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
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
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
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
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
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.
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
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
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
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
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
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
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
a Of Gods vniuersall gouernment 329. b. 330. a What gouernment we must folowe if we wil be exalted 287. a Gouernours Lessons for gouernours set downe by the holie Ghost 332. a. b Of wrath in gouernours and when it is alowable and not alowable 333. a. b That temporal gouernours ought to attempt nothing in Ecclesiastical policie without the aduice of the spiritualtie 288. b Instructions for Kinges Princes and gouernours 288. a. b Of gouernment and gouernours 288. a. b Alterations of gouernours why and from whome they come 558. a. b The Gouernours and Lordes of the world accused to be wicked c. 364. b What wisedome that is which is required in gouernours c. 351. b What maner of men the gouernours of the Church ought to be 4. a Grace Of the continual feast of Gods grace why it is so called 304. b Of the grace of the lips and what is meant by the same 453. a. b Iesus Christ and al that is his is ours thorowe grace 77. a The grace of God compared to a fountaine howe and why 377. a b Of the lawe of grace and the lawe of seueritie 96. a. b Gracious The meaning of Solomons wordes That a woman must be gracious 181. a. b That women must not cease to shewe themselues gracious notwithstanding the contempt they are in 181. b Graciousnesse What graciousnesse is required in a woman 181. a. b What women should doe if they see themselues disdained this concerneth graciousnesse 181. b Guide That vprightnesse must be our guide and gouernour 166. a That wee are like blinde men which walke without a guide 165. b In what case we be beeing left to guide ourselues 166. a Into what mischiefes we fal when we desire to guide ourselues 166. a. H. Hande The meaning of these woordes Though hande toucheth hande he shal not be vnpunished 326. b. 327. a Notable doctrine vpon these woordes Laye thy hande vppon thy mouth 623. a. b What is meant by turning to the right hand and to the left 71. a What we haue to learne by this That wisdome is saide to haue a right hande and a left 43. a. b What is meant by the out stretched hande of wisedome 13. a That the hande of wisedome is stretched out diuers wayes 13. a God hath many instruments to exercise the hande of wisedome 13. a For what thing the out stretched hande of wisedome is chiefly to be taken 13. a Handes What maner of persons haue hands sheading innocent blood 90. a That hands she ading innocent blood are one of the seuen things which God hateth 90. a. b Harlot The inticements of a harlot in talke described 100. b Why Solomon calleth an harlot a straunger and forenner 25 b A harlot compared vnto an hunter and why 94. a. b Harlots What Solomon meaneth by these woordes of feeding harlots 581. a The daunger that commeth by an harlottes companie any way vsed 72. a. b The sundrie enticements of harlots wherein they consist 25. b That harlots labour as much as in them lyeth to destroy the image of God and how 94. b That harlots are vnsatiable and pitilesse 94. a Hastie A foole preferred before a hastie man and why 593. a The description of a hastie man by his dooings 593. a That the hastie man shal be cursed of God and feele his vengeance 563. a Of being hastie in wordes hastie indeedes 593. a. b Hate Suche as hate their brethren are manslears and pray not to God but against themselues 138. b Against such as carrie hate in their heartes and dissemble it 530. a. b Hateful Of the studie of the hateful and what he seeketh 531. a Of hateful women sundrie eâ—amples and how troublesome they are 620. a That the malice of the hateful shal be discouered 531. a Of seuen abhominations which are in the heartes of the hateful 530. b. 531. a Wee must not beleeue him that is hateful though hee speake neuer so fayre and why 530. b Haters Of two sortes of haters and that we must not be like vnto them 530. b Hatred Of hatred and what mischiefes the same worketh among men 138. a. b. 139. a Hatred separateth vs from God and hindereth vs from hauing accesse vnto him 138. b What filthinesse and wickednesse there is in hatred 306. a Admonitions to keepe vs from them which beare vs hatred 306 a Contention is the fruite of hatred and how 532. b Howe and in what sense hatred is attributed vnto God 88. a. b Of hatred against the poore and that suche hatred is manslaughter 271. a Hautinesse The hautinesse of the riche reprooued 450. b. Health What wee must doe if wee desire health 217. b Why Solomon calleth the tongue of the wise health 217. a That the Papistes are al destitute of health and why 217. b Of health and strength and that they are the giftes of God 36. b That we must not enuie the health strength of the wicked and why 36. b That we cannot deserue health through the good gouernment of ourselues 36. b That we must aske health of God who promiseth health and why 37. a Heart That the heart may be iudged by the outward workes 207. 208. a When the worlde iudgeth the heart of man vpright and perfect 215. a. That the hearte is made manifest by the tongue 218. b The mouth is the organ of the heart 161. b Of the heart of the vngodly and that it is nothing woorth 147. b. 148. a By outward thinges the vanitie of the heart is knowne 148. a Solomons wordes impugned saying that the preparatioÌ„ of the heart is in man 322. a Of a ioyful heart and who haue and haue it not 301. b. 302. a By what signes we may knowe what a man is in heart 410. a Of cleannesse of heart and wherein the same consisteth 453. a Wherein soundnesse of the heart consisteth 282. a. b Of keeping our heart and that the keeping of the same is not in our owne power 67. a. b The meaning of Solomon by these words Hee that hath a heart c. 386. a. b. Of a sound heart and Solomons meaning by the same 282. a That fewe will hate and abhorre the heart though it bee neuer so euil and why 90. b The wayes of a declining heart and what they are 264 a That an heart imagining wicked enterprises is one of the seuen thinges which God hateth and why 90. b Heartes With what weapons wee must keepe our heartes 67. a. b By what meanes wee loose our heartes and consequently our life 67. b The heartes of men compared to running water 543. a Heauen Of certaine men which haue bene translated into heauen 601. a What heauen signifieth and that it cannot be reached vnto 601. a Of ascending vp into heauen and howe the same may be compassed 601. a In what sense the holie Ghost is saide to descende from heauen 601. b Of our conuersation in heauen though our bodies be in
and why 374. a A notable lesson for iudges and magistrates touching the abasing of themselues 374. a. Iudgement Of the seate of iudgement what it signifieth and who must sit in it 412. a. b Notable doctrine vpon these woordes To change iudgement c. 626. a. b To walke in the path of iudgement iustice what it is 109. a That wee must bee armed ourselues doe what we can to arme others with iudgement and righteousnesse 109 a What is to bee done for the establishing of right iudgement and opinion 172. a Wee must take heede howe wee leane to the iudgement of our eyes and why 141. b. What kinde of people or persons are saide to be of a froward iudgement 105. b That the iudgement of the world is not to be trusted and why 189 b Against parcialitie in iudgement 208. a The dooing of iustice and iudgement better than sacrifice 429. a. b Wherein consisteth the right vnderstanding of iudgement 560. b. 561. a The meaning of these wordes Euery mans iudgement commeth of the Lorde 598. b. The meaning of these worde It is not good to knowe any mans face in iudgement 145. a. b Whome Solomon meaneth when he saith they vnderstande not iudgement 560. b. That the worlde is much voide of sounde iudgement and why 95. b Notable doctrine vppon these woordes A king by iudgement mainteineth the Countrie 581. b. 582. a. b The meaning of Solomon saying that they may keepe the wayes of right iudgement 23. a Against such as peruert iudgement 360 a. b. Iudgementes That iudgements in old time were holdeÌ„ in the gates c. 270. a The iudgements of God against the scorneful 404. b. 405. a That the faithfull ought to tremble at the iudgements of God and why 52. a That God eâ—ecuteth his iudgementes vppon the righteous for their trial 199. a Howe wee must examine the iudgementes of God 325. b. 326. a Iust The meaning of these wordes There shal bee an end for the iust c. and no ende of the euil man 493. a That the iust are soonest oppressed and of their feeblenesse 490. a Notable doctrine vpon these wordes The iust man instructeth the house of the wicked 434. b. 435. a The meaning of these woordes Hee that is first in his owne cause is iust 374. a. b Of the falling downe of the iust man before the wicked 516. a Why God suffereth the iust to sinne sometimes grieuously 490. b. 491. a The meaning of these wordes The iust man falleth seuen times c. 490. a. b. Iustice. Iustice peruerted and by what meanes 487. a What is the cause of reioycing in them that doe iustice 437. a Vnto whome the administration of iustice belongeth and what foloweth the neglect of the same 432. a. b Iustice taken for the obedience to Gods voice 287. a. b Wherein gouernours and magistrates obserue and breake iustice 436. b. 437. a That they which folow iustice are most commonly scorned 287. a. Iustification Of the iustification of the wicked and that it is against God 356. a. b Of iustification obtained by the remission of our sinnes 327. b. K. King When and at what time a king doeth truely reigne like a king and when lyke a tyrant 107. a Kings That kings and Rulers ought not to bee furious and cruel 333. a Of the duetie of kings notably descrybed 331. a What manner of men kings ought ought not to haue about them 333. a Of wrath in kings and when it is alowable and not alowable 333. a. b Lessons for kings set down by the holy Ghost 332. a. b Notable doctrine for kings c. touching their conuersation 625. a. b Certaine circumstances concerning kings worthie to be considered 625. b. 626. a It is not lawefull to rebell against kings though they bee wicked and why 107. b. The causes why God remoueth and taketh away kings often 558. a The great estimation of kings in the world 427. b. 428. a It is necessarie that kings serue god in truth 426. a That kings haue neede of wisedom and why 424. b That kings ought to bee mortall enimies to the wicked c. 424. b God giueth vnto kings his owne titles of honour 427. b God inclineth and turneth the heartes of kings diuers wayes whether hee will 428. b God hath power to pull downe the hautie hearts of kings 428. a That kings are not culpable when they doe euil seeing God inclineth their heartes thereunto c. 428. b What kings must doe if they woulde reigne long in peace 425. b The hearte of kings compared to riuers of water and how 428. a What kings iudges haue iudged the poore in truth 589. a A blessing pronounced to come to such kings as iudge the poore in truth 589. a The hearte of kings c. compared to the heauen in height and the earth in depth 504. a Of the generall care and wakefulnesse which ought to bee in kings 505. a. b. How and in what sorte kings shoulde behaue themselues towardes the wicked 333. a. b. and how towards the good 334. a What danger insueth if kings bee giuen to wine 626. a How and in what respects kings are forbiddeÌ„ to drinke wine 625. b What kinde of kings they bee which abhorre the wicked c. 453. a Foure seueral points to be marked touching the heart of kings 504. a. b What kings ought to learne and followe of their predecessors 503. a What maner of persons kings chiefly choose to be neere about them 453. a Kisse That an honest woman cannot kisse a stranger without some shame 100. b Who it is that doeth kisse her which answereth with vpright words 497. b To what kinde of kisse we are inuited in the scripture 497. b. 498. a Kisses The sundrie sorts of kisses and the ende why kisses are giuen and taken 497. b Notable doctrine vpon these wordes The kisses of an enimie are harde 535. b Of vnshamefast Kisses and that they are dangerous and damnable 72. a In what case they shal be that delight in the kisses of an Harlâ—t 72. b. Knovvledge Knovvledge is a necessarie prouision and how a wise man esteemeth of the same 140. b. The lacke of knovvledge and the danger thervpon depending 141. a That we must be liberal of our knovvledge to the benefiting of others therby 296. a. b Our knovvledge must be communicated vnto others that they may haue benefite thereby 140. b What maner of man Solomon meaneth to be a man of knovvledge 258. b What wee ought to doe to declare that wee haue great neede of the gift of knovvledge 20. a That knovvledge ought not to be kept secret 221. b. 222. a What knovledge it is whereby the wise man wil worke 242. a The commendation and necessitie of knovvledge 200. a The foolishe lacking knovvledge woorketh his owne destruction and howe 140. b. 141. a What we must doe to learne howe to guyde our soules by knovvledge c. 291. a What are the
kings magistrates shoulde not spare the wicked or mitigate their punishement 396. b The punishment of such whose waies are crooked 25. a The punishment of God vpon the scornefull 404. b. 405. a Against parcialitie in punishment 401. b. Punishments That the punishments of the wicked ought to schoole vs and why 434. a. b Of the punishmentes of God laid vpon the elect and the reprobate and how they differ 39. a That the wicked are Gods instrumentes to execute his punishments 9. b Necessarie doctrine concerning the punishments of such as offend 135. a. b. Purgatorie Purgatorie condemned by reason and example 125. a. R. Ransome Of the ransome of life by riches 235. b. 236. a. That the blood of Christ is our ransome from death c. 235. b Solomons wordes impugned That the vngodly shal be a ransome for the righteous 438. b To be partakers of Christes ransome it is necessarie to haue faith 235. b Of the ransome of life which Solomon meaneth 235. b A lesson for the wicked to learne in that they are called ransome 439. a Iesus Christ the ransome of the wicked and vngodly 438. b Reasons proouing that the wicked are the ransome of the righteous and howe 438. b. 439. a. Rebellion Of rebellion against God and the end of the same 353. b Rebuke That they which rebuke vs are well worthie to be blessed and why 497. a What is required of them which take vpon them to rebuke 497. a That open rebuke is better than secret loue 535. a Necessarie doctrine touching rebuke and correcting 121. a. b What manner of persons wee must exhorte and rebuke 122. a What our behauiour should be whether we rebuke or be rebuked 579. a A wise man shoulde loue them which instruct and rebuke him and why 123. a What we must doe meeting with such as we are sure that neither rebuke nor correction wil a mend 123 a Though we be wise yet we may do thinges worthie of rebuke 122. b When wee rebuke wise men our due ought not to be to winne their loue and why 122. b The sundrie taking of rebuke in the wise and humble and the contrarie 574. b They that rebuke vs ought to bee best welcome vnto vs and why 574. b That they which rebuke vs are Gods instrumentes c. 574. b. Rebukes Against such as are hardeharted and passe not for rebukes 578. b Of alsuring rebukes and reforming ones selfe thereafter 353. a Who doe patiently suffer rebukes and who disdaine thereat 353. a. Recompense Why the sinner deserueth the greater recompense 198. b The recompense of the righteous in this life 198. a. b That the recompense of righteous is the reward of man and how 199. b Excellent doctrine vpon these words Vnto the righteous God will recompense good 247. a b. Recreation Recreation with offence of our neighbours is accursed 100. b. Reformed The readie way to be reformed is to receiue the word of trueth 144. a. b. Who and what they be that hate to bee reformed 144. b. Regeneration Of regeneration and who bee regenerated 188 a. Reioice At what things wee reioice and reioice not 175. a The children of God ought not to reioice at the perdition of the wicked 175. a That the comming of the sonne of righteousnesse ought to reioyce vs c. 63. a Who they bee that reioice in dooing euil 24. b. Reioicing Of the reioicing which the word of God ministreth to the faithful 224. b That the couetous haue no true reioycing though they seeme to be neuer so ioyfull 224. b What we must doe if wee woulde haue our reioicing durable 437. a That the reioicing of the wicked is no true reioicing and why 437. a The common trade of reioicing vsed in the world 436. b The reioicing of the iust man and what it is 436. b Sundrie kindes of reioicing of parents in their children 470. b Of reioicing our hearts in the Lord and how the same may be done 302. a. b That there is no better reioicing then in the worde of God and why 457. a Three reasons to restraine vs from reioicing in our enimies fal 491. b. 492. a Of sundrie kindes of reioicing in sundrie respects 308. b What we must doe if we wil holde the true reioicing 159. a Reioicing is attributed vnto righteousnesse and why 158. b The reioicing of the righteous described 158. b Of reioicing in this life 158. a. b The causes of our reioicing and what they be 566. a What the reioicing of the father is how the same is wrought 581. a The onely way of reioicing God our father what it is 538. b. 539. a What ought to bee the reioicing of such as haue charge c. 539. a Of a kinde of reioicing wherevpon followed miserie and destruction 579. a. b That wee may not giue ouer reioycing though God smite vs with sicknesse 359. b. 360. a What the reioicing of married folkes shoulde be 77. b. Religion In what points Christian religion doeth consist 444. a Repentance That destruction euerlasting foloweth where there is no repentance 239. b Vnto whome repentance is denied and not denied 525. a Repentance is necessarie to the making pure of the conscience 413. a That by repentance we abhorre euil and loue good 287. a How and in what manner repentance shoulde be preached 352. a Of repentance and that it is not a woorke of man 12. a. b. Repetitions That repetitions are vsed in holy scripture why they are profitable 16. a What kinde of repetitions are most profitable 16. a That repetitions are not superfluous but necessarie 16. a That the Prophetes Apostles and Euangelistes doe greatly vse repetitions 16. a. b. Reputation Of reputation and good name 204. b. 205. a The way to come to reputation 181. a Of reputation and the necessitie thereof 181. a. That reputation or a good name maketh the bones fat and how 319. a What wee commonly doe to haue the reputation and name of wise men c. 337. a. b. What wee must doe to obtaine the reputation to be counted righteous 61. a Respect That in iudgement there ought to be no respect of persons 575. a Why the hauing of respect of persons is not good 573. b The vilenesse of such as haue respect of persons declared by comparison 573. b. Retribution In what sense the lorde is said to make retribution to them that lende vnto him 394. a. In what respect the kingdome of heauen is called retribution 394. b. 395. a Retribution commeth not by merites but by pure grace 395. a Howe many wayes and in what places retribution is made of the Lorde c. 394. b. Retribution of the Lord in this worlde and wherein it consisteth 394. b Retribution in the last resurrection 394. b. Reuengement That it is not meete for vs to request God to take reuengement vpon our enimies 422. b That one ought not to take reuengement of his enimie 500. b The effect of reuengement springeth from
the heart 501. a That wee must referre al reuengement to the Lord. 422. a Reasons withdrawing vs from reuengement 421. b. 422. a. Reuerence Of reuerence and that the wicked doe reuerence the good 269. b 270. a. Revvard The meaning of these wordes A priuie revvard pacifieth displeasure 436. a The revvard of them which continewe in doing wel 440. b. 441. a. Revvardes That it is not lawfull to take revvardes for iudgement 351. b. 352. a Against such as hauing an euil cause do notwithstanding giue revvardes 352. a. Riche What the behauiour of riche men ought to be in this world 10. b The riche of the world accused of tyrannie towardes the poore 450. b Lessons of instruction for merciles riche men to marke 451. b 452. a Of such as make hast to bee riche and what dangers they incurre 421. b Of such as to ware riche oppresse the poore and of their reward 456. b Riche men warned not to communicate their goods to the slouthful c 409. b The description of a worldly riche man by way of comparison 141. b. 142. a The meaning of these words Striue not to be rich 465. b. 466. a The opinion of the rich is false and his hope frustrate 143. a Lessons for the rich to learne concerning the disposing of their goods and riches 142. a. Howe and by what meanes it is lawful and not lawful to make ourselues riche 234. b. The riche deceiue themselues trusting in their riches and why 142. a A charge to such as are rich and mindfull of their recreation c 102. b That rich men are wise in their owne conceit and how 565. a That rich men are Idolaters and why 611. b. Why the rich are accursed and depriued of the kingdome of heauen 572. b What ought to be our demeanour when we are riche 565. a. b Admonitions to the riche touching their behauiour in their riches 612. a Riche worldlings taxed of follie and why 379. b The meaning of these wordes The riche answereth roughly 378. a Of worldly rich men of whome some are named 378. a Of rich men which feare the Lord and how they vse their tongues 378. a. Riches That wee make riches our God and howe 194. b. 195. a Against trust and confidence in riches 194. b. 195. a Of the abuse of riches and the reward of such abuse 194. b When and in what respectes our riches are precious vnto vs. 226. b What riches wee shoulde desire and in what manner 209. a The sinister meanes that men vse to attaine to riches 431. b That we doe naturally laue riches c. 431. b. Of the vanitie and vnprofitablenesse of riches 466. a. b The meanes and waies to attaine vnto abundance of riches 295. a. b That it is laweful for parents to lay vp riches in store for their children 249. a Riches compared to the flying of an Eagle 466. a That the faithful doe truly attaine to riches and why 183. b Necessarie points of doctrine concerning riches 182. a The way to get riches is to studie for righteousnesse 182. b Howe to abounde in worldly wealth and riches 190. a The commendation of riches their vse and to what ende they are ordeyned 128. b. The Lorde casteth away the substance and riches of the wicked diuerse wayes 129 b. Wee must not put our trust in goods and riches though wee abounde in them c. 129. b What is meant by this that God threateneth to cast away the substance and riches of the wicked 130. b Against such as put their trust in their Riches neglecting thinges of more weight 129. b That it is not lawful to couet riches why 131. a Euery man desireth riches naturally and why 149. a For what cause man attributeth vnto his owne power the riches that he possesseth 149. a What we ought to doe when wee see ourselues abound in riches 149. a. b A description of their in warde disposition nature that desire riches and cannot attaine vnto them 142. b Whereunto riches ought and ought not to be attributed 149. b Of the vse and abuse of riches 142. a. 151. a. How riches must he bestowed 151. b It is not lawfull for vs to couet riches and why 151. b What mischiefes followe the setting of our heartes vpon riches 151. a Riches are good and it is lawful to vse them and why 151. a What riches we must looke for in seeking after wisedome 108. a To what purpose those riches serue which wisedome giueth to her louers 109. a We may aske riches of the Lorde and howe farre 151. b The riches of this worlde doe not fil the treasures and why 109. a The way and meanes to bee riche with the true riches 108. a That riches of the wicked shal not profite or doe them any good in the day of wrath 167. a. b That it is vanitie and foolishnesse to trust in riches and why 167. a Of the abuse of riches and worldly wealth 275. b. 276. a Vnlawful meanes of getting riches condemned 562. a Of the riches of the wise and what they are 275. b Of such as make hast to get riches and what their ende shal be 574. a The chiefest paine for riches yl gotten standeth in eternal death 573. a What sinnes abounde in the wicked by the plentie of riches and wealth 611. a. b That riches hidden and hourded vp are vnprofitable 77. a The reasons why Solomon requireth of God not to giue him riches 610. a. b. 611. a. b Why Solomon compareth riches and wealth vnto fountaines of water 77. a That it is a verie dangerous thing to couet riches and why 10. a That the rich mans riches are his strong Citie and howe 370. a. b That it is not lawful for vs to abuse riches and other the good giftes of God 74. b Howe we must vse our riches and other the good creatures of God 38. a That the riches which are gotten by wisedome doe not change 40. b That in riches there is nothing but cursednesse and when 41. a The incessant and restlesse care of the couetous for riches 20. a Righteous That the Lorde wil restore the righteous to a prosperous estate though they seeme neuer so miserable 195. a. b Howe and in what order the righteous desposeth his riches 196. b. 199. a That the righteous shal not be without aduersitie 212. a The righteous man compared to a fisher and in what respectes 197. a b That al the seede of the righteous are not the children of God and why 188. a Faith and hope are the guides of the righteous mans conscience 168. b The state of the righteous after their restoring to rest 161. a We cannot iudge by our outward wit what the righteous are 191. a The troublesome and afflicted estate of the righteous in this life before he attaine to life 168. b That wee cannot claime the title of righteous if we vse not charitie 443. a The fruitfulnesse
