuer is the greater by so much shal the breache of the banke bee more dangerous euen so also by howe much as men are of greater strength and power by so muche is the striefe more dangerous which is begunne to be raised betweene thē We ought then to feare to begin any strife for as by a breache and opening of the banke the waters breake in which bring great hurt to the goods on the land euen so also the beginning of a strife bringeth greate hurte both to the bodies and soules of men for hatreds spites and desires of vengeance are kindled 1. Ioh. 2. 3. 14. which kil the soules Also by the beginning of strife are raysed seditions insurrections frayes and cruel warres and much blood is spilt besides theftes and spoylings besides whoredomes and adulteries and besides other oppressions Solomon maketh this comparison when he saith The beginning of strife is as one that openeth the waters c. Not that al thinges are like and equal as hath beene alreadie shewed and also may be seene by experience but Solomō maketh this comparison for to shewe that it is verie harde to let and stop that many euils shoulde not folowe vpon the beginning of stryfe And therefore hee admonisheth that wee shoulde take heede from beginning of debate saying Therfore ere the contention c. Hee doeth heere teache vs that if wee see our neighbours to bee incouraged to make debate with vs let vs bee readie to seeke peace and reconciliation with them and let vs be so gentle gracious and patient that wee may leade our neighbours vnto quietnes and to desist and leaue off the euil that they deuise And for to doe this wel we must take heede from nourishing of hatred in our hearts for hatred stirreth vp strifes And so to leaue off wel before the Pro. 10. 12 contention bee medled with wee must bee enclined to brotherly loue 15 Hee that iustifieth the wicked and hee that condemneth the iust euen they both are abhomination to the Lorde Wee al doe naturally knowe that God loueth the righteous and keepeth thē contrarily that he hateth the wicked letteth them perishe yea doeth punishe and destroy them Wee know also naturally that we must be folowers of God hating euil and persecuting it to bee louers of goodnesse folowers of it and wee would be accounted to be thus affectioned and are readie to think and pronounce of others which doe the contrarie that they be no honest men Wee also iudge naturally that the righteous ought to be mainteined and conserued and the wicked reiected and cast off Nowe for to helpe this natural iudgement and for to make them which shal stande against it more vnexcusable God hath giuen vs his lawe by writing by the which hee commaundeth vs the good and forbiddeth vs the euil not onely giuing vnto vs the twoo tables of stone but also diuers other commaundementes and forbiddinges for the exposition of the saide tables as wee may see it in the Bookes of Moyses whose doctrine Solomon folowing sayeth He that iustifieth the wicked c. When hee speaketh thus hee hath regarde vnto that which is saide for to declare this same Exo. 23. 6. Leui. 19. 15. Deut. 1. 17 16. 19. Esai 5. 23. 59. 14. Ier. 21. 12. 223. Amos. 5. 6. wel the Lord hath added vnto his lawe the Prophets which haue often cried out vpon the wicked Iudges And forasmuch as in iustifying the wicked wee goe against the right and natural writing wee woorthily deserue to be abhorred of the Lorde which is authour not onely of the lawe written but also of natural knowledge for we haue no knowledge nor natural light but that which hee hath giuen vs. Against the which if wee stande wee are worse then bruit beastes which folowe their nature and in going against the lawe written we are like vnto seruantes and maides which despise that which they be ordeined and commaunded to doe about their maisters woorke and labour to marre al for to vexe and to despite them whom they shoulde please and obey Nowe if such seruantes and maydes are hated of vs if we haue any such it foloweth rightly that wee must be in abhomination to the Lord whome wee ought to obey and please if wee stande agaynst the Law that he hath giuen vs by writing Whervpon foloweth eternall death for none can obteine saluation except he please the Lorde God Wherefore the
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
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
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
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
also king Iosaphat constituted Iudges For this cause the kings Exo. 18. 14. 2. Chro. 19. 5 eies may bee taken also for them which helpe him to administer iustice This while it is not meete to say that it is lawful to referre himselfe to them wholy without taking heede there to himself for if he make no account to looke with his owne eies and his officers doe any vniustice the fault shal bee imputed to him It is meete meete therefore that superiours which appoint officers vnder them regarde neerely what men they bee that they appoint For the rest although euery one ought to helpe his neighbour and defend him so much as is possible from al oppression and violence yet is it not lawful for particular persons which are not in office to place themselues vpon the throne of iudgement for to chase away euil Solomon sheweth it wel when hee attributeth this same to kinges So doeth our Lorde Iesus Christe when hee reprehendeth the Apostle Peter for the cut eare Matth. 26. 52. 9 Who shall say I haue cleansed my hearte I am cleane from my sinne It is written that God created man to his owne image and likenesse whereto Ecclesiastes hauing regarde saith That GOD Gen. 1. 27. Eccle. 7. 30. hath made man iust and right but by vnthankefulnesse and misknowledge by arrogancy and rebellion he hath soone defaced and abolished this image and is fallen from his righteousnesse as is seene in Gen. 3. and Ecclesiastes signifieth it when in this place afore alleadged hee sayeth that men haue sought out many inuentions Now man by his fal is somuch corrupted and made seruant to sinne and death that all his posterity is infected therewith Insomuch that none is exempt from sinne but all are so hardly bound therto that they cannot free themselues And this is not in the outwarde partes onely that hee is suche a one but principally in the inwarde partes which soyle and corrupt the other members And therefore Solomon demandeth not who hath washed his handes or feete or who hath cleansed his body for the outwarde washinges or bodily purginges although ordeined in the lawe serued to no ende but rather were hurtful but that they were instruments to conduct the person to search his spirituall purgation in the blood of Iesus Christ and to knowe that he had neede to bee clensed inwardely but he asketh Who will say I haue purged my hearte I am cleane from my sinne Wherein weee ought to learne that the filth and infection which soileth and corrupteth the person is of the heart and that the prrincipal care that wee ought to haue of ourselues is that wee be pure and neate in our heartes and consciences which thing we cannot attaine to by faith and repentance Let vs beware of resembling the Scribes and Pharisees to whome Iesus Christ obiecteth their Mat. 23. 25. hypocrisie Neuerthelesse the principal meaning of Solomon when hee maketh such interrogation is to shew vs that man be hee neuer so iust and holy ought not nor cannot truely vaunt himselfe that hee is pure and cleane from sinne This hath been shewed by the figures and shadowes of the lawe when it behooued vs so oft to renewe the sacrifices oblations and washings and before Solomon Dauid wel shewed it when hee was so heedeful to aske stil pardon for his sinnes It behooueth vs also to learne so of 1. Kin. 8. 46. Eccle. 7. 21. Psa 19. 13 14. 25. 6. 7 11. 51. 3. 4. 5 Luk. 18. 1. Mat. 6. 12. Luk. 18. 9. 1. Ioh. 1. 8. 9. 10. Esai 64. 6. 8. Psa 143. 2. Rom 7. our Sauiour when hee wil that one pray without cease and hee teacheth vs to demaund pardon for our sinnes And when he sheweth by the similitude of the Pharisee the Scribe that man ought not to trust in himselfe It is meete we learne it also of Saint Iohn Knowe wee therefore that wee ought not to vaunt of our cleannesse but in al humilitie and mistrust of ourselues say with Esay We are al as filth and doung and al our righteousnes is as a spotted peece of cloth c. And therefore wee shoulde pray with the same Prophet Nowe goe too Lorde thou art our Father we are the claye and thou art hee which formest vs and we are al the workes of thy handes Lord be not so angrie against vs neither remember our iniquities any more And with Dauid Lorde enter not into iudgement with thy seruant c. And that wee perceiue clearelie as Saint Paule did that there is no goodnesse in vs. Thus dooing wee shal not proudly vaunt ourselues to haue purged our heartes but wee shal bee humbled and then GOD will exalt vs. 10 Twoo manner of weighies or twoo manner of measures both these are abhomination vnto the Lorde When Marchants which seeke to enrich themselues by the hurt of others vse wicked and vnlawful fetches which they cal subtitle to the end to disguise the commodie and set it foorth to make it appeare better then it is or of more measure and weight or selling it dearer to the simple then to the skilful they thinke not that God regardeth it much lesse that hee taketh ill the iniquitie which they commit in deceauing their neighbours selling them as deere as they can either with disceite or with lesse weight or measure then is lawful they perswade themselues that God hath other thinges to doe then to to settle themselfe to see if there be true dealing amongest merchantes or no for they thinke that it is but aduenture or fortune or suttletie or diligence which is the cause of making a man riche This while although in crauing their trade of fraude and trumperie of theft and robberie they acknowledge not God as they ought to doe neuertheles they are greatly to blame because they doe against their owne consciences For they woulde be loath to haue one vse them so and woulde soone condemne as wicked al suche as vse suche traffickes were it not that they were of the same trade and studie to get profite thereby But when God hath a care ouer hearbes and litle birdes yea ouer the heares of our Mat. 9. 26. 10. 29. heades which wee esteeme no great matter it is good to vnderstande that hee regardeth wel howe men vse vs and taketh it not in good parte if one beguile vs or pil and powle vs but hath in hate and abhomination them which vse fraude and disceite Solomon sheweth it saying Twoo manner of weights c. Heere wee see howe for the iniquitie of the disceitful things without sense dead which can do neither good nor harme are abhominable before God much more they which so abuse them Which thing Solomon also wil that we should vnderstande by this present sentence Also it is good reason that such disceiuers be abhorred of the Lord. For asmuch as in them lyeth they falsifie them for weights and measures are the woorke of
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
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
perfect for the remission of their sinnes whereat they were sore agreeued and displeased And then when hee gaue the tenne commandementes hee ordeined sacrifices which is a good argument that they were acceptable too him as is seene in Leuiticus I haue spoken specially of the faithful which are neither hypocrites nor ambitious nor theeues nor murderers For although the faithlesse full of al iniquitie violence extortion did offer oblations and sacrifice which had great apparance of holynesse and religion and that they shewed by Ceremonies that they had a meruellous great zeale to the seruice of GOD neuerthelesse their sacrifices pleased not the Lorde but rather prouoked him to wrath and anger and he despised them as thinges abhominable but hee willeth that the wicked shoulde turne from his euil wayes refraining to doe iniurie and violence and giuing himself to al right and equitie in restoring to euery man that which belongeth vnto him helping the oppressed and afflicted Psa 40. 7. 50. 7. and deliuering them from the handes of those which doe them wrong which thing apperteineth principallly to kinges and superiours of the earth but it is meete also that euery one apply himselfe therein as much as is possible And so his workes shal be agreeable to the Lorde more then al the oblations of beastes or fruites of the earth Solomon pronounceth it thus in briefe saying To doe iustice and iudgement c. Hee sheweth vs in one worde that which wee haue principally to doe to the ende wee studie not on thinges which haue a faire apparance outwardly and bring no profite aide nor succour to the poore afflicted Also he reproueth in briefe the kinges and gouernours of the earth which are hypocrites as were the Scribes and Pharisees which are oppressours Hee reprehendeth likewise all hypocrites which loue to bee seene and praised and in the meane while haue no care of their Mat. 22. 23. 25. Esa 1. 10. 23 neighbours as are in the Papacie the eaters of the crucifixe as also are they which come to sermons of the worde and communicate the Sacraments and yet sticke not to bee replenished with fraudes deceites in humanitie and crueltie Wherefore let vs not thinke that Solomon reproueth sacrifices vnder the which he comprehendeth al the works commauded in the first table but onely the abuse committed therein neither is he contente that one doe iustice and iudgement for one ought principally to mainteine the honour and glory of God and to obserue true religion which is commanded vs in the first table But by the workes of the seconde Table the obseruation of al the lawe is set downe for if wee abstaine to doe iniury to our neighbours if in asmuch as in vs lyeth we doe succour them which are oppressed and deliuer them if finally wee imploy ourselues to doe the workes of charitie we giue signification of the feare of God by the which the fruites of iustice iudgement charitie are brought forth And therfore although one cānot loue god vnles hee loue his neighbour notwithstanding this is not to say that the loue of God proceedeth of the loue of his neighbour But if wee loue God truely it is necessarie that we loue our neighbour As also wee haue the commaundement of him That hee that loueth God loueth also his neighbour It is true that if we loue our neighbour we giue a signe that wee loue God for the loue that we 1. Ioh. 4. 20. 21. Rom. 13. 10. beare towardes our neighbour is the fruite which bringeth foorth the loue which wee haue to God warde And so when Saint Paule saieth That hee which loueth his neighbour hath fulfilled the lawe hee exempteth vs not from the workes of the first Table for his intent was to speake in this point of the duetie which the lawe commandeth vs to doe to our neighbours whereto wee woulde not applye ourselues if wee did not loue them but louing them truely we doe to them al duetie And meane while it is true that the lawe is accomplished by charitie towardes our neighbours the which proceedeth not but of the loue that wee haue to God and therof yeeldeth testimonie as the effect doeth of the cause 4 An high looke and a proude heart which is the lanterne of the wicked is sinne When the wicked allowe of themselues in their owne hearts and that they think they are somewhat more excellent then others they cannot guide themselues but they must giue some outwarde signe of this pride and arrogancie and persuade themselues that in so doing they doe wel and by this meanes keepe their credit and come to the ende of their attemptes gallantly but in suche sorte of dealing they abstaine not to do iniurie and violence to their neighbours against whome they lift vp themselues fiercely and take ioy and delight therein And so there is great wickednesse in their proceedings estate and ioye Solomon sheweth it by this worde sinne when he saith An high looke and a proude heart c. Wherein we haue to note first of al That an high looke as al other brauities and pompes of the bodie is a signe and token of the pride which is in the heart And therefore one calleth it pride and it is sinne as it is iudged naturally to bee without the scriptures for men wil say Beholde a great pride to wit when one seeth any to bee very glorious and beare his head on high or vse any other gesture contrarie to humilitie and lowlinesse And they wil say hee hath a stoute and loftie heart Therefore with nature the Scripture imputeth this to pride and blameth and condemneth it and threateneth to destroy it as hath beene seene to happen to some who haue bene destroyed for their pride which they shewed by outwarde gesture And because wee wil not be so beaten downe by the wrath of the Lorde it be hooueth vs to humble ourselues as wel in our hearts as in our gesture and dooinges so that wee may protest Lorde I Esa 2. 11. 3. 15. 5. 14 Dan. 4. 26. 5. 22. Psa 131. 1. am not high minded I haue no proude lookes c. Thus dooing humilitie shal be deemed a vertue in vs and we shal be exalted of our God Note secondly that the pride which is betokened by high lookes and a proude heart is called the Lanterne of the wicked because they guide themselues by the same and therein place their ioy and pleasure for they think they should not doe their businesse halfe wel if they shoulde not seeke by pride to extoll themselues aboue others Note we thirdly that of the proude heart proceedeth the high looke with al the other fruites of pride which are in great number which we ought to take to be comprehended heere vnder one kinde Let vs note finally that seeing the lampe of the wicked is imputed as sinne to them they make of vice vertue so contrarie Esa 3. 20. 5 The thoughts of the