the Lord. 156. a What it is to trust in our owne hearte and that such trust is forbidden 576. a. b. Trust in the Lorde compared to a strong and high tower c. 597. b That wee must not looke to men to trust in them and why 542. b. 543. a That al our trust ought to be onely in God 368. b What kinde of trust it is that wee must put in our neighbour 50. b Of vaine and foolishe trust and that it is against the worde of God 50. b Carnall trust holdeth men in geering and mocking 153. b What we must doe to trust in God with all our hearts 33. b That there are but fewe which trust in the Lord as they ought and why 33. b That we cannot trust in God except we loue him 33. b That the wise of this world haue no trust in God and why 33. b Of trust in the Lorde and howe necessarie it is 33. a V. Vanitie Vanitie comprehendeth in it all kinde of sinnes 608. b Vanitie is the corruption and wickednesse wherein we are borne 608. b The fruites of vanitie if we yeeld thereunto 608. b. 609. a. Vertue Exhortations to parents to teach their children vertue in youth and why 426. b. What the world doeth account and cal vertue 426. b What kinde of vertue it is wherein noblenesse consisteth 426. b What we must doe that our vertue wax not feeble 486. a The nobilitie of yong men is vertue 426. a. b. Vices Of great contrarietie euen betwixt vices 427. a. b. Victorie That victorie commeth of the Lorde and of none other 445. b Victorie called safegard as appeareth by the sentence of Solomon 483. b. Violence Of violence and wherein the same consisteth 229. b Of violence done to the poore called by the name of Destruction 349. b Violence against the blood of a man is done diuerse wayes 570. a. b Examples most lamentable of such as haue done violence against blood 570 b. Vision Wholesome doctrine of a vision and that we must receiue it 591. b The meaning of these wordes Where there is no vision the people decay 591. a What kinde of vision hath euer bene necessarie in the world and why 591. a. Vnderstanding Who they be that are said to be destitute of vnderstanding 309. b. 310. a. That the man of vnderstanding walketh vprightly and who is such a one 310. a Of vnderstanding gotten by the word of God and why it is called good 32. a. b Of vnderstanding gotten by mans wit c. that it cannot bee called good and why 32. b The meanes and wayes to get vnderstanding and what they be 41. a. To what ende God preserueth vs through the vnderstanding that hee putteth in vs. 24. a Of vnderstanding both in the sheepe and the shepherd c. 19. b. 20. a Of vnderstanding and of the benefites obtayned by the vnderstanding of Solomons prouerbs 4. a. b What benefites are promised to the man of vnderstanding 3. b The taste of holy things standeth in vnderstanding 124. a When vnderstanding is saide to thunder with her voice 104. a Wee ought to bee children of vnderstanding and why 137. a Of the vnprofitable vnderstanding of the world and of good vnderstanding 241. a. b. Vnfaithfulnesse Of vnfaithfulnesse and that it is no smal euil 26. a Wherein the vnfaithfulnesse of an adulterous woman doeth stand 26. a. Vnmerciful A sharpe and seuere sentence against such as be vnmerciful 49 b. Vnrighteousnes Of vnrighteousnes and wickednesse among men and the cause thereof 165. b. 166. a. Vnitie Of the vnitie of sinners and wicked men 8. a. b. Vovv The meaning of these woordes What the sonne of my Vovv 624. b. 625. a. That we ought to keepe our vovv made vnto God in baptisme 424. a. Vovves To what ende wee vse often to make vovves 624. b Vpright That the vpright in his way is abhomination to the wicked prooued by examples 599. a. b. How we must behaue ourselues towardes them that are vpright 586. a That bloodie men hate him that is vpright how and why 586. a. Vprightnesse What vprightnes it is that the best of vs hath in this life 135. b Vprightnesse wherein it consisteth and that the worlde maketh no account thereof 135. b Vprightnesse and integritie are vertues depending one vpon another 166. a b. Looke integritie The false opinion of man touching vprightnesse c. 432. b How he that delighteth in vprightnes of hart wil temper his tongue and order his speech 529. b. Vsurer The meaning of these wordes The poore and the vsurer meete togither c. 588. a. b. Vpon what the minde and affection of the vsurer is set 588. a The sense of these wordes The Lorde lighteneth the eyes of the vsurer and of the poore 588. b. Why the vsurer hauing a couetous hearte contemnâ—th the poore 588. a. Vsurers Against vsurers and couetous men 252 a. Against vsurers a heauie iudgement and sentence 190. b Vsurers are wicked instrumentes whereby God gathereth riches c. 562. b. Vsurers seeme in a manner tollerable but it is nothing so 562 b. Vsurie Dehortations from vsurie and interest taken for mony c. 562. a Vsurie after a sorte and vpon a sodeine sight thought tollerable 562. a. b Remedies to make vs abhorre vsurie c. 191 b. 192. a Why the riche men of the world are giuen to vsurie 588. a. W. VVay Who haue walked in the euil vvay and how that came to passe 564. a. b Of the vvay of life on high and of hell below 312. a. b What this word vvay signifieth in scripture and for what the same is taken 307. b The vvay of the wicked compared vnto darknesse and what followeth by walking in such vvay 63. b. 64. a The vvay of the righteous compared vnto light and why 62. a. b Necessarie doctrine of the vvay of the Lorde 159. b. 160. a Of the broade vvay leading to death 23. a. 24. a and of the narrowe vvay leading to life 23. a. b Of foure things which order wel their vvay and are comelie in their going 621. b. 622. a. b To walke in the vvay of the Lord and to bee perfect is al one 159. b Whether it commeth of mans owne power that hee walketh and perseuereth in the vvay of the Lord. 159. b. 160. a That our vvay is right in our owne eyes and why it is called ours 213. b. The vvay of the Lorde is that which hee teacheth and commandeth vs by his worde 159. b Of the vvay leading to lâ—fe and the vvay leading to death 227. a Who they be that walke not in the shyning vvay of the righteous 62. b That the vvay of the wicked is the wickednesse wherein they walke 298. b. VVaies What we must do if we wil haue our vvaies please the Lord. 328 a. b That all the vvayes of a man are cleane in his owne eyes and how 323. a Against such as esteeme their vvayes cleane 323. a. b A notable lesson
good thing of her husbande and why shee is so called 377. a. b A notable description of a good and vertuous vvife woorthie to be read and folowed 628. b. 629. a. b. 630. a. b. 631. a. b. 632. a. b. 633. a. b. 634. a. b. 635. a. b. 636 a b. 637. a. b. For what causes a man should not esteeme al the riches in the worlde so much as his vvife 629. a A vertuous vvife compared to ships of merchandise 630. b. 631. a That a wicked vvife is the corruption of her husbandes bones and howe 203. a. b Notable and excellent doctrine concerning the plague of a brauling vvife 433. a b VVinde Ariotous woman compared to vvinde and oyle and in what respectes 541. a. b Who they be of whom it is saide They shal inherite the vvinde 196. a. b In what significations this worde vvinde is taken in scripture 196. a. VVine The danger of vvine excessiuely taken declared by a double comparison 479 b. 480 a In what respectes vvine is saide to be scornefull 405. b. 406. a The inconueniences which come from immoderate drinking of vvine 405. b The meaning of these wordes Regard not thou the vvine when it is redde c. 479. a. b That vvine is taken in scripture for him that is addicted thereunto 406. a Why Kinges c. are forbidden to drinke vvine 625. b To what ende God giueth vs the vse of vvine 405. b Against the often and excessiue vse of vvine 405. b The necessitie of vvine and to whom it must be giuen 626. b. 627. a To what ende vvine must bee giuen to them that haue a heauie heart 627. a. b Vnto whome the giuing of vvine spirituall vvine I meane doeth belong 627. b. VVisedome What kinde of rest it is that Solomon attributeth vnto vvisedome 285. b Of the vvisedome of the prudent and the effectes of the same 285. b Howe blessed they are which loue vvisedome and of the contrarie 581. a Of the getting of vvisedome and who possesse her 56. b. 57 a. b After what three kindes of people vvisedome crieth 11. a The wordes of Solomon impugned when he hiddeth vs eâ—alt vvisedome 58. b The opinion of trauellers into strange countries concerning vvisedome 360. b. 361. a. That the welspring of vvisedome is like a flowing riuer and howe 365. b That the vvisedome of the heart is shewed foorth in the lippes and howe 337. b. The house of vvisedome is in heauen about the throne of God 116. a Howe and after what sort vvisedome doth solace herselfe and taketh her pleasure on earth 113. a VVisedome compared to the great Lordes of this worlde 118. a The bountifulnesse of vvisedome and her liberalitie set out by example 124. b. We loose not our time when wee giue ourselues to vvisedome and why 124. b. VVisedome calleth vs not to her banket after the manner of the worldly wise 120. b. VVisedome doeth not call vs to her table after the manner of Princes 120. a. Of the vvisedome of Solomon and that al Kinges c. ought to applie themselues thereunto 1. a Solomon was a mirror of vvisedome in his time 1. b What kinde of vvisedome Solomon promiseth to teach vs. 1. b. 2. a That vvisedome is not a thing framed in the braine of men c. 44. b That vvisedome is of one diuine essence with God c. 44. b. 45. a Of many goodly blessinges benefits which come to vs by vvisedome 43. b That vvisedome is a tree of life whereupon dependeth much goodlie doctrine 44. a The singular commodities that the faythfull haue in this life by vvisedome 47. a. b That there is a certaine kinde of vvisedome which we must detest and what it is 35. b The wonderful workes of vvisedome described 45. a. b That being voide of vvisedome we doe not liue but are in death and why 42. b. 43. a The woordes of Solomon impugned saying That length of dayes is in vvisedomes right hand 42. b VVisedome compared to a liberal riche man Marke the circumstances 43. a VVisedome compared to merchandise and whome she is like and not like 41 What we must doe if we wil not haue vvisdome complaine of vs. 13. b The vvisedome of worldlinges and wherein it sheweth it selfe 20. b A reason of coÌ„traries prouing that the sweet voice of vvisedome must bee obeyed 18. a. b. That vvisedome is neuer idle and howe God worketh by the same 10. b What wee must doe to increase in vvisedome and learning 3. b VVisedome compared to a strong man and in what respectes 42. b How carefully and diligently we should seeke after vvisedome 20. a. b That the worde of God is perfect vvisdome 10. b. 11 a Our vvisdome is to keepe and to do the commandements of God 134. a What wee must doe to liue in the house and cate at the table of vvisedome 120. b VVisedome and her house is spirituall c. 118. a Who are the maidens and damsels of vvisedome 119. a Why God hath imparted his vvisdome to his Ministers 104 a Whether vvisedome crieth out for ioye or for sorrowe 104. a God hath neuer purposed nor ordeined any thing in his eternal decree without vvisedome and howe 110. a VVisedome shal be giuen if it be asked in true faith 114. a VVisdome wil be here presently without putting off till to morrowe 113. b As wee must heare without delaye so wee must perseuer to heare vvisedome 113. b What true vvisedome is and wherein it standeth 127. a We haue nothing except God giue it vs by his vvisedome and without it wee are neuer contented 109. b VVisedome is equal with God and is of the same essence with him 110. b The heauenlie heritage cannot bee taken away from the children of vvisedome c. and why 109. a. b VVisedome is the tree of life to them that lay holde vpon her 108. b VVisedome crieth by the voices of the Pastors of the Church 104. a VVisedome is not without feare nor feare without vvisedome 150. a VVisedome is alwayes profitable because it is alwayes in season 162. a What kinde of persons are accompanied with vvisedome 165. a. b VVisedome worketh yet stil euen as shee did in the creation and howe 112. b VVisedome hath not left off from her worke c. notwithstanding man hath deserued otherwise 112. b Of the generation of vvisedome 111. a. b The eternitie of vvisedome prooued 112. a The meaning of these woordes VVisdome is set vp from euerlasting 110. b The description of vvisdomes eternal power 109. b. 110. a The way to fill our treasures to the brim is to loue vvisedome 109. b The necessetie of vvisedome euen in worldly affaires 107. a The meaning of these woordes That our vvisedome is in the onely word of God 110. a That vvisedome is in GOD vnseparable from GOD and consequently God 110. a VVisedome loueth not in words but in truth 108. a The vvisedome of God is his eternall sonne and his word 110. a The fruite of vvisedome is
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
God he sheweth heere that we shoulde not be like vnto the seede which fell by the high way side but to the good grounde which receiueth the Math. 13. 4. seede into it and that by so doeing we shal obteine the former promise And to shewe vs this he declareth more at large in that which before he had briefly saide and that for our better instruction because wee doe not easily at the first vnderstande what is spoken of God At the beginning of this declaration God openeth himselfe to be our Father when he calleth euery one of vs which hearken to his wisedome his sonne and this is for that we should the more willingly followe his desires as also we are bound therevnto and that we might perceiue he demandeth nothing of vs but that a louing and gentle Father ought and may demaunde of his children That which he desireth of vs is that when we heare his wordes which are the seede of life wee shoulde receiue them in such wise that wee shoulde not suffer the foules of the aire to come and pecke vp this seed When he desireth vs to receiue and hide he teacheth vs that we doe not his commandements by doing onely the outwarde workes but the better to obey them truly wee must print them in our heartes and shoulde let the external workes proceede from the inwarde desire of the same chiefly of the glory of God Albeit that God also requireth vs to Mat. 5. 16. hide within vs his commandements yet is it not to say that it is lawful for vs to become false Nicodemites making ourselues beleeue that our heartes be right before God thogh they be dissembling and couered before men and not only so but also that wee cannot lawfully seeme to consent vnto superstition and idolatrie The wise man doth not teach vs that for as the Iewes were bound to declare themselues to be the people of God by the outward obseruation of the law of the feastes and of the sacrifices and other ceremonies euen so must we make profession of our Christian religion by bringing foorth fruites worthie of repentance 2 And cause thine eares to hearken c. Solomon sheweth vnto vs in this place how wisdome desireth vs to receiue her wordes by outward profession that we wold become her obedient children for therein she requireth that we shoulde bee hearers of Gods word in often resorting vnto the holy congregatiō amongst whom the name of the Lord is called vpon we taught in this holy word by the ministerie of men He sheweth also how she woulde not haue vs to be hypocrites but that our harts shold be truely wholy giuen to knowe God for to render vnto him true obedience when he saith And encline thine heart vnto vnderstanding When Solomon desireth vs to bow downe our eares vnto wisdome he meaneth that the ministers of the word should not be dumbe that it should not greeue them to preach wisedome not the wisdome of this world for it is foolishnesse before God from whom commeth al wisdome but that they should declare Mat. 11. 25. the mysteries that God hath hidden frō the wise prudent men of this worlde and opened the same to babes And because the world is bare of such ministers and that the sheepe are scattered as hauing no shepheardes and that they which most bragge themselues to be shepheards are rauening wolues we must therefore pray vnto god that it may plese him to accōplish his promise which he maketh in Iere. And I will giue you pastours according vnto my heart which shal feed you with knowledge vnderstanding Ier. 3. 15. And as the Ministers ought to speake these things so ought the sheepe to be also attētiue vnto his voice the which though it Iohn 10. 16. be heard frō the mouth of mē yet is it truly the voice of the great shepheard Other sheep I haue also which are not of this fold thē also must I bring they shal heare my voice c Therefore let vs heare and encline our harts to this vnderstāding with faith that our Lord do not reproch vs as he saith in Iohn but you beleeue not for ye are not of my sheep Let vs then cause our eares to herken vnto wisdome by faith let vs giue him our harts frō the abūdāce whereof let our mouthes be opē to praiers thāksgiuing according vnto Wisdomes desire as shee declareth saying 3 For if thou callest after knowledge Herein we may learn that it is a very necessarie thing to shew ourselues the children of God by outward profession also to shew with how much our hearts should be feruent when they ought so to mooue and stirre vp not only our eares to vnderstād Wisdom but also our mouthes to praiers therby to declare that wee haue great need that God should giue vs knowledge and endue vs with learning to giue him praise and thanks and to shew how we acknowledge and that all ought to acknowledge and confesse that it proceedeth of gift and fauour that wee are endued with knowledge and vnderstanding Likewise when Solomon is not content to say if thou callest after knowledge but repeateth saying and cryest for vnderstanding He teacheth vs that we should carefully and diligently seeke wisdom as if we perceiued it would depart from vs and would forsake vs as also indeed we are neuer indued therewith so perfitly but that yet wee want much therein This diligence is yet better expressed when he addeth 4 If thou seekest her as siluer As the couetous doe not sleepe for feare they should waxe poore also labour and suffer much hardnesse for to get riches and if they suspect any place whereas is siluer or treasure hidde they cease not but with greate care and sore diligence doe seeke and digge it vp that they may possesse forsake it not willingly til they haue gottē it so should the children of GOD applie their senses vnto wisedome and to haue al their delight therein as in their only treasures Let vs then first of al note that albeit wisedome would haue her children like vnto the couetous yet notwithstanding shee alloweth not couetousnesse also our Sauiour Iesus doth very muche forbid it vs. But yet shee woulde haue that the children of light should be as wife and prudent in their generation as are the Mat. 6. 14. children of this worlde in theirs Nowe the wisedome of the worldlinges is to be very careful to prouide for the time to come that they may not want Experience doeth shewe it and the Steward which is accused may be an example therof vnto vs. We Luke 16. 1. haue not such a desire after the heauēly riches as we may wel perceiue if we be of sounde iudgement neither can we denie it vnlesse we will falsifie our Lorde who saith The children of this worlde are in their generation wiser then the children of light Luke 16. 8 Thus we agree not
to wisedomes wil the which notwithstanding is needeful for vs to folowe if in time to come we wil not want Being like vnto the couetous in care and diligence let vs flye couetousnes and with an earnest affection folowe the heauenly riches Secondarily let vs note that we should be ashamed to see that the couetous must be our teachers and maisters And that their diligence Mat. 6. Luk. 16. about these worldly things must be a lesson for vs to folow the heauenly treasure Furthermore wee must confesse the great gentlenes of God which doeth offer vs his inestimable riches and to attaine thereto requireth of vs no greater care nor diligence then the worldlings haue to hunt after earthly riches which sodainly vanish away from vs and perisheth 5 Then shalt thou vnderstande c. He promiseth vs that if wee yeelde vnto these conditions answering vnto the desires pleasures of wisedome that we shal vnderstand the feare of the Lord c. This promis at the first sight seemeth not to be of any greate importance neither doeth it seeme that wee may receiue any profit thereby and therefore the fooles and mockers which desire not to mortifie their fleshe but to giue it libertie so much as they can doe despise and reiect this promis neither doe they also make any accoumpt of the former conditions But the children of God which through the holy Ghost do fight against the lustes of their flesh to tame it doe set much by this promis as also it bringeth vs great treasures exceeding riches For as it is said by S. Paul in the Cor. Thinges which eye hath not seene 1. Cor. 2. 9. and eare hath not heard neither haue entred into mans mind or heart which thinges God hath prepared for them that loue him It bringeth vnto vs I say a sure habitation for whosoeuer truely knoweth how to serue GOD with al humblnes reuerence with al holynesse and honestie with al innocencie and obedience and doth delight therein is assured that destruction shal not come vpon him as a whirlewinde It bringeth vs rest also deliuering vs frō the feare of euil for whosoeuer hath true knowledge of God the same knoweth that he is his almightie Father and most merciful Sauiour And therfore in very knowledge he saith if God be on our side who shal bee against vs to doe vs hurt In this peace feare shal not come vpon him like desolation but walking in the feare and knowledge of God he holdeth the way whereby in the end he shal attaine vnto the possession and fruition of euerlasting life where he shal quite be deliuered from al feare and danger for euer And as they esteeme this promise so doe they also delight to follow the conditions which are made through the obseruing of the which they attaine to this promise not that by the obseruing of these conditions they can merite the fulfilling of this promise but bicause God which lyeth not hath so promised so pleaseth him to doe The which well appeareth by that which followeth For the Lorde giueth c By this reason hee closeth vp the mouthes of the proude hypocrites which make thēselues beleeue that God is their detter for sith that by wisdome knowledge and vnderstanding we walke the way of euerlasting life the which we haue not but of Gods gifts then must these proude persons bee dumb vnlesse they wil make Solomon a lyar He sheweth vs also that we cannot keepe the former cōditions vnlesse it be giuen vs of God and consequently that we haue not the vse of this promise but of meere grace and liberalitie for if the cause be not in our power no more is the effect Furthermore whē Solomō sheweth that in the obseruation of the former conditions we haue not to do with mortall men but with the Almightie eternal God that it is he which speaketh vnto vs whē we open our eares to hearken vnto wisedome he teacheth vs with what feare reuerence and with what care diligence we shoulde reade the holy Scriptures heare the preaching of the Gospel for therein doth God opē his mouth to giue vs wisdom And we must not imagine any carnal thing of God seeing he is a spirite Hereby wee may learne that we ought not to resort to the preaching of the worde and to the publik praiers slackely or for customes sake as doe the Hypocrites the Superstitious and Idolaters but to the ende that we may receiue and learne wisdome of God through his grace goodnesse whereby we knowing him may walk in his feare And sith it is the gift of God we should remember to pray continually vnto him for the same And what wisdome soeuer we haue wee wil praise ourselues neuer the more for it as if we were something more then others which are voide therof but without abusing ourselues we wil confesse with Saint Iames that euery good Iam. 1. 17. gift and euery perfect gift is from aboue and commeth downe frō the Father of lightes Otherwise we should wel deserue to heare What hast thou that thou hast not receiued Moreouer there is none amongst vs which wold not only think himself to be out of 1. Cor. 4. 7. his wit if he should refuse a thing which he could not want but also would iudge himself most vnthankful if he did not receiue it with hartie thanksgiuing when it were freely offered him Nowe that this promise with the reason ioined therto doth bring vs so much goodnes as hath bin saide Solomō sheweth when he saith 7 He preserueth the state of the righteous he is a sheelde to them that walke vprightly 8 That they may keep the wayes of iudgement he preserueth the way of his saints Heere Solomon maketh God like vnto thē which through pitie do receiue and hide the poore afflicted in their houses from the wrath of their persecutors The which we may knowe by two wordes that Solomon vseth in his speach The first which we haue translated to preserue signifieth also to hide and to keepe close The seconde which we haue enterpreted state doth come of a Verbe which signifieth to be and so it may be translated being as if he did say The Lord so hideth the righteous that he preserueth thē in their being to the end that destructiō shold not ouercome thē but might escape and so alwaies remain in their being He meaneth not according as the world speaketh when he saith That they shal remaine in ther being for heerein hee speaketh of that life which he knoweth to be but corporal and temporall the which oftentimes the righteous haue taken from them through the crueltie and tyrannie of the wicked but when the righteous knowe that al the heares of their head are numbred before God they care not for their being in this world neither doe they feare them which onely can kill the body So long as God woulde haue vs to liue we shal be preserued