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
to him that hath offended him He sheweth it vs also by many examples of holy men which haue bene before vs and principally of Iesus Christ our Sauiour and we may and ought to beholde the charitie of God towardes vs which were his enemies and yet asmuch as in vs lyeth are his enemies and prouoke him too anger by our sinnes for so much was he absent from reuenging himselfe on vs that hee is come to seeke vs by his sonne Iesus Christ to reconcile vs to him and make peace and aliance with vs to the ende that wee shoulde not be lost but saued and kept vnto life euerlasting Then seeing wee haue so many commandementes and examples let vs take heede that in al gentlenesse and humanitie wee followe them Otherwise if wee bee so rigorous or rather furious and mad that we wil not recōcile ourselues with our enemies we shal haue for aduersarie against vs the Lorde which wil sende vs into vtter darkenesse Nowe because the effect of reuenge proceedeth from Mat. 18. 3◠the heart which is ill affectioned and that the threatenings which proceed from the same serue also to inflame it the more for this cause Solomon seeketh not only to correct the effect but also to reforme our tongues and lips and to restraine them from al threatening woordes saying Say not I wil doe to him as hee hath done to mee And if it bee not laweful to say so it followeth wel that it is not lawful to doe so But in this manner it may seeme at first blushe that Solomon giueth vs a doctrine contrary to the lawe of God or more straight for it seemeth that the lawe permitteth vs to doe to our neighbours as they haue done to vs and to recompence euery one according to his worke according as it is written eye for eye tooth for tooth foote for foote bruse for bruse wounde for wounde murther for murther But the lawe speaketh to iudges to Exod. 21. 24 Leuit. 34. 19 Deut. 19. 25 Mat. 5. 58. whome it appertaineth to doe to the wicked as they haue done to their neighbours and recompence them according to their works and not to the parties to reuenge their owne iniuries And as in the time of Iesus Christ our Lorde there haue beene false expositors of the lawe whome hee rebuketh Euen so wee ought to vnderstande that Solomon hath done the lyke in his time hath spoken to the parties when he saith Say not c. And not to iudges so he saieth nothing contrary to the lawe and is not more rigorous then Moses was For he hath not taught that one shoulde reuenge himselfe of his enemie but that he shoulde aide him Exod. 23. 4. 5 30 I passed by the field of the slouthful and by the vineyard of the man voide of heart Solomon cannot but hee must needs speake of tentimes of the slouthful to blame him rebuke him threatē him to the end that we should remember it and take instruction thereby to hate detest the slouthful and sluggish and to be careful and diligent to doe euery one our owne businesse And to begin nowe to blame the slouthful hee maketh himselfe lyke to a man which goeth by the way and in passing considereth howe the fieldes and vineyards are disposed and ordered and according to the order that hee findeth enquireth whose is this or that He signifieth the inquirie when he affirmeth that it is by the fielde of the slouthfull and by the vineyarde of the man voyde of heart that hee passed For a traueller cannot tel whose this or that is vnlesse hee haue made inquirie He vseth heere a repetition or exposition for the slouthful and a man voyde of heart is al one For why a man is not at any time sluggish but because he hath not courage to apply his businesse Moreouer we are here instructed that we ought not to be hastie to blame any one but that to blame rightly it behoueth to haue seene or heard it by witnesse worthy credit Otherwise we shal be rash and ouerhasty iudges and defamers To blame the slouthful and man void of heart he telleth the order of his fielde and vineyarde saying 31 And loe it was al growne ouer with thornes and nettles had couered the face therof and the stone wal therof was broken downe The slouthful and man voide of heart is very worthy to be blamed when he suffereth by his negligence lasinesse the good creatures of God to goe out of kinde and asmuch as he can maketh them vnfruiteful and profitlesse For God hath giuen the earth to the sonnes of men and hath appointed them to labour it continually to the end that it may fructifie and be profitable to vs. The gift is marked Gen. 1. ver 28. 29. and Psalme 115. ver 16. The ordinance is written Gen. 8. ver 22. And so with negligence there is also contempt when we apply not ourselues according to Gods ordinance There is also ingratitude when we vse not the creatures that God hath giuen vs with acknowledgement thanksgiuing which thing the slouthful doe when they let thornes and nettles growe in their fields and vineyardes and giue them ouer to wilde beastes As Solomon signifieth it by the breaking downe of the wal Therefore when wee see that Solomon blameth the slouthful For the thornes and nettles which had couered c. Wee haue to note that although the earth bee cursed through mans occasion yet neuer Gen. 3. 17. thelesse man is not forbidden to seeke to shunne this curse by toyle and diligence but hee is commanded to trauel and blessing is promised him if he labour in obaying the voice of the Lorde It is meete also that the man which seeth the disorder in the field vineyarde of the slouthful and man voide of hearte that is to say Leuit. 26. Deut. 28. 8. Psalm 12. 8. in his goods and estate consider and way the ruine and desolation to the end he may take heed not to imitate the slouthful but learne to bee better aduised and apply himselfe to his businesse Solomon teacheth vs by his example that wee ought to doe so when hee telleth vs what he did saying 32 Then I beheld and considered it wel I looked vpon it receaued instruction When hee is not content to say I behelde but addeth And considered it wel and looked vpon it He sheweth that to bee well taught to take care and diligence it behooueth to consider attentiuely and neerely the desolation which is in the estate of the slouthful and voide of heart to the end we be not partakers of their slouth lasinesse and negligence and that wee praise them not nor flatter them in any case but wee reprehende them shewing them whence the desolation commeth that is in their goods and estate as Solomon doeth saying 33 Yet a little sleepe a little slumber and a little foulding of the handes to sleepe Hee rebuketh the slouthful flouting them and
doe runne away from vs as doeth water yet shal wee not remoue For they that trust in the Lord are as mount Sion which cānot Psal 125. 1. be remoued but standeth fast for euer Contrarily if forsaking our God we put our trust in men we shal be frustrate and voide of our hope and shal be accursed Albeit then that God hath created set vs in this worlde for to serue one another yet for to haue a sure Iere. 17. 5. Psal 129. 1. helpe we should looke to the Lord as Dauid teacheth vs. 20 The graue and destruction can neuer be ful so the eyes of man can neuer be satisfied At the beginning man was created after the ymage of God after the which he was exempted from death and destruction into the Gene. 1. 27. 2. Pet. 2. 4. Iude. 6. which the Angels fel to wit those that sinned Now the Deuil seeing himself thus depriued of glorie and felicitie and to bee damned for euer did enuie the glory blessed estate wherin mā was placed therfore from the beginning he hath made his batteries that he might throw man headlōg into the same damnatiō Now man hath Gene. 3. not resisted the assaultes of the Deuil but hath easily yelded vnto him by his rebellion disobediēce hath put out this ymage introducing sinne into the world and by sinne death And as the Deuill Rom. 5. 12. Iohn 8. 44. 1. Peter 5. 8. Ephe. 6. 10. Mat. 12. 43. Iohn 8. 44. from the beginning hath beene a lyer and murtherer euen so doeth hee not cease to pursue his worke S. Paule doeth wel signifie the same And thus the Deuil is neuer filled nor satisfied with the damnation of mankinde as also Iesus Christ our Lorde doeth signifie it wel And forasmuch as by the continual enuie of the Deuill and by the sinne of man who hath consented to the Deuil al humaine creatures tende to death and goe to the graue and that in mans iudgement and outwarde experience the sepulcher or graue corrupteth and bringeth al the body which it receiueth to nothing and neuer refuseth any nor neuer yeeldeth any backe againe but consumeth them without any remedie as the worldlinges and carnall men esteeme and as it is seene before our eyes and by experience in al worldes for this cause that which is proper to the Diuel is attributed vnto the graue and is called destruction that neuer can bee ful For when Solomon hauing named the graue setteth afterwards destruction this is by Repetition or expositiō For it is as if he said the graue which consumeth and swalloweth what soeuer is giuen too it is neuer wearie of receiuing corrupting al that is brought vnto it Nowe that which Solomon pronounceth in this place is seene by experience to the eye and therfore Solomon tendeth not to teache vs the nature of the graue the which is knowne but rather he wil set before vs our miserie and partly shewe vs the fruites of our sinnes which are death and destruction For if there had beene no sinne we had had no neede of graue and without sinne there had bin no temporal nor eternal death but because of sinne Iohn 11. 25. 26 we must dye and be buried Notwithstanding if we dye in the feare of the Lord being assured that he is our resurrection our life the graue shal not be our destruction but as a rest wherein our bodies doe sleepe looking for the blessed resurrection and our death is a ready passage from death to life Contrarily to the vnfaythful the graue and temporal death are their entrance vnto eternal destruction For albeit that at the last they shal rise againe yet shal it not bee to liue but to be tormented in paines euerlasting the which is a very sharpe hard death which neuer shal haue end Solomon thē Dan. 12. 2. Ioha 5. 29. doth rebuke mē for their vnsatiablenes cōparing their greedy desires vnto the graue and destruction as he doth shewe when he addeth So the eyes of man can neuer be satisfied Wherin we haue to note that hee speaketh of the man that is left in his natural corruption who suffereth himselfe to be transported by his euil concupiscences and disordinate affections For they that are regenerate and made newe creatures by the holy Ghost are satisfied and craue nothing further but onely that the good wil of God should be done and fulfilled And for to conserue this satisfying wel they fight labouring for to destroy and kil the relikes of sin which are stil in their fleshe the which because of the same relikes lusteth against the spirite And so Solomon speaketh not of the eyes of the children of God but of the euil affections of the children of Adam which also Gal. 5. 17. are the children of the Deuil And as the Deuil is not filled nor satisfied to see to pursue the decaie and destruction of men euen so his children haue neuer satisfied enough their affections but doe daily growe as we prooue it by experience in many as in the ambitious couetous vsurers Solomon calleth such affections eyes and not without cause for whatsoeuer is set before mans eye hee stil desireth to see more Euen so wee can neuer satisfie our affectiōs and chiefly when they tende to ruine and destructions wherunto they which tende thither are like vnto their father the Deuil who is neuer satisfied with the destruction of men 21 As is the fining pot for siluer and the furnace for gold so is euerie man according to his dignitie Wee haue alreadie had this same sentence sauing that in place of So doeth the Lorde trye the heartes we haue heere So is euerie Pro. 17. 3. man according to his dignitie This is not to say that man of himselfe hath any dignitie or excellencie wherby he should deserue to be so handled or thus or to haue suche and suche reputation for al men of themselues are nothing worth they are nothing but earth and durt filthinesse and corruption and are filled with malice and wickednesse and so they deserue not to be esteemed nor praysed But as the gold is more precious then the siluer not of it owne selfe for it is a dead creature and serueth to no vse except because that we trimme and dresse it for to serue vnto profite S vnto delight euen so one man shal be more woorthie and more excellent then an other because that God by his fauour esteemeth him and dresseth him for to make him serue as he shal thinke good as Saint Paul saith For who separateth thee and what hast thou that thou 1. Cor. 4. 7. hast not receiued c. And daily the more that God esteemeth and setteth by an humane creature so much the more doth he examime and trie him the more narrowly exerciseth him by great assalts as our holie auntient fathers haue alwayes tried by experience and aboue al Iesus Christ our Lorde who of
ought to bee contented to liue soberly in their house without desiring the company of gluttons and drunkardes for to spende excessiiuely with them for if they feede gluttons so much as lyeth in them they shewe that their fathers mothers neuer made any account to teach them and so they doe dishonour vnto their parents and make them ashamed This that is saide of fathers and sonnes may wel bee applied vnto superiours and subiectes 8 Hee that increaseth his riches by vsury and interest gathereth them for him that will giue almes vnto the poore Riches are the good creatures of God and to get them and possesse them is lawful but al wayes and meanes to come by them are not lawful because that God doeth blame forbid and condemne them for that that in following them we do distrust the prouidence of the Lorde and wounde the charitie of our neighbour not helping him in his necessitie but rather bringing him to more pouertie Ezo 22. 25. Leut. 25. 35. 36. 37. Deut. 23. 19 as they do which lend their money to their poore neighbors vpō vsury against the commandement of God And therefore if wee wil righteously get goods possesse them lawefully let vs beware wee oppresse not our poore neighbors with vsurie and ouer plus in taking profit of them for the money or other goods that wee haue lent them but let vs folowe the doctrine of Iesus Christ Thus doing Mat. 5. 42. Luk. 6. 34. 35. Psal 15. 5 Eze. 18. 8. 13 wee shal be blessed following righteousnesse and doing contrarily wee are wicked and accursed Neuerthelesse when Solomon saith Hee that increaseth his riches c. It may seeme at the first fight that he alloweth vsury and that he praiseth and commendeth him who by vsury and increase doeth augment his riches seeing it is a meane and instrument by the which hee that is merciful getteth wherewith to giue almes vnto the poore the which is a very Oseas 6. 6. Mat. 12. 7. Heb. 13. 16. acceptable seruice vnto God To this same wee may answere in two sortes first of al that God often vseth wicked instruments for to acomplishe a good work as for to sende Ioseph into Egypt that hee might bee gouernour of the countrie and might susteine his father and his brethren in the time of famine hee vsed his brethre Geu 37. 27. 28. 45. 5. who were wicked instruments miserably selling their brother Ioseph And when God pleased to chasten his people hee stirred vp wicked and vngodly enimies of true religion as Pharao the Assyrians and Babylonians and other nations When it pleased him to deliuer vs from tyranny of the Diuel by Iesus Christe hee stirred vp against him the Scribes Sacrificers and Pharisees and Iudas who desired nothing but to sheede innocent blood And so the vsurers are wicked instrumentes whereby God gathereth riches for to distribute them afterwardes in almes deedes vnto the poore by merciful men But for al this the vsurers are neuer the more iustified either before God or before men that rightly vnderstande the trueth It happeneth then by the prouidence of God that the riches euil gotten are afterwardes by other meanes imployed and yet for al that they that haue geathered them are neuer the better for in gathering them they haue laboured to hurt their neighbors and in keeping them they haue so much as in them laye famished and starued the poore The seconde seeing that it is not lawful for to doe euil that good may come thereof let vs knowe that the holy Ghoste for to allowe and commende a lawful good woorke doeth not respect what proceedeth thereof though it bee good profitable otherwise hee should allow al the euils that are doone against his faithful seruantes For wee knowe Rom. 8. 28. that al thinges worke together for the best vntoo them that loue GOD euen to them that are called of his purpose and so the most wicked should be iustified before GOD the which we must neither thinke nor say but for to alowe a lawefull and good worke the holy Ghoste respecteth the wil and minde of him that hath done it to wit if that his minde were set wholy to followe that which God teacheth him by his woorde after the which all our woorkes shoulde bee ruled Otherwise what goodnesse soeuer proceedeth thereof and what fayre colour soeuer they haue yet are they wicked and abhominable Notwithstanding let vs note that it is not euil done to augment our riches prouided that wee doe no wrong to any man and that we oppresse not the poore but that wee gouerne ourselues towardes our neighbours as wee woulde that they shoulde gouerne themselues towardes vs as if we were in their place and state and they in ours as Iesus Christ doeth admonishe vs. And wee must take good heede Mat. 7. 