for they can do nothing against vs but so farre as he doeth suffer them And if our corporal and temporall state be to him so precious by a more strong reason our spiritual and eternal being shal be had in greater price with him he wil by his grace and goodnesse so couer it through the blood of our Lorde Iesus Christ wherein lyeth the assurance of all the faithful that neither the worlde sinne or death nor al the power of Hel can any thing preuaile to destroy it although they spurne at it and doe whatsoeuer they can against it After this sort the righteous that is to say they that feare the Lorde are in a sure dwelling and may truely say the Lorde is our protectour and defender Psal 118. 6. we wil not feare what man can do to vs. For they haue no such power in their corporal estate that they can let vs from rising again and that we should not take our bodies againe to liue eternally in them Loe how we shal be preserued in perpetual being in the possession of euerlasting health The which Solomon doth notifie vnto vs when hee vseth the Verbe which signifieth not onely that which is doone presently but also what shal be doone hereafter ioyning this therewith that God is so faithful constant Psal 138. 8. that what he hath once begunne he leaueth it not but doth bring it to perfection It is not Solomon alone that teacheth vs to haue such confidence in God Al the holy scripture is replenished with examples and promises which should induce vs to such hope and assurance How great is thy goodnes which thou hast laide vp Psalm 31. 2◠for thē that feare thee doone to them that trust in thee euen before the sonnes of mē And albeit that by walking rightly in the feare of the Lorde we obteine this state yet it is not to say that it commeth for our righteousnesse sake for of it selfe it is neuer without many imperfections and so can not please GOD except of his onely goodnesse he allowe it Seeing then that God of his onely mercy doth hide and preserue vs it behoueth that being merciful as he is we shold be so much as we can the sheeld and defence of the poore afflicted as Esay doth say To hide them that are chaced out not to bewray him that is fled And in the 58. of Esay Deale thy bread to the hungry and bring the poore that wander vnto thy house It might also be saide that when Esay 16. 3. Esay 58. 7. Solomon saith how God preserueth the state of the righteous that he doth like vnto good Fathers which wast not their goods but doe preserue them for their children and heires Neuerthelesse the first sense is the most meetest as we may vnderstande it when Solomon addeth that God is a sheelde to them that walke vprightly Heere God is compared to a sheelde or to a man which setteth himselfe against him which woulde doe violence to his neighbour and putteth himself betweene both for to defend him that is like to be oppressed and that very fitly For as an experte man of warre very nimble and strong in his members can with his sheeld defend all dartes and arrowes and al strokes euen so is God the defence and deliuerance of those which hauing founde the true knowledge of God doe forsake al dissembling feigning and hypocrisie and walke truely in singlenesse of conscience And sith that God is our sheeld and that we haue no neede of sheeld and target but in warre and combate it followeth wee are in a battell the which we cannot of ourselues ouercome and therefore S. Paule doth exhort vs to be strong in the Lorde and in the Ephe. 6. 10. power of his might Thus being armed God being our sheeld wee neede not to be afraide for any desolation but to remaine stedfast looking for helpe and assistance of the Almightie There commeth then no smal profite when wee vnderstand the feare of the Lorde and haue founde the knowledge of GOD then wee walke vprightly and sincerely whereby God preserueth our state deliuereth vs from al euil that we may remaine quietly in euerlasting being 8 That they may keepe the wayes of iudgement c. The Lorde as we haue seene heere aboue doth deride and laugh at the Prou. 1. 26. foolishe scornful fooles but cōtrarily he giueth to his children which receiue his words hide within thē his cōmādements safetie rest And this he doeth for to keepe all the sorts waies of good right iudgement that is to say to shew himself a righteous Iudge as he is by making voide and disappointing the wicked of their purposes by ouerthrowing their deuises and enterprises and by punishing them for their contempt and wickednes which apply themselues therevnto and the same to attaine doe with great care and sore diligence encline their heartes therafter and by defending and preseruing them from all euils It is the same that Solomon meaneth when he sayeth That they may keepe the waies of right iudgement If we would then that God should not punish vs but be our defender and preseruer let vs encline our hearts wholy vnto wisedome But to the intent that if God doe giue vs this grace to vnderstande his feare and to finde his knowledge we should not attribute these vertues and giftes vnto our care and diligence neither shoulde thinke that wee haue wel deserued that God should keepe such iudgement for vs Solomon is not contented to haue saide in the 6. verse that the Lord giueth Wisedome but hee addeth that the Lorde preserueth the way of his Saintes that is to say that hee keepeth those which through his feare and knowledge and by ruling and gouerning them with his holy Spirit that they are kept back from euil and doe not consent vnto sinners neither fall into disdaine and contempt of his Worde nor doe reiect all discipline and correction Otherwise without the same they should be spoiled of al righteousnes iudgement and equitie and should not know howe to holde the good and right pathe but verie soone would decline either to the right or to the left hande and would be of the compact and conspiracie of sinners But when the Lorde preserueth their way they know how to gouerne themselues and do not wander out of the way as Solomon doeth declare vnto vs saying 9 Then shalt thou vnderstande righteousnes and iudgement and euery good pathe If then we walke rightly delighting to giue vnto our neighbours that which is theirs wee must confesse with all humilitie and thankes giuing that knowledge and vnderstanding and the preseruation of our way onely proceedeth from the free gift of God And when wee are thus truely instructed we wil not delight to walke the brode way which leadeth to destruction but by the straight way which leadeth vnto life And Mat. 7. 14. that we may be preserued therin we will pray
abhorred If we thus do we shal walke in the way of good men And albeit that during this mortall life we haue many imperfections and that sinne dwelleth in vs yet wil not God impute them vnto vs for our destruction our house shal not be inclined to death but shall attaine the waies of the liuing and shal in them be preserued as Solomon doth affirme the same vnto vs saying For the iust shall dwell c. For to encourage vs to walke in the way of good mē he maketh vs a promise of a thing that naturally we desire that is to say to liue long vpō earth And immediately after hee giueth the reason wherefore hee allureth vs to walke in the way of good men in the which reason he sheweth who are the good men and righteous that is to say the iust and vpright And so he teacheth vs that wee are not righteous and good except we walke vprightly and sincerely But it may be said that this promise cānot giue vs courage to walk in this way for it belongeth nothing at al vnto vs which are heathen but onely to the seede of Abraham I answere albeit that after the doctrine of Moses Solomon heere speaketh expresly of the lande of Canaan appertaining to the children of Israell neuerthelesse nowe sith the worde of God is directed vnto vs and that thereby we know Gen. 12. 17. howe the earth is the Lordes we must take this word Land more generally For in what countrey so euer wee dwel sith the lande is his he giueth vs our dwelling and abiding therein And in this sort if we be good and righteous iust vpright the promise belongeth vnto vs ought to encourage vs to walke in the way of good men It may bee saide againe that the promise to dwell in the land is not beneficial vnto the iust and vpright because that most commonly they are oppressed violated and threatened Psal 24. 1. to bee rooted out of the earth Answere that the earthly life how wretched soeuer it bee and what aduersitie soeuer they suffer therein yet it cannot bee but profitable to the iust and vpright For this earthly life is to them a blessing of God if it were but forsomuch as God doth witnesse his fatherly loue towards them maintaining them in this life But it wil be said that this blessing lasteth not long and so that they haue no great benefite by dwelling in the lande I Answere Albeit that sometimes it happeneth that the Lorde doeth seeme to withdrawe the iust and vpright whome he most loueth out of this worlde yet hee leaueth not his worde vnaccomplished whereby he promiseth them that they shall dwell in the lande and remaine in it as we must vnderstande it For what earthly riches soeuer GOD doth promise we must take thē with condition so far as it is expedient for our spiritual health But it wil be said againe Though it were so that the iust should remaine long on the earth yet the promise could not ferue enough to prouoke thē to walke in the way of good men For we see the vngodly and froward the wicked and hypocrites to liue long and prosperously in this world wherewith the faithful may be tempted and therefore they are admonished in the 37. Psalm 37. 2. Psalme not to bee vexed though they see them prosper and reioyce seeing that their destruction is at hande from the which they shall neuer be raised vp againe I answere that they which are not iust and vpright vse not their owne in this life but they vsurpe other mens goodes as theeues and robbers though they haue them by succession by gift or getting for they holde them without Gods promise which onely maketh the faithful iustly to professe that which they haue in this worlde It might be further replied that for all the promise which the iust and vpright men haue to dwel in the lande that yet they haue nothing more than the wicked and that indeede they enioy not the land so largely nor so much at their ease as do the wicked and therefore that this promise cannot induce them to walke in the way of good mē I answere again That this is the same promise that God made vnto Abraham in Genesis And the selfe same which is often repeated in the lawe by Moses and in the Prophetes and as expounders Gen. 12. 7. of the lawe Wherefore the Lawe was our scholemaister to bring vs to Christ Again for al the promises of God in him Gal. 3. 24. are yea and are in him Amen vnto the glory of God through vs. Nowe Iesus Christ came not into this worlde to beare temporall 1. Cor. 1. 20. rule and to possesse great earthly riches as he hath declared both by worde and deede nor to place his at their ease and to make them great Princes of this worlde Therefore we must vnderstand that in the promise of the lande is enclosed the same of the heauēly heritage that there are none but them to whom the promise of the lande is made and which apprehend the same by faith who are made heires of euerlasting life As the promise of the lande is not giuen to the frowarde and wicked so haue they no hope in the kingdome of GOD. It is then no smal matter to haue this promise to dwell and remaine in the land as the auncient Fathers did wel vnderstande it for hauing the promise they rested not in the lande but aspired for higher things that by faith which hath no stay but on the promises onely For if wee beleeue and hope for that which is not promised vs wee shal be frustrate of that we looke for as fooles and arrogant That the auncient fathers haue aspired and looked for more excellent Heb. 11. ◠things by the promis of the lande the Apostle is witnesse therof By faith Abraham abode in the lande of promis as in a straunge countrie as one that dwelt in tentes with Isaac and Iacob heires with him of the same promis for hee looked for a Citie hauing a foundation whose builder and maker is God If we should alledge this promis to the wicked which endeuour by violence to roote vs out of the world they would scorne and mocke vs for our labour for they thinke they haue the power to destroy vs at their pleasure and that they be maisters and Lords of the lande that no man should gaine say them But the holy Ghost by Solomon pronounceth the contrarie for he saith But the wicked shal bee cut of c. The 37. Psalme doeth set foorth this more at large Albeit then that the wicked florishe and prosper in this worlde yet Psal 37. shal they not continue long but shal within a litle space after their prosperitie perishe eternally For if God doeth not count them worthy to possesse the lande by promis much lesse will hee iudge them worthy of the heauenly kingdome out of
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
promised fauour vnderstanding the which aboue al things are to be desired nothing to be esteemed more Nowe first of al when fauour is promised vs for binding mercy and trueth vpon our neckes we must vnderstandâ— that what obedience soeuer we giue vnto the law of God yet hee cannot be our bondman for albeeit wee may deserue of men that they should be pleased with vs and that they stand bound by our mercy shewed towards them yet we can neuer be so faithful vnto God trusting in his goodnes but there wil be some doutfulnesse distrust incredulitie mixed therwith for the which we wel deserue to be forsaken of God And indeed we should be forsaken except he made vs finde fauour in his sight Likewise though it were so that wee were perfite in fayth yet coulde wee not boast ourselues to deserue seeing al the strength we haue or may haue is the gift of God Secondarily the vnderstanding that wee haue by the word of God which we kepe by faith obedieÌ„ce is called good because it bringeth foorth good frutes to the honour and glorie of God to the profit of ourselues and neighbours Contrarily the vnderstanding that is gotten by mans wit and naturall reason by doctrines traditions of men cannot haue this title of goodnes For though it be highly esteemed in the world yet sith it is reproued of God by him couÌ„ted foolishnes we ought to reiect it as vaine and vnprofitable yea as hurtful for it comes of the 1. Cor. 1. 3. 19 20. 3. 19. Rom. 8. 6. fleshe the desire whereof is death Therefore if wee wil auoyde death let vs not folowe the wise worldlinges but let vs rather choose to bee despised of them as fooles so shall wee bee wise in Gods sight Thirdly when wee are commanded that through trueth and mercy wee shoulde finde fauour and vnderstanding in the sight of God and man it is first shewed vs that the keeping of Gods commandements doeth not stande onely in outwarde woorkes as hypocrites doe falsely beleeue but euen as God seeth the harte and iudgeth the secret thoughts of men herewith that our words and outward workes are no whit hid from him so also al our affections purposes counsels thoughts minds are before Heb. 4. 12. him It foloweth that if we wil please be wise before God we must haue al our affections so ordered that hee bee in no wise offended by theÌ„ so that with al our inward parts we should be giuen to meditate his law keepe his commandements Further it is shewed vs that as God hath not created the inwarde parte of maÌ„ only but the visible earthly body also so he would not haue it vnprofitable but would that we should bestow it about his seruice not that he hath need therof but loke what we do through our bodies to the edifying profit of our neighbours according to his woorde he counteth it done vnto himself And this is the cause why Solomon would haue vs finde fauour good vnderstanding Rom. 12. 17. before men and that S. Paule counseleth vs to procure things honest not only before God but also before meÌ„ The which seemeth to bee very harde for there is no people so detestable before men as they that are giuen to goodnes NotwithstaÌ„ding they find fauour vnderstanding in the sight of men as Solomon coÌ„mandeth them so much as they can according to this holy word For euen the vngodly which often do them hurt wrong are oâ—â—rcome in their consciences that they be iust confesse no les as Pharao towards Moses the people of Israel Saul towardes Dauid Fourthly albeit wee must seeke the fauour both of God men yet is it not to say that it is lawful for vs to labour to please Gal. 1. 10. Mat. 6. 1. men or seeke to bee praised of them Finally sith that through mercie and truth wee obteine fauour in Gods sight it followeth that if we be infidels and vnmerciful we deserue to bee abhorred counted fooles both before God and men though by our carnal vnderstanding by our subtilties and enterprises wee obteine the fauour of the worlde 5 Trust in the Lord with al thine hart leane not vnto thine owne wisedome 6 In al thy wayes acknowledge him and he shal direct thy wayes To the ende that wee may the better knowe howe to guide ourselues Solomon doeth expounde the lawe vnto vs by partes giuing vnto vs diuers commandements And first of all to the intent we shoulde not bee forsaken of truth but thereby might find fauour before god he would haue vs to trust in the Lord wherby we should be assured he loueth vs as a good father doth his children therefore that he desireth nothing but our prosperitie saluation and wil not suffer vs to perishe This assurance is giuen vs by the worde the which doeth set foorth the good wil of God towardes vs. Solomon saying thus Trust in the Lorde woulde haue vs to lay holde by faith vpon the promises of God beeing certaine that God wil not nor cannot goe against them for hee is the vnfallible truthe likewise that no power can let him to keepe promis for he is the almightie whose counsel shal stand for euer and his whole wil shal be fulfilled Nowe hee sheweth vs that it is Esa 46. 10. not ynough to heare and talke but he requireth the hart And hee teacheth vs that it is not lawful to apply our harts to the lustes of our flesh and worldly pleasures for hee requireth the whole hart saying Trust in the Lorde with al thyne hart In this hee teacheth vs that which Moses teacheth in the twoo first commandements Ex. 20. 2. 3. 4 Thus our hartes must not bee parted to giue one portion vnto God and the other parte some where els that were to giue a companion vnto God the which hee cannot abide And because that diuers not esteeming the woorde of God the which ought to bee the wisedome and vnderstanding of his children seruantes doe dreame and forge in their braines diuine seruices whereby they thinke to honour God labouring much there abouts Solomon to withdrawe vs from this abuse and foolishe presumption doeth warne vs that to trust in God with all our harts we must not leane to our owne wisedome as Moses warneth the children of Israel By this wee may iudge that there are Deu. 12. 8. but a fewe which trust in the Lord as they ought for the greatest part of the world doe set their hartes on other thinges then on God and many also wil serue him after their owne fansie And this is through ignorance and contempt of the woorde that they fal into such beastly blockishnes as S. Paul saith For God also punisheth Rom. 1. 21. their vnthankefulnes in blinding and giuing them vp vnto a reprobate minde Moreouer considering wee cannot trust a man except we loue him