12. from following the opinion of those which say that they doe no wrong vnto their neighbours when they woulde gladly receiue and take money at the price that they giue it to their neighbours for Iesus Christ speaketh of a minde wel gouerned by vnfayned loue 9 He that turneth away his eare from hearing the lawe euen his prayer shal be abhominable For to serue God as we ought it is not ynough to heare that which hee teacheth vs but also we must giue our heartes theretoo Psal 50. 14. 15 145. 18. 19 Mat. 7. 21. and with a right affection set ourselues to conforme our manners vnto his word for to obey him and in this wise we shal please him and he wil heare our prayers But for to bee counted rebells before God and to haue our seruice counted abhominable there needeth not but the turning away of our eares from hearing of the doctrine which he presenteth and offreth vnto vs as Solomon doeth wel signifie saying He that turneth away his eare c. For he straightly commandeth vs to heare his worde and hath in al times ordeined ministers thereof And also whosoeuer despyseth to heare the doctrine doeth fall to al disobedience and rebellion and as hee detesteth all honestie and vertue euen so doeth God abhorre al the seruice that such a contemner doth offer vnto him howe faire and holy soeuer it appeare And thus al the seruice that the Papistes doe call diuine is nothing but filthinesse and stinking puddle Wee must therefore bee carefull to heare the doctrine that wee man obtaine faith which is the true foundation of our prayers As except wee haue faith beeing assured that God doeth loue vs Rom. 10. 17. and wil giue vs whatsoeuer wee require so farre as shal bee expedient for our saluation wee can not with a free heart and earnest minde make our prayers vnto GOD. Euen so can wee not Mat. 21. 22. Iohn 15. 4. Iames. 1. 6. bee hearde except wee pray in true faith And therefore Iesus Christ doeth admonishe vs to aske in faith and promiseth vs that wee shal obteine Wherefore let vs knowe
and indeede after mans iudgement it is the best way that a man can take but the holy Ghost doth teach vs an other meanes cleane cōtrary to natural reson when he saieth by Solomon Hee that giueth to the poore This is much against naturall reason the which saieth that we must gather and hold fast for to auoyde pouertie She looketh not to that God can and wil doe she is blinde in the workes of the Lord and chiefly in those that he worketh according to his free promise the which notwithstanding are vnfallible for it is true He hath promised Deu. 15. 7. 8. 9 24. 19. Deu. 28. blessing to him that giueth vnto the poore wherevpon it foloweth well that he shall neuer want For blessing signifieth aboundaunce of riches and contrarily cursing signifieth want of riches miseries calamities and sorowes And after this signification Solomon threatneth the churlish and cruell the theeues robbers the couetous and insatiable throtes which regard the poore nothing pittifully nor haue any compassion of them he threatneth them I say that as they are not mercifull and suffer the poore to endure many griefes afflictions and sorowes yea and disdaine and abhor them and are rather ready to curse them then to blesse them and to trouble them then to maintaine them euen so shall God greeuously punish them and in diuers manners as Solomon doeth signifie rightly when hee is not alone contented to say that hee which hideth his eies shal be cursed but saieth also that hee shall haue many curses that is to say that he shall suffer many miseries But his greatest and chiefest wealth aboundance fulnesse that he giueth to the poore standeth not in aboundaunce of earthly blessings but as he is mercifull so doeth he obtaine mercie the which Mat. 5. 7. consisteth in this that God doeth not impute his sinnes vnto him but in forgiuing him doth count him alwaies righteous and maketh him to perseuer in righteousnes that hee may continue in vsing liberalitie Psal 112. 2. Cor. 9. Mat. 25. towardes his neighbours And for the full measure of his felicitie Iesus Christ counteth the almes done and giuen vnto himselfe that is giuen vnto the poore and doth promise to recompence it with the kingdom of heauen Euen so the woorst and greatest curses that shall fall vpon the churlish and cruell which care not to shewe mercie to the poore are not the sorowes that be suffered for want of earthly riches but because that God imputeth their Deu. 15. 5. Iames. 2. 13. Mat. 15. sinnes vnto them and condemneth them without mercie For because they haue despised the Sonne of God in his members therefore shall they bee sente into the fire that neuer shall bee quenched 28 When the wicked ryse vp a man hideth himselfe but when they perish the righteous encrease They that haue the election and free choyce of placing rulers and gouernours either in the Church for to preach the worde and to administer the Sacraments or in the common wealth for to minister iustice in rendring right to him to whome it appertaineth in maintaining the good and punishing the badde ought diligently to take heede to commit the same to such people as S. Paule teacheth vs writing to Timothie and Titus and Iethro and Moyses For if in such offices and authorities we raise vp wicked men or that they themselues rise vp vsurping the places and seates orders and degrees consecrated for to serue God and his people the good Exo. 18. 21. Deut. 1. 13. righteous holy and innocent knowe not where to become For so much it wanteth that they may haue audience for to pronounce that which shal be true and to declare what is lawe and right that rather they are constrained to flye and to hyde themselues because of the great searching that is made after them Many holy men haue tryed this true by experience and amongst other Moses Dauid Elias and other Prophetes and the Apostles of our Lord Iesus Christ who were persecuted from citie to citie and were not spared till they were cruelly and shamefully slaine And as they haue bin vsed so do the Papistes stil continewe the same against the folowers and such as hold the same trueth preached by the foresaide Prophetes Apostles And to leaue the Papists we know that of late in fresh remembrance there hath beene a company of wicked which bragged of holding the reformation of the Gospel which not only haue laboured to cause that the good righteous innocent and quiet should hide themselues but also had deuised to destroy them by treason to the end that they should haue no leysure to hyde themselues And therefore wee ought to take very good heede what people we raise vp to the seate of Iustice least we make thereof a denne of theeues robbers spoylers and murtherers Solomon doeth admonishe vs heereof saying When the wicked rise vp c. Wherin we haue to note first of al that he speaketh of the wicked in the plural number because the worlde is fall of them as the scriptures doe complaine thereof And also when the wicked rise vp many cleaue vnto them and shewe their wickednesse the which before they helde couered vnder the cloake of hypocrisie and of feare to be taken but when they perceiue themselues to be a great company then are they bold to followe their wicked enterprises to oppresse and torment the good and innocent then they thinke none can resist them nor let them to accomplishe fully their euil wil as it seemed wel vnto Pharao vnto Saule and vnto Achab to the Scribes and Pharisees to al the persecutors of the faythful Secondly let vs note that when he speaketh of the good wise iust and innocent which are not hearde so long as the wicked and their tyranny beareth rule and cannot tell where to hide themselues so that they are compelled to flye and not to be seene he saith not that men hide themselues for the number of them is so small in comparison of the wicked that as we haue already alledged once the scripture complayneth that there is none righteous none that vnderstandeth none that seeketh after God and therefore he saieth in the singular number a man hideth himselfe For as it hath beene saide the number is very small And euen so the Preacher concludeth Now that by the man that hideth Eccle. 7. 2◠himselfe we must vnderstand the small number of the righteous and innocent Solomon sheweth by the Antithesis he maketh saying but when they perish c. This is not to say that the destruction and perdition of the wicked is cause of the great number of the righteous for there is none but the grace of God which maketh vs righteous and that for Iesus Christ his sake whose righteousnes he imputeth vnto vs but it is that when we see the wicked are reiected and punished or otherwise we see their destruction manifest and that the vertuous and people fearing