vs both inwardly and outwardly His inwarde corrections and reprehensions are When God setteth before vs the hainousnesse of our sinnes and for them hee doeth astonishe and feare vs with his sharpe iudgement the whiche wee coulde not auoide if GOD shoulde deale with vs according as wee haue deserued And also of ourselues wee cannot hope to bee exempted from that vntollerable iudgement when we knowe wee haue offended the goodnesse of our deare and precious GOD and haue prouoked his wrath and anger his I say who is a consuming fire Hauing this knowledge wee weepe and lament in our heartes wee are greeued and displeased to haue offended so great a fatherly goodnesse so high a diuine Maiestie and in such griefe wee runne vnto his mercy Neuerthelesse let vs note that such corections are necessary for all Gods children and whosoeuer is exempted from them cannot bee certaine that God loueth him The outwarde corrections are diseases pouertie hunger colde persecutions and other miseries and afflictions as commeth from without the which are cōmon both to the childrē of God and to the wicked And it is necessary that when they happen to the faithfull they shoulde knowe it is GOD which doeth chasten them because he loueth them and will saue them and for this cause they ought not to refuse them nor bee vexed at them but to beare them with ioy and patience Likewise when God ceasseth to examine them without and giueth them a refreshing as hee hath doone the old Fathers they ought not to thinke that God hateth them but being in peace and rest ought to thanke God and bee alwaies readie looking to receiue of his hand what it pleaseth him to sende beseeching him that in prosperitie hee woulde not suffer them to fall away by slacking the bridle to the lustes of their flesh to liue in ease and pleasures of this worlde and in aduersitie to giue them strength and constancie to obey and beare them not dooing as the wicked which knowe not that all thinges come from the hande of GOD. Suche praying is verie necessary for all the faithfull For if God leaue vs too ourselues in prosperitie wee shall quickly forget him and giue ourselues to the desires of the fleshe and in aduersitie wee shall dispaire in him murmure and set nought by him yea and shall vtterly renounce and forsake him Wee haue many and sundry examples thereof in the Scripture as in Caine Saule and others 13 Blessed is the man that findeth wisedome the man that getteth vnderstanding 14 For the merchandize thereof is better than the merchandize of siluer and the gaine thereof is better than gold 15 It is more precious than pearles and all thinges that thou canst desire are not to bee compared vnto her 16 Length of dayes is in her right hande and in her left hand riches and glory 17 Her wayes are wayes of pleasure and all her pathes prosperitie 18 She is a tree of life to them that lay holde on her and blessed is he that reteineth her Solomon therefore to make vs more and more attentiue vnto wisedome doth attribute to a wiseman that which euery one of vs greatly desireth that is that hee pronounceth him Blessed Now how he is blessed wee might haue learned by the promises wherby Solomō hath labored heretofore for to draw vs vnto wisdome and may yet vnderstand it heereafter by the reason that he wil giue to shew how the wise man is blessed by the promises that the will adde But to pronounce that the wise man is blessed Solomon vseth a Circumlocution and comparison The Circumlocution standeth in this that he saith not blessed is the wise man But Blessed is the man that findeth c. And hee vseth the comparison in this that he maketh the wise man like to a man growne rich by his labour For as the man that is carefull in labouring to finde riches and treasures and hauing founde doeth take them for himselfe and seaseth vpon them is iudged riche even so he which by yeelding himselfe attentiue to the worde of God getteth wisedome and abideth therein by keeping the commandements of the Lorde is wise and as the riche man iudgeth himselfe and is thought of the worlde to bee blessed euen so the wise man is assured that he is blessed before God Nowe albeit the wise and the riche are heere compared together yet it is not to say that the blessednesse of the one is like and equall to the other for the riches that are gotten by wisedome doe not change but from good to better therefore the wise man is blessed for euer and without ende And as the goodes of this worlde do consume and are transitorie so also the rich man is not blessed through his riches but for a certaine time What cōparison then soeuer there bee yet is there great oddes betweene them the which ought to giue vs to vnderstand vnto which of the two we must bee attentiue that is to say vnto wisdome to the which sith the Scripture doth attribute blessednesse it followeth therefore that in riches in all thinges else of this worlde there is nothing but cursednesse when they are possessed without wisedome Iesus Christe our Lorde doeth well shew it vs in the sixth of Luke The riche man Luke 6. 24. 12. 20. 16. 23. spoken of in Luke hath truely felt it Now wisedome is the gift of God and the blessednesse also which commeth thereof Whervpon it followeth that the wise man will not reioyce in any thing hee hath as though hee had it of himselfe but will confesse that all commeth from God with praise and prayers and thankesgiuing And sith the giftes of God and his calling are without repentance hee neede not feare to fall into cursednesse to perishe therein but may haue this assurance that if he stumble or fall God wil holde him vp with his hande that he shall not bee bruised nor broken but be blessed euerlastingly Forasmuch also as they which finde wisedome are blessed it followeth that the foolishe are cursed And forasmuch as there is no other meanes to be wise but by hearing of Gods worde it followeth that the Papistes seeke for nothing but for cursednesse when not onely they contemne the word wil not suffer it to be purely preached but also persecute them which preach it and receiue it and labour to destroy the bookes that are replenished with the holy and sound doctrine of God Now Solomon to giue vs to vnderstande who is the man that hath founde wisedome addeth And the man that getteth c. Therefore if wee wil finde wisedome and be blessed let vs not bee like the Horse and Mule which want reason but let Psal 32. 9. vs get vnto ourselues vnderstanding by the reading of the Scriptures by the hearing of the word beseching god that it may please him to illuminate and conduct vs according to his promise I will instruct thee and teach the in the way that
neere slipt For I fretted at the foolishe when I sawe the prosperitie of the wicked Againe Loe these are the wicked yet prosper they alway and increase in riches The elect and faithfull ones haue such like temptations but to the ende that they shoulde take heede from beeing ouercome with them Solomon giueth also the fift commaundement of mercy saying Be not enuious for the wicked man Therfore if wee wil folowe mercy wee must put far from vs the desires and affections to bee like vnto the enuious man and the man that suffers himselfe to bee caried about by his lustes and runneth after them with might and maine and cares not what hee thinketh or saieth or doeth whether right or wrong so that hee may come to the ende of his enterprises And because there are some that make themselues beleeue that they would not bee like the enuious and yet folowe their manners to the ende that wee shoulde not deceiue ourselues with them Solomon doeth warne vs to choose none of their wayes Whereunto wee must obey nothing declining from the right way albeeit wee finde therein great incombrances and that wee must suffer much euen to the vttermost after the feeling of the flesh Al those are like vnto these enuious men which doe choose such kinde of life as bringeth eyther spiritual or temporal hurte vnto their neighbours To auoide then the calamities of this present life and to liue easily wee must not wander out of the right way forsake mercie And to make vs more willing to obey his commaundement Solomon doeth bring vs reasons for to feare the enuious and to comfort the vpright shewing that the wicked cannot long endure and that the good shal not be alwaies in misery but that shortly they shal be deliuered therefrom The first reason is For the frowarde c. Hee whome before hee called enuious hee nowe calleth frowarde because that through his frowardnes wherevnto hee is accustomed hee goeth backewarde and falleth from the right way and therefore albeeit that he esteemeth himselfe and is honoured of the worlde which knoweth not what kinde of people are to bee praised hee is abhominable before the Lorde who can surely in due time suppresse his enuiousnes and cast it farre from him and depriue him of his helpe without the which nothing can stande Thus the enuious which forsake the right way of righteousnesse shal not endure but shal goe into destruction For as wee may see by the holy histories those which haue beene abhorred of the Lorde for their enuiousnesse and frowardnes haue not long continued but haue beene rooted out euen when they seemed to florish and prosper most haue bene rooted out not only by temporal punishment but also haue receiued Iudg. 3. 2. Pet. 2. â— iudgement of eternal fire and haue beene made example for al them which shoulde liue without reuerence of God This threatning serueth to feare the enuious and the froward which haue no reuerence of God nor mercy towards their neighbours and also to make them vnexcusable except they returne vnto repentance The faithful also ought to tremble at such threateninges and feare the iudgementes of GOD seeing that of their corrupt nature they are such that they cannot of themselues but bee in abhomination before GOD and so go to destruction as they deserue But to the ende that being humbled as it were in despayre of themselues they might take courage and not remaine vnder the burden of despayre the holy scripture for their comfort addeth the promise against the threatning As also Solomon vseth it to the same purpose for hauing threatned the frowarde saying that they are abhomination before the Lord he addeth to comfort the faithful but the secrete of the Lorde is with the righteous that is to say with them who for feare of offending GOD and for loue they beare vnto their neighbours doe abstaine from enuiousnesse and flye from all frowardnesse Nowe to haue boldnesse to folowe the righteous and to bee stirred to desire the communication and participation of this secrete wee must vnderstande that this secrete is the couenant of God with his faithful children whereby hee promiseth them to bee their GOD as it is written Beholde the dayes come saieth the Lorde that I wil make a newe couenant with the Iere. 31. 31. house of Israel and with the house of Iudah c. Dauid doeth teache vs thus to expounde it when hee saieth What man is hee that feareth the Lorde Hee wil teache him the way that hee shal choose c. This secrete then consisteth in this that God doeth giue vs to knowe his good wil towardes vs and doeth teache vs his lawe that beeing assured of his fauour and mercie wee shoulde giue ourselues to feare and obey him Nowe this couenant is rightly called a secret For first of al howe wise soeuer wee bee wee cannot enter into it of ourselues Iesus Christ doeth witnesse the same I giue thee thankes O Father Lorde of heauen and earth because thou hast hid these thinges from the Mat. 11. 25. wise men of vnderstanding and hast opened them to babes Blessed art thou Symon the sonne of Iona for flesh and blood hath not reuealed it vnto thee but my father which is in heauen And Mat. 16. 17. â— Cor. 2. 6. wee speake wisedome among them that are perfit not the wisedome of this world neither of Princes of this world which come to naught Secondly the faithful haue no more vnderstanding thereof then it pleaseth God to reueale vnto them by his holy spirite and yet what reuelation soeuer they haue thereof yet haue they no perfit knowledge in this worlde For wee knowe in parte and we prophesie in parte but when that which is perfit is â— Cor. 13. 9. come then that which is in part shal be abolished 33 The curse of the Lord is in the house of the wicked but he blesseth the habitation of the righteous 34 With the skorneful he skorneth but hee giueth grace vnto the humble In this worlde the enuious and the frowarde are blessed whome Solomon heere calleth wicked because hee hath neither feare nor reuerence of GOD nor good affection towardes his neighbours but suffers himselfe to bee led about of his vnbridled lustes Such a man is blessed of the worlde in whose iudgement he florisheth and prospereth and not only do they thus iudge of him but also his children seruants and housholde are counted happy so that there is preasse to speake with him and to serue him and his But heere at the faithful ought not to bee enuious neither to desire to bee in such estimation nor to haue such prayse knowing that such thinges cannot continue but fal to decay For the curse of the Lorde the which destroyeth whatsoeuer commeth against it is in the house of the wicked to spare neither him nor his familie that foloweth his trade I say expressedly which follow his trade for if the wicked man beget
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
those which willingly and gladly do giue themselues vnto the obedience of the worde generally for also to them is long life promised Therfore shal ye keep al the commandements which I commande Deut. 11. 8. you this day that yee may be strong and goe in and possesse the lande whither yee goe to possesse it Also that it may prolong your dayes in the lande c. Nowe that these wordes of Solomon doe agree with this promise it is manifest for wee thinke not to haue life if wee bee depriued of these presente commodities it seemeth not vnto vs that we liue except our businesse doe prosper well it seemeth vnto vs that wee are in death except wee bee at libertie and may haue company with whome wee may talke familiarly When Solomon then doeth promise that the commandement of the Father the instruction of the mother shal keepe vs from going astray and shal make vs to sleepe in safetie and that in the day it shal talke with vs he doeth shew vs that they which obey the Word haue a blessed life and consequently long enough for the length of dayes standeth not in the multitude of yeares but in that wee liue godly and that wee content ourselues with the number of yeares which it shal please the Lord to giue cōfessing that he maketh his to liue in this world so long as it pleaseth him and is expedient for their spiritual health Notwithstanding there shal be no inconuenience if for that which wee cal promise here we take to be admonition as if Solomon did exhort vs to cleue so fast vnto the Commandements that we should neuer stray from them but that in al times and in al places wee shoulde gouerne ourselues by them in doing that which they commaund being assured that by them wee shal be perserued from al dangers then shoulde they be so wel grauen in our heartes we should so greatly delight in them that we woulde not desire any prophane or vaine communication but if we speake to speake as the wordes of God To bee short let it be whether we take this for a promise or that we take it for an admonition Solomon doeth shewe vs that wee must take 1. Pet. 4. 11. good heede from turning any thing at al from the Word if so be it we desire to doe wel and say wel and to walke safely We may vnderstand this same by the reason which foloweth when he sayeth 23 For the commaundement is a Lanterne and instruction a light and corrections for instructions are the wayes of life In this reason he sheweth that he speaketh of the Commaundements and instructions and corrections which are made by the Worde of God for to it onely belongeth these titles of Lanterne Esai 2. 5. 119. 105. 2. Pet. 2. 19. Psal 19. 8. light and life For the lawe of the Lord is a perfit lawe Thy Word is a Lanterne vnto my feete and a light vnto my path And we haue also a most sure Worde of the Prophets to the which ye doe well that ye take heede as vnto a light that shineth in a darke place vntil the day dawne and the day starre arise in your heartes O house of Esai 2. 5. Iacob come ye and let vs walke in the light of the Lorde And that they are the wayes of life the Scripture not only in one or two places but in diuers doeth testifie and amongst others our Lord Iesus doeth wel shewe it when he sayeth that God so loued the worlde that he gaue his only Sonne to the ende that whosoeuer beleeueth in him should not perish but haue euerlasting life And when hee Ioh. 3. 16. Mar. 16. 15. commaundeth the Gospel to be preached through al the worlde to euery creature And though the Scripture should not witnesse it there is none of sound iudgement but wil confesse that they which receiue the word of God are in the true way of life We haue therfore first of al to note that they which are disobedient vnto fathers and mothers and to them which haue the power to commaund are in darkenesse and know not whether they goe for they are blinde though according as the world iudgeth they are in a good way and that they know wisely to gouerne themselues and to do their busines wel Secondly that they which refuse or despise the reprehensions by which men labour to instruct them to change their euil life doe seeke their owne destruction and damnation they flie life and desire death Thirdly what trouble torment and affliction so euer the children of God haue they can not goe astray nor perishe for they haue the light of the Word the which guides them right vnto life 24 To keepe thee from the wicked woman from the flatterie of the tongue of a strange woman After that Solomon hath attributed life light vnto the Word generally hee bringeth an example for to shewe that without it no man can take heede from wandring and perishing They which yelde not obedience vnto the Word neuer make cōscience to commit whoredome so blinde are they and dull of wit making of vice vertue Contrarily they which delight to yelde obedience vnto the commandements of God do see how they should guide themselues by the light of the Worde and thereby knowing that the whoremongers and adulterers doe goe out of the right way and walke through darke wayes which lead vnto death they take heede of the harlot whom Solomon calleth heere the wicked woman that is to say the woman that serueth for nothing els but to worke wickednesse and to intice others vnto euil This inticing is ment by the flatterie of the tongue of the strange woman For wel to keepe ourselues from whordome and adulterie it is not enough to keepe the bodie cleane from whordom the tongue from wanton words filthie songes but also we must haue both heartes and eyes chast as Solomon exhorteth 25 Desire not her beautie in thine heart neither let her take thee with her eye liddes 26 For because of the whorish woman a man is brought vnto a morsel of bread a * or the vvife of a man hunteth after the precious soule woman wil hunt for the precious life of a man Our Lorde Iesus Christ declareth vnto vs the like I say vnto you That whosoeuer looketh on a woman to lust after her hath Mat. 5. 28. committed adultery with her alreadie in his heart The lawe giuer is spiritual and therefore let vs not thinke to fulfil it if wee shewe ourselues only outwardly obedient vnto his Worde doing the wordes that he commandeth and absteining from them which hee forbiddeth and in the meane whiles our heartes shal be rebellious and delight in filthie lustes and vnshamefast lookes By such inwarde rebellions by suche lustes and lookes wee are easily drawne to commit whoredome the first worlde is a witnesse thereof Wee may see it in Dina Dauid also hath tried it
Neuerthelesse Gen. 6. 2. 34. 1. 2. Sam. 11. 2. when Solomon sayth Desire not her beauty he regardeth not only that it is easie to come from the rebellion of the heart to shewe an outward disobedience but also by vnshamefast life men come vnto great pouertie and danger of life he sheweth it when he sayeth 26 For because of the whorish woman c. He doeth shewe vs that the harlots are vnsatiable and care not though their companions consume all their substaunce vppon them and come to beggerie and which worst is they pitie no whit their destruction but as an hunter doeth not willingly leaue the wild beast when hee hath once seene her but doeth hunt her vnto death euen so the harlot neuer ceasseth to solicite him to euil which hath once consented vnto her and in this sort she not only maketh him to begge his bread but bringeth him to destruction both of bodie and soule the which is called precious not for the vertues wherewith it is adorned nor for any goodnesse wherevnto the same is giuen for the soule of suche a man is voide of al vertue and is corrupted through wickednes but it is precious because God doeth esteeme it so as Gen. 1. 27. he hath shewed in creating man after his Image and likenesse and giuing him an immortal soule Euen so the harlot so muche as in them lieth doe labour to destroy the image of God and cause that the precious blood of our Lorde Iesus Christ to bee in vaine and without fruite the which hath beene shed for the saluation of the whole worlde And this is the principal wherein God hath wel shewed that man his soule is very deare vnto him when he would that his Sonne should paye suche a deare price Or els if we shal say that the soule of man is saide to bee precious because that the discreete man doeth keepe it carefully there is no absurditie therein Such a poore estate and destruction ought wel to feare the whoremongers and adulterers but for further to feare the whoremongers and to shewe them that their maners and customes are abhominable both before God men and that they shal not escape without punishment Solomon compareth the lawe which condemneth the adulterers vnto the fire which spareth nothing that is put vnto it or that it can catch but consumeth it for this to doe he sayeth 27 Can a man take fire in his bosome and not his clothes be burnt 28 Or can a man goe vpon coales and his feete not bee burnt 29 So he that goeth into his neighbours wife shal not be innocent whosoeuer toucheth her If we reuerence the word of Solomon not his but Gods which is declared vnto vs by him as wee may see it wee ought to haue Deut. 22. 21 whoredome in great abhomination and to be greatly abashed and astonished at the whoredomes that are commited through all the worlde for it is but so much fire kindled And in this wee see the consumption of these miserable adulterers the which is more horrible and more intollerable then if al the world burned with fire were consumed visibly for their fire shal neuer be quenched nor their worme neuer die but they shal burne and shal be bitten euerlastingly For the Lord wil condemne al fornicatours and adulterers Notwithstanding the Scripture cōdescending vnto our rudenesse Hebr. 13. 4. doeth giue and set before vs the inuisible thinges by the visible for to turne vs away from euil to cause vs to desire the good and that the wicked may be touched in their consciences minds and that they may not excuse themselues that they haue not beene warned of the euil which is prepared for them For this cause Solomon compareth the lawe which condemneth the adulterers vnto fire that is caried about or otherwise is touched then ought to be it can not be auoided but it wil hurt and burne that which it toucheth and herein hee sheweth that by whore hunting they themselues beare their owne destruction from the which they can not escape And this comparison that Solomō maketh is very fitly done for wee must vnderstande that the lawe foloweth the nature of the Deut. 4. 24. Hebr. 12. 29. Deut. 33. 2. lawe giuer For he sayeth The Lorde thy God is a consuming fire The Lawe therefore burneth as also Moyses doeth shewe And the Lorde came with ten thousande of Saintes and at his right hand a firie Lawe for them Wee see then that whorekeepers and adulterers doe consume and destroy themselues although they loue and praise themselues Secondly that God knoweth wel howe to punish them as wicked and ful of iniquitie But by looking that God should execute his vengeance and make the adulterers feele it he◠hath other roddes wherewith he striketh the adulterers the which to declare Solomon setteth the Thiefe in opposite of adulterie whē hee sayeth 30 Men doe not despise a thiefe when he stealeth to satisfie his soule because he is hungrie 31 But if he be found he shal restore seuen fold or hee shall giue al the substance of his house There is no man wil take it in good parte if any take away his goods without his leaue for men desire rather to increase in riches then to decrease Wherefore theeues are hated and are pursued euen to death Yet when we knowe that the thiefe hath stolen but for neede he is excused and is not iudged to be wicked but he is borne withal if he make satisfaction or that there can be so much founde in his house for to recompence it Solomon doeth signifie it saying 4 But if he be founde c. Solomon requireth here no more of the thiefe then the lawe but he sheweth that the thiefe shal rather Exo. 22. 1. 4. giue more then he ought that he may escape if he be apprehended that his offer shal be takē he accepted allowed of again when he hath done what he can Albeit then that Solomon doeth not here condemne the thiefe to death yet hee excludeth him not from sinne otherwise he should gaine say the Lawe Thou shalt not steale Only for to shew how abhominable and miserable the whormongers are he setteth the thiefe against the adulterer and sheweth that the thiefe may be redeemed and that after his satisfaction hee is not marked by ciuilitie of infamie but that it is not so with adulterie 32 But he that committeth adulterie with a woman hee is destitute of vnderstanding he that doeth it destroyeth his owne soule 33 He shal finde a wounde and dishonour and his reproche shal neuer be put away 34 For iealousie is the rage of a man therefore hee wil not spare in the day of vengeance 35 He can not beare the sight of any ransome neither will he consent though thou augment the gifts He sheweth here that the adulterer deserueth wel to be despised in that hee is not led to this filthines but by wickednes and not
by necessitie as he signifieth saying he is destitute of vnderstanding and so he noteth him of infamie from the which he exempteth the thiefe He marketh also this miserie saying That he destroyeth his soule the which he hath not laide to the theeues charge Wherein we may see that the worlde is much voide of sound iudgement For a thiefe nowe shal be pursued with al diligence to be punished euen to death but the adulterer shal be pardoned there shal be nothing els but laughing at the horrible abhomination that he shal commit as were at a may game or puppet play In speaking thus wee doe not quit the theeues saue theÌ„ from punishment for we know what is written but wee would say that Rom. 13. â— they which punishe the theefe more grieuously then the adulterer do iniurie vnto God who hath appointed a more grieuous pain for the adulterer then for the theefe thus they doe wickedly for the which they shal not go vnpunished they are wicked iudges fauouring the wicked but they shal appeare before the righteous iudge who wil not fauour their vngodlines but wil punish them with al seueritie without any forgiuenes Although wee speake according to truth wherunto al ought to agree graunt without gaine saying yet it shal seeme good vnto the fauourers of whoredom adultery that we shal be ouercome they shal winne the victory if they should alledge vnto vs that Iesus said vnto the woman takeÌ„ in adultery Neither do I condemne thee go sinne no more but we Iohn 8. 11. answere that it belongeth vnto the Magistrates to execute the iudgement that God declareth in his law against the euil doers that to them only appertaineth to take vengeance of theÌ„ that commit euil and not vnto others But our Lord Iesus Christ was not sent into this world by God his Father for to exercise the office of the magistrate but to shew himself the Sauiour of the world Wherfore his office was rather to absolue then to condemne notwithstanding he hindred not the Magistrate neither tooke his office vpon him but it was lawful for the iudge to haue condemned this woman of adultery to be stoned to death according to the lawe Hee also saued the theefe which was hanged with him and yet hee reprooued not the iudge for punishing him respected not but that the theefe should suffer feele the paines that he had deserued before men But they which fauour whoredome adulteries wil reply that we are vnder the lawe of grace that the sharpenesse of the law is abolished I answere that God neuer did withdrawe his grace from his elect but that they haue felt the same alwaies at neede albeeit that nowe it is more plainly manifested by the comming of our Sauiour Iesus Christ and by the preaching of his Gospel And also hee is not so pitiful and merciful but that he is also iust and doeth commande the iudges to do iustice and iudgement in al times Moreouer if Iesus Christ by the forgiuenes that he pronounced vnto the adulterers did put away the lawe that doeth condemne the adulterers vnto bodily paynes euen vntoo death seeing that vnder the lawe of seueritie as they cal it the theefe is not so sore to be punished as the adulterer it should folowe that vnder the law of grace as they cal it the theefe ought not to be so grieuously punished as the adulterer otherwise the lawe of grace shoulde bring fauour vnto the most wicked and shoulde shewe seueritie that was not wont to bee vsed vnto them which are not so wicked thus the law of grace should deale sharply with them that were wont to be more gently entred vnder the lawe of seueritie But it wil be answered That it is expedient so to do because the theeues are more hurtful to the common wealth then adulterers I answere that maÌ„s wisedom doth so iudge it for men voide of the holy Ghost do make no great account of adultery in comparison of theft but God iudgeth otherwise as we may vnderstande by the lawe that he hath giuen and by the vengeances and punishements that he hath â—â—nt because of whoredomes and adulteries After this Solomon doth declare vnto vs what happeneth vnto the adulterer for the smalnes of his vnderstanding when he saith He shal find a wounde c. Solomon doeth not heere speake of that which we see commonly done vnto the adulterers for they are suffred to liue at their ease they are feasted and are not put backe as infamous and wicked He speaketh of that which ought to be done for if there were such gouernement in the world as there ought to be then the adulterers shoulde not escape grieuous punishmentes they should be more despised then the myre in the street we would fly further from them than from the most stinking dounghil of the world we would abhorre them more then the most dangerous PestileÌ„ce we would euermore haue them in execration and we would neuer name them but to their great shame and dishonor For as Solomon saith his reproche ought not to be put out And hee giueth the reason heereof in this verse folowing when he saith For ielousie c. If the husband of the wife with whome adultery hath bin committed did truly loue his wife before she had coÌ„mitted adultery and that he had his hart right his ielousie should be so kindled with anger and wrath against the adulterous man that he would withal diligeÌ„ce pursue him that he might be punished as he hath deserued and would haue no compassion of him but woulde craue vengeance to be done of him as behoueth there shoulde no prayers of freendes nor presentes nor giftes although they were great and precious which would moue him to turne from his anger as Solomon doth declare it by that which foloweth Hee can not beare the sight c. If then at the pursute of the husbande iustice be done the adulterer shal finde a wounde and shal be dishonoured for euer And if the Gouernours and suche as beare the sworde had the zeale of God as they ought to haue they woulde not tarie til the adulterers were pursued but when there were any discouered they should make diligent information to folowe them with al seueritie They woulde folowe the zeale of Phineas But in steade to haue such a zeale the greatest parte of Iudges Num. 25. 7. Psal 106. 30. 1. Sam. 2. 22. belike vnto Elie. The chiefe cause for the which men passe not to commit adulterie and whoredome and also that Iudges doe not punish whoremongers and adulterers as they deserue is for that euery man desireth to haue his carnal pleasure and therefore must beare with his Gosseps al commeth from the contempt of Gods worde Solomon hath wel shewed it heere aboue in the twentieth verse when to detest whoredome and adulterie hee admonisheth the children to obey their fathers and mothers He doeth wel shew it
giue vnto euery man his owne so farre as we can It is then a good thing to loue wisedome and for to seeke it yea it is most necessary for seeing that these thinges belong vnto her it foloweth that they which do despise and reiect thē must remain in pouertie dishonor albeit that for their wealthines they are honoured of the worlde for a very little time for as their riches are of no continuance euen so therewith they sodenly fall into confusion and shame being destitute of al righteousnesse they are placed in the rancke with infidels and vngodly Al they which shal contemne the worde of God which is the true wisedome are in great danger to become very poore and confounded except that they conuert through true repentance and sounde faith and become louers of wisedome and do seeke her betimes in the morning Contraly it is saide that she wil exhalt them that shal honour her and that Pro. 4. 8. she will imbrace them that doe glorifie her 19 My fruite is better c For that that wisedome hath saide that riches and honours c. she inferreth most fitly that her fruite is better than golde c. For golde stones and siluer are Pro. 3. 18 of smal continuance but this that wisedome bringeth foorth continueth for euer It is the tree of life to them that lay holde on her For to giue vs a tast of this fruite and reuenew Solomon is not contented already to haue shewed vs this profite and vtilitie but for to stirre vs vp moreouer he repeateth the same wordes saying My reuenewes is better c. This repetition is very needeful for to sharpen our appetite for of our nature we are so out of tast that we loue better the shadowe of thornes and reedes and to eate of their sharpe and sowre fruite then to rest vnder the tree of life and to be refreshed with her sweete and pleasant fruite wee are more careful of the goodes of this worlde then of the worde of GOD. Heerein wee faile very fouly and therefore are well worthie of great rebuke for wee sooner beleeue our sensual appetite and doe more gladly follow the affection of our flesh then the wisedome of God the which doth offer herselfe vnto vs with al riches and glory not as the worlde which puffeth vp and maketh them proude that haue this riches and doeth turne them away from the right way for to commit all vnrighteousnes by spoyling al on sides what they can lay handes vpon Wisedome which doeth communicate herselfe vnto vs by the worde doth not so deale with vs but as she saith 20 I cause to walke in the way of righteousnesse in the mids of the pathes of iudgement 21 That I may cause them that loue mee to inherite substance and I wil fil their treasures They which loue Wisedome and doe seeke her in the Word so that they finde her are partakers of the giftes of the holy Ghost which is the Spirite of Wisdome and knowledge c. Thus he guideth Esai 2. 11. the louers of Wisedome in such sort that the riches wherwith Wisedome doth blesse them doe serue to no other purpose then to lead them vnto al holines and innocencie that being ascerteined of the goodnesse of God towards them they should loue feare her in such wise that they should be such towards their neighbours as they know that God is towards thē that is to say that they shoulde doe no wrong nor iniurie vnto any man but shoulde bee readie to serue euerie man in true brotherly charitie yelding to al men the duetie according to their office so doing they shal walke in the path of righteousnes the which requireth that wee shoulde assure ourselues in God by Iesus Christe and that by his feare and reuerence wee shoulde loue our neighbours so that wee should doe wrong to none but yeelde to euery man that which belongeth vnto him If we be louers of Wisedome she maketh vs suche and therewith she maketh vs to walk in the midst of the paths of iudgement that is to say that shee causeth vs to become so gentle and ful of succour that we can not abide any to doe wrong to our neighbours but wil deliuer them so much as we can In this sense must wee take iustice and iudgement wherewith we must be armed and also so muche as lyeth in vs to arme others that are vnder our charge as it is saide of Abraham I knowe that hee wil commaund his children and his familie Gen. 18. 19. after him that they keepe the way of the Lorde to doe righteousnes and iudgement If we doe and teache so wee shal not want for this that Wisedome so maketh them which loue her to walke is as she sayeth 21 That I may cause them c. This is no temporal possession for the riches of this worlde do not fil the treasures The more a man hath the more he desireth so that they doe not satisfie and fil The worldlinges then doe thinke that their treasures are neuer full enough This substance which is spoken of heere is eternall Solomon doeth shewe it by this worde to inherite For as a father leaueth the heritage to his childrē for to passe from one to another from kindred to kindred and cannot be voided thereof but by euill gouernment of their side or of the violence of men euen so the heauenly heretage can not be taken a way from the children of wisdome but shal eternally possesse her and in this sorte their treasures shal be filled Herein we may and ought to vnderstand that we haue nothing except God giue it vs by his wisedom and that without it we are neuer contented And seeing there is none of vs but desireth to haue and to fil his treasures we ought wel to loue wisdome It is shee onely which giueth the heritage and which filleth to the brimme 22 The Lord hath possessed me in the beginning of his way I was before his workes of olde 23 I was set vp from euerlasting from the beginning and before the earth 24 When there was no depthes was I begotten when there were no fountaines abounding with water 25 Before the mountaines were setled and before the hils was I begotten 26 He had not yet made the earth nor the open places nor the height of the dust in the world 27 When he prepared the heauens I was there when he set the compasse vpon the deepe 28 When he established the cloudes aboue when hee confirmed the fountaines of the deepe 29 When hee gaue his decree to the sea that the waters shoulde not passe his commandements when hee appointed the foundations of the earth 30 Then was I with him as a nourisher and I was daily his delight reioycing alway before him 31 And tooke my solace in the compasse of his earth and my delight is with the children of men To the ende that we shoulde not thinke that wisdome which hath so much
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
Ieremie I haue made thee a defensed Citie and an yron piller and Iere. 1. 18. Gal. 2. 9. walles of brasse against the whole Lande And in Saint Paule And when Iames and Cephas and Iohn knewe of the grace that was giuen vnto mee which are counted to bee pillers But when the ministers of the Churche haue this title of pillers they ought thereby to learne diuers thinges First of al that they ought not to exempt themselues from charge and care nor flye labour and trauell but ought to sustaine and beare the Churche of God as vpon their shoulders and shoulde not bee like the Pope which doth oppresse it and doeth deuoure the same as a ranening woolfe with his like as it is written They bind burthens c. Secondly that they Mat. 23. â— Heb. â— 4. ought not to thrust in themselues Thirdly that they cannot by their industrie and labour attaine vnto this honour but wisedome must heawe them out The which she doeth when she doth open herselfe vnto them by the worde and that she calleth them to this office making them fit theretoo A man can receiue nothing except it bee giuen him from heauen And not that wee are sufficient of Iohn 3. 27. 2. Cor. 3. 5. ourselues to thinke any thing as of ourselues Our Lorde also doth wel shewe it when he saith vnto his disciples Truely the haruest is great but the labourers are fewe He declareth the same also Mat. 9. 37. Luke 24. 45. when hee opened the vnderstanding to his disciples for to vnderstande the scriptures Albeeit then that the ministers of the worde are the pillers of the Churche yet haue they nothing whereon to glorie For who separateth thee And what hast thou that thou hast not receiued And what is Paule then and what is Apollo but seruantes 1. Cor. 4. 7. by whome ye haue beleeued But because they acknowledge themselues to bee pillers they haue cause to humble themselues seing they coulde not prepare nor place themselues where they are and should be voide of power and might they coulde vpholde nothing except the foundation did beare them and vpholde them and that they did not beare and hold vp the whole building and house Then there is nothing of theirs but altogither of the foundatioÌ„ S. Paule doeth wel shewe it saying By the grace of God I am that I 1. Cor. 15. 10. am By this we may knowe that the Pope and his mainteiners are in no wise pillers of the house of wisedome but are rather engines and instrumentes beetels and hammers for to destroy and ouerthrowe if they coulde by any meanes but the woorde is vnfallible true Vpon this stone wil I build my Church Forasmuch as the Church is builded vpon the rocke which is Christ whereof the Ministers Mat. 16. 18. are a portion it foloweth that this which wee haue saide is true that is to say that the foundation beareth vp the pillers and that they vpholde not the house of wisedom but so far as the foundation doth mainteine them Of al these foresaid things foloweth that albeit a minister be very diligent to exercise his office and that hee mightily goe forewarde therein with constantnesse yet can hee deserue nothing but rather is thereby more bounde vnto GOD. The fryers then are very proude and arrogant when by their trifles they thinke to merite not only for themselues but also for their benefactours Also this foloweth that they which rebel and doe contemne the Ministers of the Church doe seeke their owne decay destruction for they doe separate themselues from the foundation and the pillers 2 She hath killed her victuall c. We do prooue that there is nothing more delectable vnto man then to haue ynough to eate and to drinke to find a table ready dressed Al other delightes of the world are nothing except we haue to fil our bellies we cannot suffer to be deceiued so that to giue order that the belly may be filled we wil apply ourselues to any thing that we can we thinke well of that house where the table is dressed for al commers that they may eate and drinke their fill And therefore Solomon accommodating himselfe vnto our ignorance willing to intice vs to desire the house and table of wisedome saieth that shee hath killed her victuall and drawne her wine c. Wherein after a sorte hee compareth wisedome vnto the greate Lordes of this worlde For as for to shewe their magnificence and to haue a greate traine they keepe open house for al men and their table well furnished and desire that al shoulde bee merie and make good cheere that men might praise them for their liberalitie euen so Wisedome hauing a house wel furnished is farre vnlike vnto the niggardes and couetous who the more riche they are the more loth are they to touche the same lest they shoulde diminishe them they dare not vse nor spende them so much the lesse woulde they spende them liberally amongest others which is a very greate discommoditie Wisedome I say is not like such niggardes but as she hath aboundance of victual so she is not grieued though al eate therof she spareth not the meates and drinkes that are in her house but for to giue meate and drinke she killeth her victual draweth her wine and filleth the glasses and cuppes to giue vnto al that desire to tast therof they that resort to the house of wisdom do finde the table throughly furnished The gluttons and dronkardes the swil bowles slugge bellies haue no part at this table neither can delite therin for there is nothing that liketh theÌ„ seing they aske nothing but that which pleaseth the flesh so at this table al things theron are spirirual For as wisdom with her house is spiritual eueÌ„ so she hath nothing nor doth nothing but is altogither spiritual The belly and the teeth serue nothing theretoo it is our heartes soules our mindes that we must giue and apply theretoo Solomon willing to describe the felicitie of the kingdome of GOD and the delightes Mat. â—2 4. and pleasures thereof doeth speake vnto vs figuratiuely The victuall killed then the drawing of the wine and the table prepared is nothing but the preaching of the woorde and the administration of the Sacramentes that is to say of baptisme and of the supper which are the meates and drinkes to preserue vs from hunger and thirst For man liueth not onely by bread but by euery Deut. 8. 3. woorde that proceedeth out of the mouth of GOD. And forasmuch as it is so that there is nothing that we desire more than life wee shoulde fixe al our ioye al our delightes and pleasures in the victual wine and table of wisedome in this maner we shoulde haue no care ouer our bellies but we would aspire vnto the kingdome of God wherein we shal haue ful possession of this table whereof at this present wee doe taste when wee sauour
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
vengeance of GOD they shal dye as they deserue These are the fooles whereof Solomon saieth that they shal dye through their owne follie 22 The blessing of the Lord maketh riche men and he doth adde no sorrowes with it Euery man naturally desireth to bee riche and to abounde with temporal goods not onely for to mainteine this life in a meane estate but also to nourishe himselfe in pleasures and voluptuousnesse to keepe greate cheere and to bee apparelled sumptuously and to bee magnified and exhalted and to enioy in this worlde all pleasures that are possible And to the ende to attaine theretoo wee labour with body and soule wee bestowe our bodily labour and set al our minde on woorke to see and consider howe we may become riche And because wee commonly see that fooles and ydiottes the negligent and slouthful the faint and weake to bee poore and that they haue greate neede it seemeth that man by his wisedome and pollicie by his force and strength by his labour and trauaile doth become riche For this cause man doeth attribute vnto his power the goods and riches that he possesseth and thinketh that they are due vnto him and that hee hath wel deserued them But in it there is nothing but vanitie without any profit I made gorgious and faire woorkes saieth Solomon in Ecclesiastes the second chapter c. But when I considered all the woorkes that my handes had Eccle. 2. 4. wrought and al the labour that I had taken therein loe al was but vanitie and vexation of minde for in this sorte man doeth not acknowledge GOD as it behooueth When hee seeth himselfe to abounde in riches hee ought not to bee like vnto swine which alwaies haue their snout in the grounde til they finde acornes looke not vp from whence they falto the grounde but he ought to lift vp the eyes of his minde and to beholde the heauen and to confesse that the goods he hath though he haue found them in earth and are brought out of the earth yet that they descended from heauen and are giuen vnto him of the meere liberalitie of God who maketh al things to growe for the vse of man GOD saide Let the earth bring foorth greene hearbe c. Againe He Gen. 1. 11. 28. 9. 3. 14. 20. Gen. 18. 3. blessed them and saide growe and increase c. And I haue giuen euery greene thing to be meate vnto you c. The holie Patriarks haue wel acknowledged this power and liberalitie Abraham did wel shewe it when he gaue tithes and would not be enriched with the goods of the Sodomites and when hee receiued the Angelles 28. 20. and intreated them gently It is also saide of Iacob that hee made a vowe saying If the Lorde wil be with mee and keepe me in my iourney which I goe and wil giue me bread to eate and cloathes to put on so that I come againe vnto my fathers house in safetie then shal the Lorde be my God c. Againe he himselfe sayth O God of my Father Abraham and God of my father Isaac Lorde which 32 9. sayeth vnto mee Returne vnto thy countrey and to thy kindred and I wil doe al wel with thee c. The Lorde is he that killeth and maketh aliue againe Nowe also Solomon doeth confesse it when 1. Sam. 2. 6. hee sayeth That the blessing of the Lorde maketh riche c. If any man then be riche the same commeth because God hath extended his blessing vpon him Thus riches ought not to bee attributed either to the labour or wisedome or industrie or diligence and care of men either to fortune or chance by aduenture as doe the infidels but we shoulde acknowledge and confesse that as God Psal 24. 1. is the Creatour both of heauen and of earth and of al thinges in them conteined and that the earth with the contentes ther of doth appertaine vnto him euen so hee distributeth the thinges of this worlde as hee pleaseth and to whome hee pleaseth After that he hath made a man riche at his pleasure hee taketh away the same againe and maketh him poore and giueth it vnto another Iob saieth in his first chapter The Lorde hath giuen and the Lord hath taken and that which was taken from him was to make theeues and robbers riche In this sorte we confesse that God not only blesseth the faithful and iust but also the wicked and vnthankeful as saieth our Lorde hee maketh the Sunne to rise both vpon the good and badde But hee doeth this partly to make himselfe knowne Mat. 5. 45. howe hee hath not left himselfe without witnesse of dooing vs good c. And this is also to the ende to take away excuse from the vnthankeful Act. 14. 17. Rom. 1. 18. For the wrath of God is reuealed from heauen against al vngodlinesse and vnrighteousnesse of men which with holde the trueth invnrighteousnesse Secondly to the ende that the children Mat. 5. 44. of God shoulde folowe their Father in wel doing to their enemies Thirdly that the elect of God seeing and beholding the great benefits that the Lorde poureth vpon the wicked and comparing their afflictions with them they should learne howe they ought to hope for a much better life then haue the most blessed of this world otherwise the state of Gods children shoulde bee woorse then the same of the wicked Wherfore the confiscations forfeitures that the tyrantes make nowe adaies should rather reioyce the afflicted Mat. 5. 11. I am 1. 2. then grieue and vexe them Thus albeeit the tyrants do persecute bannishe steale and pilfer from the children of GOD and that God doeth so suffer them yea that hee hath so ordeined yet is it not to say that God hath depriued his children of his blessing For Rom. 8. 31. 1. Cor. 10. 13. what temptation soeuer hee sendeth vnto his housholde folkes and children yet doeth hee not cease to loue them If God be on our side who shal be against vs God is faithful which wil not suffer you to be tempted aboue that you be able but wil euen giue the issue with the temptation that yee may be able to be are it Let vs therfore vnderstand that God noth neuer so spoile his children but that hee leaueth them sufficient goods For a smal thing that the righteous hath is better then great riches of the vngodlie Also they which haue their hope in the Lord as they are not forsakē Psal 37. 16. of him as it is written in the former psalme I haue bin yong and nowe olde yet saw I neuer the righteous forsaken nor his seed begging their bread c. so doe they acknowledge trulie confesse the blessing of God by beeing contented and thinking themselues riche ynough The which contentation they shewe by not stealing but doing good vnto their neighbours For as it is said a litle after The righteous is euer merciful