him Whereunto the wise man agreeth in this present Psal 18. 31. sentence Wherin we are taught to feare nothing that may hurt vs for we haue a good shield for to withstand al aduersarie and contrary power to ouerthrow confound thē And forasmuch as God is our buckler shield we are admonished to shew ourselues strōg and valiant For as a buckler is not profitable in the hand of a feeble and weake child of a slouthful cowardly and faintharted souldiour euen so except we be strong diligent stoute it is but in vaine that we shal cal God our shield And therfore S. Paule doth admonish vs vs Finally my brethren be strong in the Lord in the power of his Ephe. 6. 10. might c. Moreouer when it is expresly said to those that trust in him let vs vnderstand that as the vnbeleeuing do despise God euen so doth he despise cast them of and giueth them vnto Sathan For this cause S. Peter doth admonish vs to withstand him being strōg 1. Pet. 5. 9. in the faith and in this sorte we shal obtaine victorie 6 Put nothing vnto his wordes least he reprooue thee and thou be founde a lyer Moses hauing admonished the people of Israel to heare to kepe the ordinances and statutes that he taught them to do for to shew the people what obedience submission and straight obseruatiō they ought vnto those ordinances he saith Ye shal put nothing vnto the Deut. 4. 2. word that I command you c. This is that which he sheweth thē that God for to try our obedience wil not haue vs to runne by vnknowne crooked wayes for to runne crosse the fieldes to deuise what we shal thinke good but that he wil hold vs as it were boūde and tyed wholy vnto his word and should know that the same is al our wisedome and that we must not bee learned for to mingle any thing with the word of God but should make this conclusion forasmuch as God hath spoken vnto vs it is not lawful therefore for mortal men to enterlace any thing therein whatsoeuer but should be cōtented to haue heard such a maister But there is nothing worse kept then is this for men thinke alwaies to haue in them some reason and to be able ynough to gouerne themselues Nowe this is a great pride when men wil discerne betwene good and euil yea after their owne fantasie contrarily God wil be esteemed alone wise for vs and that we shoulde be as poore sheepe hearing the voice of their shephearde and that we shoulde forget this ablenesse that the vnbeleuing ymagine to haue that we should know Oh there is nothing in vs but error foolishnes there is nothing but vanitie lying in vs vntil that God haue taught vs. And as when it is said Ye shal put nothing thereto this is for to shewe vs that God only is wise and hath authoritie to rule vs and should learne to holde this simplicitie to wit that we should be only wise for to obey what he commandeth vs that he may haue al preheminence euen so whē he forbiddeth to take any thing frō this word it is not without cause For if we wil partly and in somethings obey God and notwithstanding would exempt ourselues from what we thought good behold such a partaking should neuer bee receiued as there are many which wil bee content to obey that which shal not bee too grieuous and sore for them but if there be once a thing that troubleth them they straight wayes desire to be discharged do contemne the same But whosoeuer keepeth al the law if he breake but one point yet is hee Iam. 2. 10. giltie of al. Heereunto agreeth the wise man for hauing commēded the word of God vnto vs in attributing there too purenes faythfulnes dignitie and excellencie saying that it is purified as golde or siluer is purified hauing also attributed vnto God that hee is our force defender and protector saying that he is their shielde that put their trust in him for to shew vs that this only purenes excellenlēcie ought to suffice vs that we should ymagine no other truth nor to labor to faine any other excellent thing besides this worde and also for to shew vnto vs that this worde is so excellent and precious that it wil not suffer any mixture and that thereby God certifieth vs sufficiently of the helpe defence and protection that hee giueth vnto them which receiue this worde with assurance he admonisheth vs saying Put nothing vnto his wordes Hee saieth not and take nothing from them albeit that we must vnderstande that as we ought to put nothing there too so must wee not also take any thing from it but the wise man woulde defende and chiefly forbid that wherein wise holy and deuout men in their owne sight doe most reioyce and challenge merite as Monkes and Nunnes which bragge of their workes of supererogation by the which they perswade themselues that they merite and deserue both for themselues and for other for that that they doe more as they thinke then is commanded them But this their bragging and boasting is against their owne conscience For if they haue seruantes or maydes which doe more then they are commaunded they wil say that they are seruantes for the Deuill because they doe more then they are commanded Wherevppon followeth that so farre it is of that by their workes of supererogation as they cal them they deserue any thing of God that rather they forsake and renounce him for their Lord and maister and doe auouche the Deuil for their maister whome they serue as may be iudged by their own mouths Therefore if the wise man forbiddeth that which is praise worthy before men which forget their duetie by a more strong reason let vs vnderstande that hee closely forbiddeth that which is euil without contradiction and gaine saying For albeit that al men by their natural corruption doe take from the words of God in not giuing vnto him perfect obedience in not trusting onely in him altogither yet there is no man whose conscience doeth not condemne that it is ill done to diminishe and take from the wordes of God The wiseman therfore laboureth to make vs forsake our own wisedom the which is both a foule folly and also detestable abhominable before God and would not haue vs to mingle it with the worde of God which is so pure and cleane so faythful and true By this foule wisedom and foolish rebellions and ouerweening we iudge that the word of God is but a smal matter that it is too simple plaine and that it is of no great shew or apparance And therfore by this wisedome eyther we despise refuse the word of God or for to helpe him or for to giue it more goodly shew we bring in our deuotions and fantasies our traditions and customes thinking in this sort to haue a more
and the vanitie of ydolls and the foolishnesse of ydolaters and Solomon built an high place for Camos the abhominable ydol of the Moabites c. And Ieroboam made twoo golden calues And nowe also and at all times wee may see amongest the Papistes howe the riche doe spate nothing for to mainteine their seruice which they cal diuine They abuse riches also vnto their owne hurte when they distrust GOD and put their trust in their riches For so doing they depriue themselues of the kingdome of God as the riche haue done Finally they abuse them to the contempt and hurte of their neighbour Mat. 19. 23. Luke 12. 19. 16. 19. Iames. 2. 6. 5. 4. 1. Tit. 6. 9. 10 17. 18. 19. For they care not to helpe them as the twoo foresaide but rather do oppresse them S. Paule hath comprehended these three abuses from the which he woulde haue the riche with out forsaking their riches to turne away Therefore when the wise man saith Giue mee not riches c. Hee doeth not condemne them but hee protesâ—th that hee hath not set his hearte vppon them and prayeth vnto God as Dauid did Encline my heart vnto thy testimonies Psal 119. 36 and not to couetousnesse For except that God himselfe giue helpe it is an ordinarie thing to be giuen vnto couetousnesse euen from the least vnto the most Ierem. 6. 13. The thirde is that hee requireth that God woulde feede him with the breadmeete for his estate Wherein hee desireth according Mat. 6. 