and lendeth and his seed is blessed Psalm 37. 26. Nowe the blessing of God vpon the faithful is not much seene vnto the eyes for they seeme to bee most miserable of any in all the worlde but what euil or pouertie soeuer happen vnto them their state is farre more better then the same of the most richest which are not stayed vpon the Lorde For the vnfaithful are possessours of an euil faith albeeit that by the blessing of GOD they are riche and doe enioy goods not knowing from whence they proceede and doe vse them without the promise of GOD And because they vsurpe the goods that belong not vnto them they shal ere it bee long and sooner then they thinke for bee depriued of this temporal benediction For the wicked dooers shal be rooted out and which is farre woorse they shal in no wise bee partakers Psa 37. 9. of this precious blessing of the kingdome of heauen and of eternal life As for the transgressours they shal perishe together Psa 37. 38. and the ende of the vngodly is they shal bee rooted out at the last Likewise they whome GOD iudgeth not woorthy of the temporal promises cannot looke for any other felicitie then that they haue in this life But the faythful which haue the promise of this present life doe knowe that what pouertie soeuer they suffer in this worlde yet they are riche ynough for they are Lordes of al the worlde though they doe not visibly enioy them For they vnderstande wel that the promise is not made vntoo them to holde and staye their mindes vppon these vaine and transitory thinges but to the ende that with al their harte they shoulde aspire after the heauenly riches which shal endure eternally And also to leade them theretoo the Lorde doeth not suffer them to liue at their ease in pleasures and carnal delights after the lustes thereof but most often hee doeth compasse them with greate and many afflictions Notwithstanding GOD ceaseth not to performe his promise giuing them worldly substance so much as is necessarie for their spiritual and eternal saluation the which cannot faile them seeing they are owners and heires by the promise The olde and auncient fathers did thus vnderstande Heb. 11. 13. it Wherefore the faythful beeing poore and miserable in the eyes of men doe not cease to bee riche by the blessing of the Lord whereby they shal receiue the crowne of glorie And forasmuch as it is so that the blessing of the Lorde maketh men rich Let vs first of all knowe that wee possesse nothing howe small soeuer it bee but that wee must giue thankes vnto God for the same Dauid in his 34. Psalme doeth point vs the way and Saint Paule doeth admonish vs that we shoulde geue thanke for al thinges Secondly forasmuche as there proceedeth no euill thing from the blessing of God it followeth that riches are good and that it is lawful to possesse them and to vse them with ioy and gladnesse For euery creature of God is good and nothing ought 1. Tim. 4. 4. to bee refused if it bee receiued with thankes giuing Neuerthelesse we must take heed to abuse the blessing of God And for to obserue this we must loke that we possesse nothing vniustly gottē least wee bee like vnto theeues robbers rouers couetous vsurers and false packing merchantes but in steede of spoyling and catching let vs distribute parte of that which wee possesse and that wee walke vprightly and faithfully in all our affaires and for to come well to the ende heereof wee must followe the counsell of the Psalmist O trust not in wrong and robbery giue not yourselues vnto Psal 62. 11. vanitie If riches increase set not your heart vpon them For if wee set not our harts vpon riches we do not possesse thē as the blessing of the Lorde and for our vnthankefulnesse wee depriue ourselues of the heauenly and euerlasting blessing Howe hardly shal a rich man enter into the kingdome of heauen They that will Mar. 10. 23. 1. Timo. 6. 9. bee riche fall into temptation and snares and into many foolishe and noysome lustes which drowne men in perdition and destruction Wee must also looke that wee vse not the riches of God dissolutely and vntemperately as doe the gluttons and drunkardes braue and prodigall Gentlemen which cannot soberly and temperately reioyce but haue a beastly and arrogant ioy but wee must vse them reioycing ourselues in the presence of the Lorde For to doe this well wee must not eate so muche meate nor exceede Leu. 23. in costly and gorgeous apparrell but that wee shoulde thinke on the needie and chiefly on the housholde of faith For if to bee like vnto our heauenly father wee ought too doe good vnto our enimies by a more strong reason wee must bee carefull of them which doe loue vs in Iesus Christe and to spare the morsell out of our owne mouth for to giue it them and to doe with a good heart and free wil. Thus wee must reioyce in vsing the blessing of the Lorde Thirdly forasmuche as the blessing maketh riche it followeth that wee may aske riches of God so farre as is needeful to helpe our necessitie Our Lorde doeth teach it vs when hee would haue vs to aske our dayly bread But also wee must consider that Mat. 6. 11. when hee addeth This day hee woulde not that wee shoulde desire to become riche but as Saint Paule doeth teach vs that hauing 1. Tim. 6. 8. Heb. 23. 5. meate and clothing we shoulde bee therewith content Let your conuersation be without couetousnesse being contented with that which you haue already Albeit then that it is lawful for vs to aske riches of God which may suffice to keepe vs in this life that hauing thinges necessary for vs wee may the better followe our vocation yet is it not laweful for vs to couet riches as hath beene already alledged For take heede and beware of couetousnesse Luke 12. 14. saith the Lorde Fourthly let vs knowe that it is not in the power of man to make himselfe riche but that he must receiue al from the gracious and liberall hande of God And if man cannot do the lesser he hath no power to doe the greater Wherevpon followeth that it is not in the power of man to make himselfe riche with spiritual riches which serue to preserue the soule make it to obtein eternall life It is not then in mans owne power to come vntoo the kingdome of heauen Beholde what wee must learne when Solomon doeth say vnto vs that the blessing of the Lorde maketh men riche And let vs also learne that if God blesse vs that according to his liberalitie and blessing bestowed vpon vs wee must blesse our needy neighbours by doing good vnto them Charge them that are riche in this worlde that they bee not high minded and that they trust not in vncertaine riches but in the liuing
they wel know they do euil and that there can none but euill fall vpon them and so they can not bee without al doubt and feare Saint Paule doeth shewe it All that haue sinned without the law shall perishe without lawe What ioy soeuer the vngodly haue yet doth the same not procede Rom. 2. 12. of quietnesse and rest that they haue in their consciences For the wicked are like the raging Sea which cannot rest Moses also saith Esay 57. 20. Deut. 26. 56. vnto the contemners of the Lawe The Lord shal giue thee a fearefull heart and daselingeyes and a sorowefull spirite c. But though the fooles and wicked doe tremble and feare the same doeth auaile them nothing for after they are tormented in their mindes they cannot deliuer themselues from the miseries and calamities but fall from one to another as saith Solomon that which the vngodly feareth shall come vppon him The builders of the towre of Babylon haue felt it The vnbeleeuing and rebellious children of Israel did feare to be destroyed if Gen. 11. 4 they went vp into the lande of promise also the destruction fell vpon them were destroyed fourtie yeeres in the wildernes Saul Num. 14. 1. feared himselfe and his house to be destroyed that Dauid should be king of Israel the very which happened To be short the vngodly desire to floorish and triumphe many yeeres together and at last doe feare destruction and damnation the which also hapeneth Psal 37. 9. and shal come vpon them Wherein wee may see that the world deceiueth them which beholde him and put their trust in him For this cause also Saint Paul doth admonish vs And this I say brethrē because the time is shorte heereafter that both they which haue 1. Cor. 7. 29. wiues be as though they had none and they that weepe as though they wept not and they that reioyce as though they reioyced not c. Againe Saint Iohn saith Loue not this worlde neither the thinges that are in this worlde If wee withdrawe and separate ourselues 1. Iohn 2. 15. from the worlde which is set vpon euill and againe that we giue ourselues to followe the feare of God desiring too doe iustly wee shall not be compassed with the feare of the wicked but what aduersitie and afflictions soeuer doe assault vs wee shall by faith ouercome them the Lorde helping vs. Great are the troubles of the righteous but the Lorde deliuereth them out of all And againe Psal 34. 20 145. 18. The Lorde is nigh vnto al them that call vpon him in trueth c. And according to the saying of Solomon but the righteous shall haue their desire And because that these thinges are seldome seene vnto the corporall eies the worlde doeth laugh and mocke at this trust and hope as the wicked are reprooued therefore Whervpon the children of God haue great neede of pacience With Psal 14. 6. Heb. 10. 36. Mat. 7. 7. 1. Iohn 5. 14 these witnesses so faithful we haue the infallible trueth which saith Aske and it shal bee giuen you And this is the trust that wee haue to Godwarde that if wee aske any thing according to his will hee heareth vs. 25 As the storme passeth euen so shall the vngodly vanishe away but the righteous remaineth as a strong foundation A storme is an horrible and feareful thing as experience proueth and this is partly bicause that it commeth with a great noyse vnlooked for partly because also that in smal time it maketh destruction and bringeth great hurt euen vpon the soden Euē so the holy scripture willing to feare the vngodly by signifiyng vnto them soden destruction doth threaten them with a storme And the same shal come quickly as if it were a storme c. Solomon compareth the wicked which is strōg mighty vnto a tēpest for so much as he vtterly Pro 2. 27. Psal 83. 14. Esay 29. 5. can he sheweth himselfe horrible and feareful vnto the poore faithful and doeth destroy and kil them so much as in him lyeth Likewise the fury violence and vehemencie of the wicked are compared vnto the tempest and storme Dauid doth shewe it when hee prayeth Take heede vnto mee and heare me howe I mourne in my Psal 55. 2. 3. prayer and am vexed The enimie crieth so and the vngodly commeth on so fast for they are minded to doe some mischiefe so malitiously are they set against mee c. Againe I woulde make hast to 8. escape because of the stormie winde and tempest Woe shal bee to the multitude of much people which shal make a sounde like the Esay 17. 12. noyse of the Sea But although the vngodly bee so stormie and violent the faithful ought not to be afraid therof First of al because the fiercenesse of the wicked doeth not long continue The holy histories doe shew it and amongest others the violence of the Egyptians agaist the children of Israel and the furie and vehemencie of the Iewes against Iesus Christe The Psalme also doeth plainely declare it Yet a little while and the vngodly shal be cleane gone thou shalt looke after his place and he shal be away And according heerevnto Solomon saith heere that the wicked shal be like the storme Psal 37. 10. that passeth away or when it is past Solomon then doth not heere compare the wicked vnto the tempest for to make the faithful righteous and innocent afraide but rather to the ende that the faithful shoulde not feare the vngodly seeing their violence continueth not as Solomon doeth shewe by this comparison wherein his chiefe intent is to comfort the poore afflicted to the ende that they shoulde knowe that they shal not bee long vnder the raging tyrannie of the wicked Iust Lot hath prooued it by experience And Gen. 19. 24. Exo. 14. 13. Moyses sayth vnto the children of Israel Feare yee not stande still and behold how the Lord shal saue you this day c. And according vnto his worde they were soone deliuered and the Egyptians rooted out c. And when the children of Israel beganne to enter into the Lande of promise many Kinges and nations assaulted them with great fiercenesse but they continued not long for the Lorde fought for his people of Israel Absolom rebelled against his father Dauid with great furie and violēce but he was soone ouerthrown 2. Sam. 15 2. Kin. 18. 19. The fiercenesse of the Assyrians was also of smal continuance Secondly the crueltie and rage of the wicked howe long and forcible soeuer they bee ought not to feare the faithfull For as when a foundation laid with good stones being wel ioyned sodered together is stedfast and stable so that there is no storme so strong that can shake the same euen so the righteous man which putteth Esa 36. 37. his trust in the Lord being stayed vpon his power goodnes ought not to care for
of the eyes wee bee bolde hardy and valiant or rather cruel and raging yet because our conscience doth reprooue vs we haue no assurance nor can haue For as Solomon saith they shal be afraide that worke wickednesse And this is by folowing the threatninges of the lawe as heere aboue is alreadie saide in the 24. verse c. 30 The righteous shal neuer bee remoued but the wicked shal not remaine in the land Forasmuch as the righteous is he which hath a perfit hart doth delite to liue cōformably after the rule that God giueth him in his word by seruing God with al honor reuerence his neighbors in simplicitie and innocencie it might seeme at the first sight that the promise which Solomon maketh here hath no place that the cōtrary thereof is true For first of al the scripture giueth witnesse vnto Abel that he was righteous yet it appeareth that he was remoued whē through the crueltie of his brother Caine his tēporal life was takē frō him his blood shead Likewise many other righteous men amongst the which were the Prophets and Apostles haue bin cruelly handled suffred great tyrannie as killing murthering Euen Iesus Christ which did not sin in whose mouth was Mat. 23. 3. Heb. 11. 4. founde no guile he I say which is the resurrection the life euen the Creator of heauen earth the Lord which hath al in his power was most shamefully taken of the world With these so many examples we haue also witnesses Was there euer man that perished in Eccle. 26. 1. Esay 57. 1. his righteousnes or wicked which prolonged his dayes with his malice The righteous is destroyed and no man thinketh thereof in his heart I answere Albeit that this world the present life apperteine vnto the righteous by promise and that the earth shoulde bee Ps 37. 24 Rom. 4. 3. their inheritance because they are the children of God seede of Abraham to whom the earth apperteineth and therupon heires of the world yet notwithstāding through the rage of the vngodly they are oftentimes euil handled are after the outward sight takē from the world seeme to be depriued of this worldly heritage promised vnto their father Abraham to be destroyed damned but the truth indeed is as Solomon saith that they shal neuer be remoued For as Abraham remained in the promised lande as a Pilgrime Heb. 11. 9. and stranger euen so the righteous do iudge themselues strangers in this world seeke another countrey and therfore they feare not to be taken out of this world but rather reioyce so albeit they depart out of this world yet they are not driuen out perforce therfore they think it no remoouing when they change this life For by this meanes they enioy the rest which hath bene prepared from the beginning do obteine glorious immortalitie Thus the righteous is reduced back from euil that he may come in peace The soules of Esay 57. 1. Wis 3. 1. the righteous are in the handes of God no torment doth touch them After this sorte they esteeme themselues neither ought to bee iudged remooued but that if they were surely planted by Fayth and hope that nowe they are planted muche more strongly when they obteine the fruition of that which they beleeued and looked for through hope and doe obteine it for to enioy it eternally For they which rest in the heauēly glorie can neuer be drawne from thence Thē shal be perfectly fulfilled that which Dauid saith Psal 92. 13 The righteous shal florishe like a Palme tree and shal spreade abroad like a Ceder in Libanus c. Contrarily and against this promise he setteth a threatening for to feare the wicked pronouncing vnto them that they shal be depriued of their pleasures They take their pleasure in this worlde and in this earth and haue no other minde but to place themselues at ease in earth and to haue abundance of riches to triumph and to make great cheare Their meditation is that they would haue their houses endure for euer But Solomon Psal 49. 12 doeth pronounce that they shal not dwel in the land If wee beholde the outwarde apparance it shall seeme vnto vs that there is no people in the worlde which haue better nor longer habitation in the lande then haue the wicked they obteine the kingdomes and principalities townes and castles they haue abundance of substance and riches and take also their ease and as it seemeth they want nothing of that they can desire and wishe in such wise that the children of God are tempted to folowe them to be partakers of their prosperitie But albeit that God doeth suffer his to be Psal 73. 1. tempted yet he letteth them not fal For truely God is good to Israel and to them which are of a cleane heart Euen so at the first sight it might seeme that the contrarie of this threatening were Iere. 12. 1. Iob. 21. 7. true Ieremy also sayeth If I shoulde dispute with thee O Lord thou arte righteous yet let mee speake of iudgement before thee Why doeth the way of the vngodly prosper Wherefore doe the wicked stil waxe and growe riche If we looke wel howe Solomon speaketh hee giueth vs the solution of this question and doubt for hee Leui. 26. Deut. 28. sayeth not that the wicked doe not dwel in the lande but that they shal not dwel in the land and this is according to the threatenings that God maketh against the contemners of his lawe and according to that which is pronounced against the wicked Ieremie also Iere. 12. 3. Psal 37. giueth the solution when hee prayeth Drawe them as sheepe vnto the slaughter and prepare them against the day of murther So doeth Iob also saying Loe their wealth is not in their hand Iob. 21. 16 31 The mouth of the righteous shal bring foorth wisedome but the tongue of the froward shal be rooted out Vnwillingly do men remooue a good tree from his place wherin it hath taken great and good rootes and bringeth foorth good fruit with abundance except they hope that it wil fructifie more in an other place And so when it is wel rooted it mooueth not but keepeth his place Contrarily the axe is alreadie set to the roote of the trees therfore euerie tree which bringeth not forth good fruit Mat. 3. 10. is hewen downe and cast into the fire Also Solomon knowing that the righteous is like vnto the good tree which giueth and bringeth foorth his fruite in due season hath saide that hee shal neuer bee remooued And after this he sheweth what fruit he bringeth forth when he sayeth That the mouth of the righteous shal bring foorth wisedome That which is proper vnto the heart hee attributeth vnto the mouth because it is the Organe of the heart and that Mat. 12. 34. 35. from the abundance of the heart the mouth
speaketh and that a good man from the good treasure of his heart bringeth foorth good thinges Nowe that this fruit is good it ought to be knowne enough to vs by that which hath bene saide of the excellencie dignitie and goodnesse of wisedome But the meanes to produce this Rom. 12. 7. Ephe. 4. 29. 5. 3. fruit is to folow the coūsel of the Apostle which saith He that hath an office let him waite on his office or hee that teacheth on teaching c. Let no corrupt communication proceede out of your mouthes but that which is good to the vse of edifying that it may minister grace vnto the hearers But fornication and al vncleannes or couetousnes let it not be once named amongst you as it becommeth Saintes Let euerie man as hee hath receiued the gift minister the same one to another as good disposers of the manifolde grace of God This same fruite is required of all and there is none 1. Pet. 4. 10 that can truely boast to bee a Christian except he bring it forth But chiefly the Ministers of the worde ought to bee careful and diligent to bring foorth this fruite I haue chosen you and ordeined you that yee shoulde goe and bring foorth fruite They are the husbandmen Ioh. 15. 16. Mat. 21. 41. and labourers vnto whome the Lorde hath let out his Vineyarde By this wee may knowe that the righteous are not great in number seeing there are but verie fewe that do giue themselues to speake wisely but almost euerie mouth doeth vtter vanitie and foolishnesse vncleannesse and wickednesse as is tried And forasmuche as the good tree doeth bring foorth his fruit in due season and wisedome is alwayes in season it is alwayes profitable yea euen necessarie it foloweth that the righteous doeth not cease to bring foorth wisedome by wholesome doctrine by good admonitions by holie corrections and iust threates according to that which is saide The mouth of the righteous wil talke of wisdome This same is chiefly fulfilled by the preaching of the Gospel which Psal 37. 3◠for to declare wel the Lord hath promised a mouth wisdō vnto his Apostles Saint Paul doth declare it when he sayeth This grace was giuen mee c. And when hee sayeth that hee preacheth Luk. 21. 15 Ephe. 3. 8. Collo 1. 28. the Gospel admonishing euerie man and teaching euerie man in all wisedome that wee may present euerie man perfect in Christ Iesus against the mouth of the righteous hee setteth the tongue of the frowarde that is a frowarde tongue which speaketh nothing but vanitie filthines and wickednes lying fraude cursing slandering false swearing flatterie wanton songes and other idle wordes All these thinges are euil fruites the which ought not to proceede from the mouth of the faithfull neither can they vtter suche And because the tongue of the frowarde bringeth foorth suche fruites Solomon doeth place it in order and also doeth compare it vnto euil trees when hee sayeth that it shal bee rooted out Wherein hee signifieth that after the frowarde haue misused their tongues at pleasure by blaspheming of God and slandering of their neighbours in diuers sortes that at the last they shal be confounded and shal be compelled to holde their peace For they shewe there is no faithfulnesse in their mouthes their inwarde partes are verie wickednesse With our tongues will wee preuaile wee are they that ought to speake who is Lord ouer vs Psal 5. 10 12. 4. 73. 9. For they stretche foorth their mouth vnto the heauen and theyr tongue goeth through the worlde But it shall happen to them at the last as the Psalmist prayeth against them Rewarde them according to their deeds and according to the wickednes of their owne Psal 28. 4. inuentions The Lorde shal roote out al deceitful lippes and the tongue that Psal 12. 3. speaketh proude thinges But it is not without cause that Solomon is not cōtented only to say The tongue of the froward in the singular number but doeth attribute also vnto the tongue many wickednesses This is to shewe briefly that the tongue of man is stopped and infected with a great abundance of wickednesses and that it is impossible or at the least verie harde to remedie the same as more at large Saint Iames doeth declare saying Beholde wee put bittes into the Horses mouthes that they should obey vs and Iam. 3. 3. wee turne about al their bodie c. 32 The lippes of the righteous wil speake things pleasaunt but the mouth of the wicked speaketh frowarde things The righteous man for to vtter wisedome wel taketh heede of the speaking with his lippes any thing that shoulde displease God or which ought to bee yrkesome or troublesome vnto his neighbours but hee guideth his lippes wisely speaking according as hee knoweth to bee the pleasure and wil of God and therwith hee laboureth to please al men with his worde so muche as is possible without offending of GOD and without giuing of offence to his neighbours This is that which Solomon meaneth when hee sayeth The lippes of the righteous wil speake of acceptable thinges Whereupon foloweth that the lippes of the righteous are occupied in pronouncing the worde of God the which hee woulde haue continually in the mouth of man These words I command thee this day shal be in thy heart lay vp then these words in your hearts Seeing that God so straightly Deut. 6. 6. 11. 18. and expresly commaundeth this same it foloweth that if wee occupie ourselues in speaking so that then our tongues wil speake any thing that is pleasaunt vnto him Nowe that which pleaseth the Creator and Lorde of all the worlde ought well also to please his creatures that are his subiectes who for to please him ought to loue that which they know wil please him cōsidering also the excellencie and profit of this word the sweetnes thereof The wordes of the Lorde are pure wordes The lawe of the Lorde is an vndefiled lawe conuerting the soule O howe sweete are thy Psal 12. 7. 19. 8. 119. 103. wordes vnto my throte yea sweeter then honie vnto my mouth The wicked which despise and reiect the worde haue no cleane mouthes but filthie infected and altogether disordered giuen vp to euil speaking and to cast vp out of their throte al filthinesse and stinking sauour This is it which Solomon meaneth when hee sayeth but the mouth of the wicked doth speake frowarde thinges They are a viperous generation and therefore they can not speake well seeing they themselues are euil for out of the abundance of the heart the mouth speaketh Men vse not to gather grapes of thornes nor Figges of thistles Wherefore we knowe that it is not without cause that Solomon hath saide that the tongue of the frowarde shal be rooted out For sith that the wicked by the euil fruites of their mouth doe labour to poyson and to destroy their neighbours