11. to that which Iesus Christ doeth teache vs to say Giue vs this day our daily bread And therewith wee must bee contented as Saint Paule doeth teache vs. Wherein wee are taught that euery man shoulde carefully and faithfully imploy himselfe and labour in his vocation otherwise he shal not bee maintained with the bread meete for his estate that is to say of the foode that God hath prepared and appointed for him but of the bread of other men and so he shal exceede For heere the state is not taken after the maner of worldlinges who commit greate abuses for to maintaine their state The worde that is heere translated state commeth of a verbe which signifieth to ordeine and appoint And so when it is saide Maintaine mee with the bread meete for my state it is not to say according as I thinke to belong vnto mee because of my highnesse and power or of worthinesse and excellencie but as the bread that wee eate iustly wee cal ours because God doeth giue it vs and maketh it ours by his grace euen so doe wee cal the bread that God ordeineth for vs the bread of our state and of the which we may iustly and lawfully eate without doing hurte to other Now by the discourse of the former wordes wee may see howe the wise man hath asked of God holy and cleane conuersation and wealth wherewithal to liue which are twoo thinges very necessarie for this present life as hath beene handled in the 7. verse For if our heartes bee purified from vanitie and our mouthes clensed from lying tales as the wise man desireth the rest of the actions and workes of man wil bee pure and cleane And also that the wise man hath desired holy conuersation he sheweth by the reasons following when he saith 9 Least I be ful and denye thee and say who is the Lord or least I be poore and steale and take the name of my God in vaine According as the wise man was the sonne of Adam hee was of the same vicious and corrupted nature aswel as other the which he knewe wel ynough and therefore distrusting himselfe he feared least he shoulde fal into the enormities which are dayly committed by the word whereby the wrath and anger of God is prouoked and so come to destruction Nowe hee sawe that the riche men were alwaies ful and filled themselues that is to say that they enioyed so much as they coulde their worldly and carnal delightes and pleasures and wallowed in filthinesse pollutions and abhominations with an vnbrideled lust in taking their delightes and pleasutes in sleeping and resting in gluttonie and drunkennes in whoredome committing other shameful actes For the which things God made his wrath to fal vpon them sending a flood of waters vppon all the earth making fire and brimstone to raine from heauen vppon Sodome sodainely killing of the riche glutton Luke the 12. who boasted of his abundance and condemning the riche into hell of whome Luke speaketh in his 16. Chapter When these men were at their ease because of the abundance of wealth and riches they had therefore they made no account of any admonitions declarations and threatenings as may be knowne in that that they amended not their lines when Noe the Ambassador of righteousnes condemned them by building of the Arke and when the Zodomites dayly afflicted the soule of righteous Lot also when poore Lazarus ful of sores lay at the rich mans gate In this manner they denyed God by deede though they had not at al opened their mouthes yet had they in great conteÌ„pt scorning said at the least in their harts who is the Lord Whereunto Iob agreeth where hee accuseth the riche which say vnto god depart froÌ„ vs for we wil none of the knowledge Iob. 21. 14. 15 Esa 29. 15. 16. 5. 19. of thy wayes and Esay Woe to those dreamers which hide their counsel from the Lord say who seeth vs c. Who saith let him hasten his worke For this interrogation Who is the Lorde is asmuch as negation to wit that there is no Lorde The which negation agreeth wel with the riche of this worlde that are couetous Ephe. 5. 5. Col. 3. 5. for they are ydolaters And forasmuch as they are ydolaters they denye that there is a Lorde if it bee not by wordes yet it is with heart and deede when they place their wealth and felicitie in riches which are of no continuance And therefore we may vnderstande that it is not without cause that Iesus Christ doeth pronounce woe and that Saint Paule doth depriue them of the kingdome of heauen Therfore when man which is left vnto himself is Luke 6. 24. 1. Cor. 6. 10. so vnreasonable that for transitorie and vaine riches he wil deny the euerlasting and almightie God and loose his kingdome it is not without cause why the wise man requireth of God giue mee not riches Hee sawe also that the poore did suffer much in this worlde For they haue nothing wherwith to sustaine themselues neither do they finde any that wil helpe their need as they would gladly finde some And because they set more store by their panches and bellies then by the lawe of God which saith thou shalt not steale they forget this lawe and giue themselues vnto stealing labouring to perswade themselues it is laweful to take something where they can finde it I say expresly labouring and
earth who for the greatest parte are so voide of wisedome and of modest affection and of humble mind that for a thing of nothing and without cause they wil become angry and wil storme against them that are about them and wil greatly reuile them and furiously oppresse them so that it were better for them to helpe a mason or bricklayer for to carry stones morter then to dwel with such fooles with whom a man knoweth not howe to bee except hee can abyde iniuries wrongs oppressions violences euen to be weary of his life when a man seeth that he cannot tel howe to auoide their furie and that they rather looke for death then for life Albeit that the childrē of Israel being in Egypt sought not to liue ydlely without doing any thing yet it had beene more expediēt for thē to haue suffred more paine thē they did then so to haue felt the wrath of the king which caused their sōnes to be slaine Dauid also did not seeke to liue ydlely but it had bene more necessarie for him in mans iudgement to haue liued a priuate and a baselife then to bee the sonne in lawe of Saule who was a wicked and cruel foole and persecuted Dauid in such wise that hee knewe not where to hyde himselfe but amongst the infidels According to this experience Solomon saith nowe A stone is heauy c. Wherein hee doeth admonish vs not to bee delicate but to folowe our vocation though it be very harde Let vs also learne that it is farre better to beare the yoake of Iesus Christ which seemeth troublesome and harde to the flesh then to submitte a mans selfe and enclyne vnto the traditions and doctrines of men For albeeit that at the first approche it seemeth that they are Angelles which teache them yet doe they proceede with greate furie first of all against them that wil not yeelde and obay secondly they destroy for euer their soules which suffer themselues to be deceiued by thē And further let vs note that hee saieth not simply and absolutely wrath but the wrath of a foole for it is profitable for vs that the wise become angry with vs when we faile erre seeing they seeke not our destruction but our profit the which wee shal feele if wee doe not rebel against them And contrarily the foole by his wrath seeketh nothing but destruction for the which to auoide wee must take diligent heede from consenting vnto his folly for thinking to eschue a temporal destruction wee shal fal into an eternal damnation from the which the fooles shal not be exempted for they waxe angry without cause the which is equal to murther 4 Anger is cruell and wrath is raging but who can stand before enuie An angry man is cruel as we may see by Caine Esaw and the brethren of Ioseph And a man that is furious is like vnto a flood of Gene. 4. 27. 37. Exo. 14. 1. Sam. 18. 2. Sam. 15. 1. Kings 12. water that descendeth with raging as wee may see in Pharao Absolon and Roboam Nowe that which is seene by experience Solomon doth pronounce when he saith Anger is cruel c. Wherein he doth aduertise that the companie of the wrathful furious mā is very hurtful and dangerous and for this cause that we should not desire the same but should rather shunne and auoide it And forasmuch as we desire not that any man should fly our company as frō cruel and wrathful furious and vnmerciful men and also that wee would not haue our neighbours to be such towards vs let vs vnderstand that Solomon doeth admonish vs to put from vs al bitternes anger wrath and roaring as doeth S. Paule The angry and wrathful Eph. 4. 31. 32. Col. 3. 8. are very dangerous but the enuious are far more cruel as Solomon doeth pronounce when he saith But who shal stande before enuie For besides crueltie and raging the which wee may correct in the angry and wrathful the enuious is ambitious and arrogant a dissembler purposing malice obstinate and harde of heart against his conscience so that they are altogither without reconciliation as wee may see in the Scribes and Pharisees against Iesus Christ our Lorde Thus we are aduertised to take diligent heed of the enuious and also that we ourselues fal not too it folowing the admonition of S. Peter 2. Pet. 2. 1. 5 Open rebuke is better then secrete loue Loue is little woorth and serueth them to no purpose whome we thinke wee loue or that wee woulde perswade ourselues wee loue except that wee declare the same by good deedes towardes them in helping their necessitie And therefore S. Iohn doeth admonish Iames. 