and which worst is doe despight God by their blasphemies they wel deserue to be rooted out The eleuenth Chapter 1 FAlse ballances are an abhomination vnto the Lord but a perfect waight pleaseth him FOrasmuche as the worlde is replenished with fraud and deceit with vsurie and greedinesse with theft robberie with counterfaiting and falsifying therefore the commandement is not esteemed Thou shalt not do vniustly in iudgement in line in waight or in measure Thou shalt not haue in thy bagge twoo maner of waightes a Leui. 19. 35. Deut. 25. 13. great and a smal There is no account made of the promise that God addeth vnto this commandement That thy dayes may bee made long on the earth neither also is the threatening feared that foloweth for whosoeuer shal so doe shal bee abhorred of the Lorde In this sorte wee iudge lesse of God then of mortal men If a mighty and riche man hath made promise of any thing wee wil trust to receiue according to his promise and in the meane while they wil bee diligent to please him if he threaten they wil feare him and wil take heede to doe any thing that shoulde displease him But although that GOD is true yea euen hee himselfe the onely trueth otherwise he shoulde not bee GOD and that hee doeth testifie his trueth vnto vs by diuers witnesses yet wil wee not trust his promises as wee shewe when wee make no account to labour for to please him And also though hee be true and faithful and doeth threaten but vppon iust cause yet doe we not tremble nor feare his vengeance albeeit he declare the same by faithful witnesses Moyses is one of the witnesses of the promises and threateninges as wee haue nowe heard After him came Solomon indued with great wisedome of GOD who doeth witnesse the same in this place First of al hee threateneth them which oppresse and deceiue their neighbours in any matter whatsoeuer it is when hee saieth 1 False ballances are abhomination vnto the Lord he doth threaten them I say with eternal destruction and damnation For it followeth wel that if a false ballance displeaseth the Lorde and that hee doeth abhorre them that then they which vse them are wicked and therefore cannot remaine but are as chaffe which the winde driueth away and so goe to destruction for the way of the wicked shal perish seing also that it is saide Thou art not a GOD that louest wickednesse c. But to the ende that we may knowe Psal 1. 6. Psal 5. 4. who they are that God abhorreth and that we also should abhorre them for nothing that displeaseth God ought to please vs but we should hate contemneit we must consider wherein the false ballance standeth and who they are that vse them Which for to doe let vs knowe that the ballance is taken for al waytes measures rule and for al Artes Sciences Lawes and behauiours that we vse towardes our neighbours wee may so vnderstande it by the place afore alledged by Moyses out of the which hee collected these things Likewise the Lord doth attribute rule and ballance to that which he doeth towards his Church for to restore it Iudgement also wil I laye to the rule and righteousnes to the ballance It is then a false ballance and deceiueable when wee doe not faithfully behaue vs towardes our neighbour when wee are slacke and negligent to paye our duetie or that wee labour to treade them vnder foote or to deceiue in any matter whatsoeuer it bee In all estates as we prooue by experience there are false ballances as betweene Merchantes Citizens Handicraftes men and labourers but the most hurtfull are they which are enclosed in the hands of false teachers who by fayre wordes and flattering speech deceiue the heartes of the simple and innocent After these may bee set the same of wicked Magistrates which are placed in the seate of God who is righteous and yet their houses are filled with the spoyles of the poore Nowe the perfection that is required of vs is that wee shoulde not imagine nor deuise any euil against our neighbours that wee shoulde not labour to become riche to their hurt but that in simplicitie vprightnesse of conscience we should procure their wealth with al our power This is the perfect waight which pleaseth the Lorde as sayeth Solomon They which vse this waight are acceptable vnto God and as the waight which they vse is perfect so doeth God allowe them for perfect and doth not impute vnto them the reliques of imperfection which is in them And forasmuche as they please God hee wil neuer bee displeased with them to destroy them Whereupon it foloweth that Solomon saying That a perfect waight pleaseth the Lorde doeth promise euerlasting life vnto them which vse it who although they be most commonly poore and miserable before the worlde yet are they riche enough and blessed for they are heyres of the heauenly kingdome and of wonderful riches 2 When pride commeth then commeth shame but with the lowlie is wisedome Man naturally desireth and wisheth to bee exalted vnto glorie and honour but hee knoweth not howe to attaine thereunto and therefore most commonly insteede to ascende and goe forwarde hee falleth backewarde and in place of glory and honour hee getteth confusion shame and dishonour and this is not without hurt but most commonly men are ashamed and confounded by the hurt that happeneth against their expectation and hope Our first Father Adam hath wel proued it and before him the Angels which kept not their first state but fel from their place Now as it hath happened vnto the Angels and to Adam euen so doeth it and shalbefal vnto al them that are proude This hath beene founde true in al ages And therefore according to experience Solomon doeth pronounce That when pride commeth then commeth shame If the world destroied by the fludde had beleeued Noe the messenger of righteousnesse it had not fallen into such shame and eternal destruction The builders of the Tower of Babylon haue tryed this true To be shorte if wee examine the holy histories Gen. 11. 9 of the Byble wee shal finde that they which haue beene raised through pride haue beene afterwardes confounded and ashamed and this same hath not befallen vnto the reprobate onely but also vnto the children of God as vnto Dauid and Saint Peter It is then good reason that the proude shoulde bee confounded and ashamed 2. Sam. 24. Mat. 26. for they rise not vp against men but against God to whom al knees ought to bowe and to whome al creatures ought to do homage seruice and to humble themselues vnder his mighty hande against the which none can resist For this cause I say it is necessary that they shoulde bee confounded and ashamed the one for a certaine time as Dauid and Saint Peter who by shame came to repentance but the other as the reprobate lye euer therein For what shame soeuer they feele in
this world yet doe they not cal themselues home to consider against whome they quarrel for to hūble themselues but doe harden themselues through pride and presumption As Pharao when hee pursued the people of God had diuers wounds yet he ceased not to rebel euē so he is shal cōtinew in eternal confusiō as al other proud arrogant persons that wil not submit humble themselues Nowe beholde the day commeth that shal burne as an ouen and al the proude yea and all that Mala. 4. 1. doe wickedly shal bee stubble and the day that commeth shal burne them vp saith the Lorde of hostes and shall leaue them neither roote nor branche The high looke of a man shal bee humbled and the loftinesse of men shall be abaced and the Lorde onely shall bee exalted in that day c. Wee must therefore be humble and we Esay 2. 11. shal not bee ashamed although the worlde doe contemne and reiect vs and that we be counted as the filth and doung of the world yet shal we not be confounded nor ashamed for all the dishonour that men labour to worke vs but wee shall bee praised and honoured so much as shal be expedient for the glory of God and for our spiritual health Ioseph had experience therof in Egypt Dauid had experience thereof in diuers sorts and therfore the Scripture confesseth that god hath chosen elected him And also hee generally cōfesseth Euē thou hast set me vp frō mine enimies that rose against me thou hast deliuered mee from the cruell man His eyes consider the poore and his eye liddes trieth the children of men Hee hath shewed strength with his arme he hath scattered the proude Psal 18. 48. Psal 11. 4. Luke 1. 51. 52. 53. in the imagination of their heartes Hee hath put downe the mightie from their seates and hath exalted them of lowe degree Hee hath filled the hungrie with good thinges and sent away the riche emptie These are the wordes of the Virgin Mary Likewise our Lorde Iesus who was esteemed as the shame and scumme of the worlde hath beene highly exalted Therefore wee must chiefly Phil. 2. 9. Mat. 11. 29. Ioh. 13. 14. Mat. 18. 4. learne of our Lorde to humble ourselues with his example also he hath made vs a promise which ought greatly to mooue vs to humble ourselues Whosoeuer therefore shall humble himselfe as this little childe the same is the greatest in the kingdome of heauen For whosoeeuer exalteth himself shal be brought low and he that humbleth Ioh. 14. 11. Luke 14. 11. 1. Pet. 5. 5. himself shal be exalted God resisteth the proude and giueth grace vnto the humble Solomon doeth giue vs the very same promise but yet vnder other words when he saith but with the humble commeth wisedome For it is as much as if he did say They which are not giuen vnto their owne iudgement which presume not of themselues neither doe esteeme themselues aboue others but doe labour to keepe themselues within the simplicitie of the worde by assuring themselues of the goodnesse and fauour of God and of his promises and through true repentance do giue thēselues to followe the righteousnesse that GOD hath commanded by his lawe and become subiect and obedient vnto this good father of heauen These I say that are such and haue set all their desire to doe the wil of God and which can say Lord my hearte is not Psal 131. 1. hawtie neither are mine eyes loftie neither haue I walked in great matters and hid from mee suche are accompanied with wisedome wherevpon followeth that they shall not bee confounded but shal-be exalted vnto honour For length of daies is in her right hande Pro. 3. 16. When there is so much riches in wisedome the which doeth accompany and follow the humble they shal be farre from shame and shal be crowned with immortall glory But to the ende that wee should not deceiue ourselues and in the place of humility to be accompanied with pride let vs note that there are some which doe count themselues and would also be esteemed of others to be humble and yet they burst with pride First of all wee place the hypocrites which in wordes doe abace and become lowly and yet indeede woulde bee the greatest As the Pope nameth himselfe to bee Math. 23. 5. 7. 15. Rom. 16. 17. Phil. 3. 18. 1. Tim. 6. 3. Mat. 7. 22. Rom. 10. 3. Col. 2. 1. Math. 7. 3. Rom. 2. 1. Luk. 18. 11 Heb. 11. 13 13. 14. the seruant of the seruants of God and yet for al that wil be worshipped The Monkes and Priestes doe also abace themselues both in words in gesture but they may bee set amongest the order of hypocrites of whome our Lorde Iesus Christe doeth warne vs And doe al their workes for to bee seene of men Secondly the false Prophetes and lying Doctours Thirdly those are not nor wil not bee contented with the puritie of the Gospel the which doeth preache vnto vs saluation in Iesus Christe but will bee saued by their workes Fourthly they which iudge others and doe worse themselues such are like the Pharisees 3 The vprightnesse of the iust shall guide them but the frowardenesse of the transgressours shall destroy them Wee are all pilgrims in this worlde but wee are so ignoraunt that we cannot guide ourselues in our iourney but are like vnto blinde men which presume and take vpon them to walke in the way without a guide they rather take the wrong way then the right and doe stumble and knocke themselues and they fal hurte themselues and are in danger to bee lost Suche is our state if wee be left to our owne nature wee wander out of the right pathe and if wee be not set in againe wee perishe For for to guide ourselues and to atchieue and come to the ende of our enterprise we consider and set before vs the greatest number and doe followe them and in so doing wee enter at the wide gate and walke in the broade Mat. 7. 13. way that leadeth to destruction And in this sort wee doe cleane contrary to that which wee desire for naturally wee desire to guide ourselues and so wel to dispatch our businesse that wee shoulde haue no hurt therby But it is necessary that we should want of our desire seeing that in labouring to doe our businesse wee proceede therein by deceit and malice by vnfaithfulnes lying and craftie packing by hypocrisie and feignednesse and doe not labour to enrich ourselues but with the hurt hinderance of our neighbors so that wee may well complaine with Dauid Helpe me Lord for there is Psa 12. 1. Esa 9. 17. 59. 3. 9. not one godly man for the faithful are diminished frō among the children of men And with Esay For euery one is an hypocrite and wicked and euery mouth speaketh folly For your handes are defiled with blood and your
wrath which shal fal vpon them and not vpon the righteous For the day of the Lorde shal come as a theefe in the night Likewise the substance of the 1. The. 5. 2. 3. righteous wherewith they shal haue made them friendes and treasures in heauen shal not bee vnprofitable vnto them when GOD shal declare his wrath and execute his vengeance vpon the wicked but their good deedes shal come in remembrance before God Solomon Mat. 25. 34. also doeth wel shewe it when hee setteth heere righteousnesse against riches and deliuerance from death against the day of wrath and that hee saieth but righteousnesse deliuereth from death Heere according as the Antithesis requireth wee wil take righteousnesse for the conscience of man which is righteous and vpright whereby man abhorreth fraude and deceite spoyling oppression and extortion iniurie and wrong al iniquitie and wickednesse and doeth in no wise desire to doe wrong vnto his neighbor what pouertie or miserie soeuer hee suffereth but if hee haue wherewith hee is readie to distribute of it and to helpe the necessitie of his poore neighbours not as by constraint with griefe and heauinesse but liberally with ioye such righteousnesse shal deliuer a man from death for God wil remember it When we thus speake Psal 112. 6. 2. Cor. 9. 9. we doe not attribute righteousnes to workes to deserue life before God for we bring workes and drawe them out of a pure and right conscience as out of a wel whose spring and roote is fayth For except that a man be assured that God loueth him and that he wil not suffer him to want but wil giue him sufficient he cannot haue such a conscience but before al other thinges hee hath temporal gaine or worldly honor in estimation and careth not though he doth wrong vnto his neighbours It is enough for him that he come to the ende of his enterprise and obteine his desire but the certentie and assurance that wee haue of the goodnesse power and prouidence of God doeth frame the conscience after such sort that a man loueth rather to suffer hurt then to bee an offence or to doe any other hurt or hinderance vnto his neighbours he will rather reioyce to see his owne taken away from him then to doe wrong to any other after the example of the good seruantes of God of whome the Apostle speaketh Ye suffered with ioy the spoyling of your goods c. Now that the same proccedeth of faith hee sheweth saying Heb. 10. 34. knowing in yourselues howe that yee haue in heauen a better and an enduring substance And by following this righteousnesse we 35 are deliuered from death hee doeth shewe it when hee doeth exhort saying Cast not away therefore your confidence which hath 38 great recompence of rewarde And also when hee alledgeth out of the Prophet that the iust shal liue by faith When wee haue so many faithful witnesses which doe alledge vnto vs that righteousnesse doeth deliuer from death let vs not desire to followe the wicked which prosper as it seemeth by their riches for they shall not endure but let vs followe iustice and equitie and we shall liue eternally not by our merites but because God is true in his promises For to looke for the same goodnesse in true righteousnesse we haue neede of patience And by this meanes wee shal bee partakers of these promises as saith the Apostle For you haue need of patience that after you haue doone the wil of God you may receiue the promise Heb. 10. 36. Wee see heere that the Papistes haue nothing for to build their merites nor free wil vpon for seeing that it commeth of faith it is the gift of God the which maketh in vs both the will and the deed euē of his good pleasure Euen so there is nothing for to establishe Phi. 2. 13. the opinion of those which aske the libertie of the fleshe for righteousnesse worketh not after his fantasie but according too the wil of God the which he doth declare vnto vs by his law which is the rule of perfite righteousnesse 5 The righteousnesse of the vpright shall direct his waye but the wicked shall fall in his owne wickednesse Wee wil take righteousnesse heere as wee did in the former sentence that is to say for a right and sounde conscience This righteousnesse is not founde in the wicked dissemblers and hypocrites in deceiuers and lyars in flatterers and slaunderers in theeues and vsurers but it is proper vnto a righteous man who walketh in integritie suche is declared vnto vs. Psal 15. Likewise Solomon doeth attribute it vnto the vpright and also hee denieth closely that it doeth not apperteine vnto the wicked For to shewe the profite of this righteousnesse hee hath saide heere before that it shall diliuer from death wherevpon followeth that the perfect right and iust Eze. 3. 21. 18. 5. 33. 14. man shall not dye but liue for euer But before that hee attaine the fruite of this life it behoueth the perfect man to bee a Pilgrime in this worlde and to walke in pathes which are not without great difficulties and lets greatly painefull the which man of himself cannot ouerpasse in such wise that oftentimes hee is tempted to forsake his way and to wander vp and downe fieldes and to enter into the brode way which leadeth to destruction He is I say tempted through the straightes that hee meeteth withall the which happen from diuers partes for in this way hee is besieged and assaulted of the Diuell by the worlde and of his owne fleshe not onely weake but also malicious But his righteousnesse his perfect and vpright conscience shal ouercome al these difficulties and shal passe ouer and escape al these stoppes for by the guiding thereof the perfect man shal bee strong in our Lorde Hee shal fight by faith and hope the guides and gouernours of his conscience against the worlde and shall ouercome it For albeit that hee shal be greatly tempted to leaue his way for to followe the wicked which prosper and in this life take their pleasures delightes ease that they may bee partakers yet is hee not carried away by suche temptation but going forwarde in goodnesse hee is pleased and satisfied with the blessing of God as it is saide in the 37. Psalme Also though the worlde doe mocke hate and persecute him yet careth hee not for it nor feareth it but putteth his trust in the Lorde which hath power in heauen in earth he prayeth Lord leade me in thy righteousnesse And trusting to bee heard to obteine his request hee Psal 5. 8. Psa 18 30. Psal 27. 1. saith The way of God is vncorrupt c. The Lorde is my light whome shall I feare The Lorde is the strength of my life of whom shal I bee afraide The Lorde himselfe doeth teache thus too fight and to bee assured saying If the world hate you knowe that it hated mee
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
but to shewe their beautie and to drawe the worldlings couetous and vndiscreete to gaze at them for to bee led away with euil lustes to committe wickednesse and to abuse their company also the holy scripture for to aduertise women of their behauiour and what countenance they ought to holde doeth 1. Cor. 11. 5. 14. 34. Ephe. 5. 2 1. Tim. 2. 9. 5. 4. Tit. 2. 4. 5. 1. Pet. 3. 1. teache them howe they ought to behaue themselues in al their kind of life whether it be in publike or in priuate whether it be in mariage or in widowhood If women doe otherwise they defile the beautie that God hath giuen them and doe despise this honest and pleasant gift of God and so they become vnthankeful not esteeming the beautie which God by his grace hath bestowed vpō them as they ought Solomon doeth wel signifie it when hee sayth As a iewel of golde in a swynes snout c The swyne is so much giuen to wroote with her nussel or with her snout in the earth euen in the myre and durte that the faire ornamantes and precious iewelles doo nothing become her if they bestowe any vppon her it is in vaine for shee doeth defile them without any discretion euen so the woman which doeth reiect the former holy admonitions and doeth guide herselfe without wisedome counsel reason and honestie by giuing herselfe to be light and gadding and folowing the dissolutenesse and intisementes for to liue in pleasures and lustes and desires of the fleshe she hath in vaine receiued beautie For being of so wanton behauiour and countenance shee defileth and destroyeth so much as shee can the precious iewel of beautie that God hath giuen her Heere we may see that the whores which delight in their beautie are much deceiued they make themselues beleeue that they are faire and gorgeous and haue so long wallowed and plundged in the mire and filth that there is no stink in the world so infectiue as they are so that the fauour of them ascendeth vp to heauen and maketh them abhominable before God We know it by his lawe when he forbiddetth to commit who redome and also Esay 3. 15. 1. Cor. 6. 9. Heb. 13. 4. by his threateninges that hee maketh against the adulterers and whores in the thirteenth to the Hebrewes 23 The desire of the righteous is onely good but the hope of the wicked is indignation Solomon doeth wel shewe vs heere that we must not trust to the iudgement of the worlde nor to that which wee see outwardly for as it hath beene alreadie handeled the righteous in this worlde are in so miserable estate after the outwarde apparance that it seemeth God hateth them and that hee seeketh to destroy and kil thē and therefore if they hope that any good shal happen vnto them yet is their hope nothing worth for it seemeth there can happen nothing vnto them but euil seeing that in the iudgement of the worlde they haue God against them But as hath beene saide Solomon will not haue vs to bee of suche an opinion when he saith That the desire of the righteous is onely good They desire that God woulde bee merciful vnto them in al their affaires and needes and should assist them and should neuer forsake them but that after hee hath deliuered them from al misery hee would giue vnto them of his meere liberalitie and grace euerlasting felicitie in the kingdome of heauen and as they desire and hope so they obteine The Lorde also wil bee a refuge for the poore a refuge in due time euen in affliction And they that knowe thy name will trust in thee Psal 9. 9. 10. 37. Psal 145. 18 for thou Lorde hast not failed them that seeke thee Trust thou in the Lorde and doe good dwell in the lande and thou shalt bee fed assuredly The Lorde is neere vnto al that call vppon him yea that cal vpon him in trueth We plainely see that there happeneth nothing but good vnto the righteous according to their wishe and hope Wherefore casting aside the iudgement of the worlde let vs giue ourselues vnto righteousnesse desiring the aide and helpe of god for to guid hold vs in the same in what sort soeuer we be shaken wee shal not fal but vpon our feete Contrarily the wicked doe prosper in suche wise that it seemeth that God doeth fauour them and with open mouth they are called honest men And therfore they make themselues beleeue and haue this vaine hope that they shall not perishe and in the meane while they care not what they doe they abounde in wickednesse and spare neither God nor their neighbours whereupon they prouoke the Lorde vnto wrath against them as Solomon doeth signifie saying But the hope of the wicked is indignation The Psalmes before alledged doe shewe it wel and also many examples of the Scripture Let vs not then enuie the state of the wicked but let vs pray that it woulde please God to direct vs in his way and that al our desires may rest in the same In this manner wee shall auoide the indignation and displeasure and shall obteine the good that wee wishe for Wee shal auoid indignation by two kinde of waies for not being made voide of our desires and hope we shal not dispite ourselues against God and shal not blaspheme as the wicked doe and we shal not also prouoke his indignation against vs. 24 There is that scattereth and is more encreased but he that spareth more then is right surely commeth to pouertie After the iudgement of the worlde and feeling of the fleshe the manner to abound in worldly wealth is to get and lay vp for himselfe and to keepe and holde it and not to disperse the fruites which come there of but to make a treasure of them and to spende them warily for his owne vsage For wee see by experience that they which doe so vse thē become soone rich or at leastwise are esteemed such for we see them to possesse much goods Cōtrarily they which make great cost though they greatly abound doe consume them by litle litle and specially they which dispend riotously prodigally where there is no need but in pomp in delicacie pleasure ostētation Wee see this almost daily come to passe but also on the other side there be which are liberal distribute their goods plentifully and yet ceasse not but still to abounde and doe greatly encrease contrarily there are which bee so sparing that they wil not vse nor shew mercy where need requireth and yet they wast come vnto pouertie Although the first is of the greatest shew and that it is commonly seene with the eye yet is it not so certaine as the contrary For this cause Solomon not staying himselfe by the sight of the eies doubteth not to say There is that scattereth and is more encreased And heerein hee agreeth with the saying of the Psalme A smal thing that