2. 14. 1. Ioh. 3. 17. 18. vs to helpe the necessitie of our brethren It were better for vs to be openly rebuked then so to bee loued as Solomon doeth pronounce it saying Open rebuke or correction c. For if wee doe openly rebuke our neighbours if they are easie to bee taught and tractable they wil be ashamed and wil be ware of returning to the like faute and wil returne vnto God by true repentance as did Dauid after that the Prophet Nathan had rebuked him That rebuke was much more profitable for him then the secrete loue of Nabal who sought to do 2. Sam. 12. 1. Sam. 25. Dauid no hurt but yet he woulde not helpe his necessitie As there are many such which wil perswade themselues that they loue their neighbours ynough when they doe them no wrong nor violence though they haue no minde at al to doe them any good Such kinde of loue is so secrete that it is nothing but rather hatred for where there is no loue there is hatred seeing there is no meane way betweene both Moreouer wee are admonished rather to reprooue and correct then to dissemble the fautes of our neighbours and also we are admonished that we shoulde not desire to be flattered but to be sharply corrected and rebuked 6 The woundes of a louer are faythful but the kisses of an enemie are harde Wee cal a tree a true and faithful sister when it faileth not to bring foorth her frute in due season euen so wee cal riuers true or faythful sisters when they faint not but doe alwayes runne abundantly After this sense Solomon doeth cal the woundes of a louer which chasteneth when he saith the woundes of a louer c. For albeit that after mens carnal reason we take not the chastizementes and corrections in good parte yet are they fruiteful And thus Solomon doeth admonish vs that wee shoulde count the chastizements of the wise and iust profitable and fruiteful seeing they loue vs and that they labour to make vs that wee shoulde take our profite not onely temporal but also spirituall and eternall For they seeke to make vs exercised and profite in the feare of the Lorde God whereby wee are turned from euill to followe righteousnesse and holinesse and consequently
come to the accomplishement and perfection of this profite which is the possession of the euerlasting blessednesse The woundes therefore of such people are very faythful and so must we receiue them in good Psal 141. 5. parte with patience and with ioy and say with Dauid let the righteous smyte mee for that is a benefite and let him reprooue me and it shal be a precious oyle that shal not breake myne head c. And if wee must thus behaue ourselues towardes men which of loue that they beare vs doe chasten vs it is therefore good reason that wee shoulde take in woorth when the Lorde which loueth vs Heb. 12. 5. with an incomprehensible loue doeth correct and chasten vs euen as the Apostle dothadmonish vs my sonne despise not the chastizement of the Lorde neither faint when thou art rebuked of him for the Lorde correcteth euery sonne that he loueth c. Nowe as wee must patiently suffer their chastening that loueth vs euen so contrarilie wee must fly and abhorre the flatteries of them which hate vs as Solomon doth admonish vs saying and the kisses c. Albeit that such kisses after the outwarde apparance are pleasant as the worde which we haue expounded harde may import yet when they are ful of treasons and murthers the which are things much abhominable then are they truly very harde as amongst other the kisse of Iudas the traytour 7 The person that is full treadeth vnder feete an hony combe but vnto the hungry soule euery bitter thing is sweete It is lawful for vs to eate and to drinke of such things as GOD hath created for our vse and also it is as lawful for vs to abstaine frō them as we may in some sort gather of S. Paule I say in some sort for the intent of S. Paule was not to handle whither it were laweful Rom. 14. 3. 6 Phi. 4. 11. 12 for vs either to eate or to abstaine but knowing that their vse is free and lawful for vs both to take and to leaue we should be careful to keepe ourselues that we fal not into one of these two extremities the one whereof is properly vitious damnable the other is dangerous and hurtful The vicious extremitie is marked by Solomon when he saith The person that is ful treadeth vnder feete c. Wherein he doeth shewe vs that wee ought not to desire superfluitie and excesse in eating and drinking but that wee shoulde fly and auoide al gluttony and drunkennesse and al intemperancie For besides that al the person is made heauie and ill disposed men come to despyse and marre the good creatures of God which is a great vnthankefulnesse Solomon doeth note the contempt spoiling by treading vnder feete the honny combes We may also say that Solomon meaneth that the person which hath abundance of riches and doeth not confesse that God doeth giue them to him for to vse soberly and temperately careth not though the better parte be lost as are they which neuer haue their tables furnished ynough to their minde and desire at the which they entertaine a sort of ydle bellies There are the combes of hony troden vnder feete there is much good meatelost that would serue wel to fil the hungry soule And thus let vs vnderstande that Solomon doeth exhorte vs vnto sobrietie and temperancie howe riche soeuer wee bee and woulde haue vs to confesse that they come from the goodnesse and liberalitie of the Lorde that wee shoulde feare to make any spoyle or to haue them in contempt But as touching the dangerous extremitie it standeth in the abstinence of meates and drinkes when any man careth not to nourishe and to sustaine himselfe but doeth famish and hungerstarue himselfe so that with the greate greedinesse that hee hath to eate he careth not what he taketh and eateth but deuoureth the first meate that he meeteth and commeth to be it good or bad sweete or bitter Solomon noteth this extremitie saying But vnto the hungry soule euery bitter thing is sweete The which I cal dangerous because that the person which so ruleth himselfe runneth in danger to poyson himselfe Neuerthelesse wee may say that Solomon meaneth that they which are poore and stay to eate til they haue a stomake haue no neede of sause for to dyne withal and that the meate which the gluttons doe abhorre as if they were bitter are to them sweete and pleasant Nowe as they that are ful despise good meate euen so the worldly wise which are puft vp with their knowledge doe nothing regarde and esteeme the good meate of our soules which is the worde of God the which to the faithful is sweeter then hony Contrarily as the hungry take Psal 19. 11. them to al kinde of meates that they meete with and are in danger to be poysoned euen so the ignorant doe consent as soone vnto a false doctrine as vnto a good and true and so their minds and vnderstandings are easily poysoned They also which are delighted in the pleasures and voluptuousnesse of this world and do enioy thē do nothing esteeme heauenly things They which challenge righteousnesse by their workes and thinke themselues riche by the righteousnesse of them are not earnest neither do hunger that GOD should graunt them grace or shoulde shewe his goodnes to them but they which hunger and thirst for righteousnesse doe finde the yoake of Iesus Christ sweete and his burthen light and doe manly and couragiously beare the crosse yea death 8 As a byrd that wandereth from her nest so is a man that wandereth from his owne place The nature of the byrd is to be careful of his nest that hee may nourish mainteine bring vp and keepe his littleones Notwithstanding yet wil he sodainely fly from his nest forsake his little byrds And this shal be sometimes for to goe seeke foode for herselfe and for his youngones and so this commeth of the care that hee hath to feede them wel sometimes forasmuch as he hath perceiued somthing wherewithal hee hath beene feared and so he wandereth and flyeth farre off for to saue his life and forgetteth some of his little ones Such is the nature and kinde of doing of little byrds as wee may see it by experience And the holy scripture maketh mention of it not to the ende that wee shoulde knowe it but the scripture speaketh of byrdes comparing vnconstant men vnto them which easily are afearde forsake their office and forget their duetie And thus by this comparison the scripture doeth rebuke the fearefulnesse the weakenesse and inconstancie of men as heere when Solomon saith As a byrde that wandereth c. True it is that as the byrd doeth flye farre from his nest for to seeke foode and meate euen so when the Sunne is vp man must goe forth vnto his worke and to his labour til it is night but hee shoulde not goe farre from his place For hee that doeth his office and duetie wheresoeuer hee goeth hee