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
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
displeasure they disguise themselues vsing fraude deceite treason and laying await and so it is not easie for a man to take heede of them nor to resist them but is constrained to suffer their wronges and violences with great griefe and melācholiousnesse Solomō doth signifie this same when he saith Deceite is in the hearte of them that imagine euil As if hee did say it is a common and dayly thing that they which imagine euil which wil hurt and hinder their neighbours doe not at the first sight shew thēselues such as they bee in their heartes but doe vse both words and deedes cleane contrary vnto their thoughts and enterprises as the deuil hath doone for to destroy men and Iudas for to murder our Lord Iesus The Pope his shauelings haue no lesse doone for to destroy the Churche of our Lorde and doe stil continue at this day But what deceite soeuer they beare in their heartes they cannot so much hurt as they woulde for the Lord by the lampe of his Gospel doeth giue vs light and doeth shewe what their furies are making vs to knowe their wickednesses so that the Lorde nowe fulfilleth that which is saide and then shal the wicked man bee reuealed whome the Lorde shal consume with the spirite 2. The. 2. ◠of his mouth and shal abolishe with the brightnesse of his comming c. There are also other people which cary deceit in their heartes as are murderers but the most dangerous deceite is that whereby trappes are laide for soules when in burdening them with the doctrines of men they are made to beleeue that in keeping thē they hold the way to life and thereby men are brought to eternal death Wee haue saide that when a man cannot take heede of the deceites and treasons of the wicked and that he is compelled to suffer their iniuries and violences that they haue inuented maliciously that it is with griefe and sorow Experience doth shew it Solomon doth note it when against deceit he setteth ioy saying But to counsellours of peace shal be ioy And when he placeth the counsellours of peace against them that imagine euil he sheweth that the imaginers of euill so much as in them lyeth doe trouble al and set al things in disorder making diuisions and discordes seditions and insurrections the which things do cause great troubles and sorowes Contrarily they which are giuen vnto holy meditations and good thoughtes and haue set their loue vpon the lawe of the Lord studiyng therein day and night and in following this holy lawe doe labour Psal 1. 2. to set peace in the worlde Suche people doe not bring trouble nor sorrowe but ioy not such as the carnal and worldlinges doe bring who cannot reioyce except a man please and followe the affections of their fleshe and make an account of no reioycing but when they flowe ouer in all insolences and dissolutions But the counsellours of peace doe so reioyce them that receiue their counsel that they are best content to see things in good order that they prayse God and giue him thankes therfore and haue al their delite to followe that which is shewed vnto them by the counsellours of peace To the end then that wee may be partakers of this ioy wee must folow the counsellours of peace which are chiefly the ministers of the Worde whereby they teach vs to bee at peace with al men not onely so but also with God Al things are of God who hath reconciled Rom. 12. 18. 2. Cor. 5. 18. vs vnto himselfe by Iesus Christ c. By this ministery they make peace betweene God our consciences We haue also other counsellours of peace that is to say our Lords gouernors which watch ouer the gouernment of the common wealth and make holy ordinances for to stop slaunders dissentions seditions and insurrections that the people cōmitted to their charge may liue in peace Wee must yeelde vnto their lawes not onely to the ende that wee may auoide outwarde trouble but also that wee may haue peace in our consciences S. Paul doth signifie the same when he saith And Rom. 13. 5. therefore wee must be subiect not only for feare of wrath but also for conscience sake We ought also al to be counsellors one to another euery man after his state and calling so doing wee shal haue cause of ioy For the Lorde saith Blessed are the peace makers for Mat. 5. 6. they shal be called the children of God This sentence might be vnderstoode after another sort that is to say that as they which deuise euil for their neighbours are giuen vnto deceite and treasons euen so they which wishe peace vnto their neighbours are filled with ioy and are not vexed in mind as they are that inuent malice for against their willes their conscience doeth reproue them and are in an horrible paine albeit they labour to reioyce in their wickednesse to the which they are giuen without griefe with an vnbrideled lust The counsellours of peace are oftentimes tormented aswel without as within but yet they ceasse not to reioyce and to haue peace in their consciences knowing that they walke vprightly c. 21 There shall no iniquitie come to the iust but the wicked are full of euill It hath beene seene in al times and yet stil is seene that the iust are persecuted as the wicked and vngodly but Solomon doeth cleare them from al iniquitie contrary to the iudgement of the worlde when hee saith There shall none iniquitie come to the iust Wherin at the first sight he seemeth to speake against the Scripture Who can bring a cleane thing out of filthinesse there is none What is man that he shoulde be cleane And hee that is borne of Iob. 14. 4 15. 14. Pro. 20. 9. Eccle. 7. 22. Iohn 3. 6. Rom. 3. 22 woman that he shoulde be iust Who can say I haue made my hart cleane I am cleane from my sinne Surely there is no man iust in the earth that doeth good and sinneth not That which is borne of flesh is fleshe For there is no difference for al haue sinned and are depriued of the glory of God c. Or at leastwise if hee doe not gainst say the Scripture it seemeth that there is none that is righteous Al are gone out of the way they are al corrupt there is Psal 14. 3. Mat. 6. 12. 1. Iohn 1. 8. none that doeth good no not one Wee are commanded al to pray for the forgiuenesse of our sinnes If wee say wee haue not sinned wee deceiue ourselues and the trueth is not in vs. Nowe sinne commeth of none but of vs. Euery man is tempted when hee is drawne away by his owne concupiscence and is entised It Iam. 1. 14. seemeth then at the first sight that he should gainst say the scripture or of his saying it might bee inferred that there is none righteous and that the first part of this sentence is pronounced
and that God doeth not communicate his graces vnto vs for to vse them for ourselues without helping our neighbours it seemeth at the first sight that Solomon shoulde attribute malice and vnthankfulnesse vnto him that hideth knowledge and not suttletie except wee cal him suttle which hath the cunning to deceiue and to beguile his neighbours and to make his profite by the hurt of others Knowledge ought not to bee kept secret as Solomon himselfe hath shewed before in the first Chapter 20. verse and in diuers other places where he exhorteth vs vnto hearing God also hath wel shewed when hee hath raysed vp so many Prophetes for to teache his people of Israel Our Lorde Iesus Christ doeth teach vs likewise Ye are the light of Mat. 5. 14. 10. 27. 28. 19. the worlde c. That which I tel you in darkenesse doe you preach on the house toppe c. Goe and teache al people c. I answere that it is notlawful for man to holde his knowledge so secrete that he should make no man partaker thereof and also it is not the mind of Solomon to allow such kinde of doing And therefore that we may perfitly vnderstande this present saying of Solomon let vs knowe that hee speaketh by comparison setting the modestie and temperancie of awise and discrete man against the insolencie and excesse of the foolishe that hath neither manner nor measure in their sayings nor in their walking but are ful of boasting ostentation They would be seene and praised in things that are vaine nothing worth as Solomon doeth signifie saying that the hart of the fooles publisheth foolishnes The minde then of Solomon is Mat. 7. 6. to shewe that the wise man for al the knowledge hee hath wil rather holde his peace and keepe silence then to giue any signe of ostentation and boasting either in his words or workes He wil marke both the time and a fit occasion for to bestowe his knowledge and also he wil consider with what people hee hath to doe and according as he shal know to be expedient he wil imploy his knowledge in vtterance and in doing what he can for the honour of God and profite of his neighbours or if it be neâ—eful wil abstaine Giue not those thinges that are holie vnto dogges c. The Ministers of the worde are chiefly they that ought to conceale knowledge and to take good heed of saying or doing any thing by ostentation for they are sent of Christe for to preache the Gospel not in wisedome of wordes that the crosse of Christe shoulde bee made vaine And 1. Cor. 1. 17. 2. 1. 2. Cor. 2. 17. so they ought to followe the modestie of Paule who saith And I brethren when I came and that they may say Truely wee are not many c. And as for such is the duty of ministers euen so also they that are taught by them ought not to affect for to shewe that they learned muche and are very wel learned but must following the Iam. 1. 18 doctrine of Saint Iames being begotten by the worde of trueth and not of ourselues but of the proper wil of God bee swift to heare and slowe to speake But notwithstanding let vs not bee slowe to speake that wee shoulde not teache our housholdes and family also our neighbours where necessitie should require for of the gifts that God hath giuen vs wee must make our neighbours partakers Euerie one as he hath receiued And that not onely in wordes but in workes lest we be like them who when they 1. Pet. 4. 10 knowe any arte or science woulde haue none to know it but themselues they wil not gladly teache it to others and doe enuy them that doe knowe it Let vs not I say be like such people but without desiring ostentation let vs make our neighbours partakers with vs of the benefites giftes and graces that we haue receiued of God so doing wee shal be wise and shal conceale knowledge and shall not folow fooles who hauing their hearts puffed vp with pride and arrogancie with ambition and vaine glorie doe desire to be seene but because they are depriued of good and true wisedome haue not the knowledge of God they doe bring foorth of their heartes nothing but folishnesse and doe shewe openly that there is nothing in them but foolishnesse as though they proclaimed it by sounde of trumpet for to make it knowne to all and yet make themselues beleeue that they are very subtil and wise and would be counted such The Pope is the prince of such fooles as we may know by his traditions and by his conuersation For the heart of the foolish doeth not onely leade the tongue but also all the members of the body The Nichodemites do thinke to be subtil to bee wise and very discrete to wit when they hold their peace for feare of persecution but their hearts do wel preach foolishnes when by outward conuersation they conforme themselues become like vnto the wicked 24 The hande of the diligent shalbeare rule but the ydle shal be vnder tribute The Princes and great Lords of the earth are naturally led with a desire to rule so that they may commande others and no man to haue authoritie for to commande any thing that they may gather subsidies imposts custom tributes of others and themselues to be wholy exeÌ„pted And as they desire such things so are they graunted 1. Sam. 8. 11 Rom. 13. 5. 6. Wisd 6. 4. Iosu 16. 10. 17. 13. theÌ„ giuen theÌ„ of God Neuertheles haue they not al enioyed this graunt neither yet doe they al enioy it Wee haue seene in our time do stil see it that kings in captiuitie do pay great raunsomes likewise great Lords to be captiues and free Cities to bee in bondage This same came to passe commeth commonly to passe for want of heede and diligence as experience doeth teache it If 2. Sam. 8. 1. 2. Kings 18. 10. 25. 6. Deut. 4. 28. then Kings Princes and Lords would enioy the gift and graunt of God let them not giue themselues to idlenes and slouth vnto negligence and carelesnes to vanitie and pleasures vnto voluptuousnes and sportes but let them watche let them labour with great care and with al diligence and to doe that which is their duetie office Thus doing they shal rule as doth Solomon signifie in saying The hande of the diligent shalbeare rule but it wil be demanded whether it be lawful for them that are diligent to desire to beare rule I answere That they which are not placed in high dignitie ought to walke in suche humilitie that they may say with the Psalmist O Psal 131. 1. Lord I haue no high heart neither high lookes c. And that they may truely protest so they must folow the doctrine of our Lord and maister Whosoeuer wil be the greatest amongst you let him be Mark 1. 10.
it as to thinke it laweful for him to smite and kil him that hath diffamed him notwithstanding the greatest parte of the worlde doeth not esteeme it to be any great offence to slaunder their neigbours experience also doeth shew it when the worlde alwaies hath beene and styll remaineth ful of lying flatterers detractours false witnesses which haue laboured and still do labour to slaunder the good righteous chiefly as haue Ioseph Moses Dauid the Prophets Iesus Christ and his Apostles beene and nowe the poore faithful ones doe feele it Heere may bee seene that the iudgment of the worldlinges and carnal is first of al corrupted in this that they iudge the slandering of their neighbours so lite and smal a matter and if they be slaundered they counte themselues so greatly offended that they think it to bee lawefull for them too kil them that haue missesaide and backebitten them Afterwardes they are filled with crueltie when they slaunder the iust and innocent Secondly let vs note sithe that they which missereporte their neighbours that are but dust and â—shes are pronounced wicked by a more strong reason they that slaunder GOD so farre as they can are to bee esteemed most wicked but when wee cause men to make amendes for the dishonour they haue doone to their neighbours and not to GOD they wel shewe that they honor more the creature then the Creator Thirdly let vs note that in this present sentence we ought to behold the promise of life enclosed for the faithful which hate lying and speake trueth sith that righteousnesse is attributed vnto them Contrarily that the missereporters are threatened with death sith they are called wicked And so when we loue life and abhorre death we are heere exhorted to loue trueth and to mainteine the same to hate slaunderinges and diffaminges and to procure the honour of our neighbors 6 Righteousnesse preserueth the vpright of life but wickednesse ouerthroweth the sinner Wee al desire naturally to auoide hurt and danger and to bee in safetie and to keepe ourselues wel but most commonly wee knowe not howe and by what meanes to preserue ourselues as wee may knowe it seeing that many doe ouerthrowe and destroy themselues willing to saue themselues Nowe that wee may not bee of this number and that wee knowe howe to preserue vs Solomon doeth teache vs when hee saith Righteousnesse preserueth c. Heere hee teacheth vs no newe thing that we haue not seene But besides that which is there handeled wee must note first of all Pr. 11. 4. 5. 6 Eccle. 7. 21. 1. Iohn 1. 8. that as our righteousnesse is in this worlde neuer without sinne euen so wee are neuer so perfect but that wee may still growe for during this life howe right a path soeuer wee keepe yet can it not bee right vnto perfection Otherwise wee should not neede to aske Leade mee O Lord in thy righteousnesse make me to knowe thy Psal 5. 9. 25. 4. 25. 11. wayes O Lord Teache mee thy way O Lorde The perfection that God requireth of vs in this worlde is neuer such but that therin may alwaies bee founde some thing to bee amended neuerthelesse when wee walke in soundnesse of conscience and with a free hearte without dissembling and hypocrisie in that hee commandeth by his worde imperfection is not imputed vnto vs. And this is the cause wherefore the Scripture calleth vs vpright and perfect and also wee are so sith that God accepteth vs for such The Monkes Nunnes amoÌ„g the Papists do proudely brag of the state of perfectioÌ„ which hath bin brought out of the diuels shop the which giueth theÌ„ to vnderstande that they are not like other and that in this estate they deserue not onely for themselues but also for them that commend themselues to their prayers do good vnto their coueÌ„t They resemble the Pharisee but not in al things for the same gaue almes and fasted but these heere deuoure so that they deserue the curse Secondly Let vs note that if we wil bee wel preserued it sufficeth not to haue some beginning of religion of holy conuersatioÌ„ Luke 18. 11 Mat. 23. 14. and righteousnesse but wee must continewe and aspire vnto perfectioÌ„ without being weary Whosoeuer shal conâ—â—new to the end shal be saued And that we might learne to perseuer come to perfectioÌ„ the Lord hath set an order in his Church to the which we Ephe. 4. 11. Col. 1. 25. 2. Tim. 3. 16. must all obey In following this order S. Paul speaking of the Church saith Of whoÌ„ I am a Minister c. Al Scripture diuinely inspired is profitable for doctrine But what order soeuer wee holde in the Churche it is not in vs to make vs perfect this is the worke Phi. 5. 1. 6. 2. 13. 1. Pet. 5. 10. Phil. 2. 12. of God Holding for certaine that hee which hath begunne a good worke in vs wil finishe the same it is God that worketh in you both the wil and the deede For this cause Saint Peter prayeth But the God of all grace make you perfect And albeit that this is the worke of GOD yet it is not to say that wee must bee negligent but careful for to aspire vnto this perfection in following S. Paul Occupie yourselues about your saluation c. And hee giueth Phil. 3. 12. an example to pursue and goe forwarde when hee saith not as though I had already atteined to it eyther were alreadie perfect but I folowe c. But for to come wel to the ende of this same wee must haue loue which is the bonde of perfection If wee doe not Collo 3. 14. thus proceede wee cannot bee preserued for we are void of righteousnes of faithfulnesse of integritie and of sound goodnes wherein standeth the perfection of ioy and there is in vs nothing but wickednesse frowardnesse and vnfaithfulnesse which leade men to destruction and perdition Thirdly let vs note that albeit wee sinne continually and without ceassing and that wee must aske pardon for our sinnes confessing ourselues guiltie of death and eternal damnation because of our sinnes yet if it displease vs to haue offended and with true affection giue ourselues to wel doing the Scripture calleth vs not sinners for to condemne vs to destruction for our wickednesse but doeth cal vs saintes righteous innocent because that God for our faith and repentance doeth accept vs for suche not imputing vnto vs our faultes Wherefore when the Apostataes and transgressours for to lessen their sins wherof they are reproued doe say that wee are al sinners comprehending both good euil they lye falsly and doe belie God and his scripture and doe iniurie to the faithful setting them in the ranke of them which for their sinnes and wickednesse doe goe into destruction When they speake thus they condemne them that GOD absolueth by his worde 7 There is that maketh himselfe rich and hath nothing and that maketh himselfe poore
doeth not heere speake of this raunsome whereby the soules of the faithful are eternally redeemed but hee meaneth that if a man be taken in any misdeede that deserueth corporal punishment or that hee seeth himselfe in the hands of his enimies that desireth nothing but his death hee will not spare his goods if hee thinke that by them hee may escape and saue his life That Solomon meaneth so he himselfe doeth shewe when against this hee saith But the poore cannot heare the reproche Because that in what danger soeuer hee is or what threatening soeuer that is made him hee cannot redeeme himselfe for want of riches it is saide That hee heareth not the reproch Hee answereth not vnto the desires of them which haue him in their power that doe watch and chide him Theeues and robbers doe chiefly seeke after other mens purses and for the most part the iudges of the earth are like vnto them for they wil pardon greate theeues and hang vp the smal And thus wee may knowe that by their threateninges and reproches they say bring and yee shal be absolued ye shal redeeme your life they that haue wherwith doe heare reproche but the poore which haue nothing cannot obey Let vs also then vnderstand that Solomon teacheth not the riche that they shoulde deliuer themselues by their riches from the punishment that they haue deserued for their misdoinges Hee also teacheth not the poore to be rebels neither to despise correctiō but hee declareth vnto vs what often happeneth in this worlde If any man wil vnderstande that the riche are ransomed and that the poore do feare no exaction of them there is no inconuenience And heereof wee may learne that the poore which are contented and take their pouertie and lowe estate patiently are in greater quietnes thā the rich which feele much more care pensiuenesse to heape riches together and to keepe them they are most what in feare of them and in danger of their liues except the theeues and robbers doe see that they can otherwaies come by them But againe seeing that the riche worldlings and carnal men haue their hope and trust in their riches therefore it is a great heauinesse and trouble to be in feare of ransoming and robbing Nowe for to auoide such sorow and heauinesse Let vs folowe this sentence Put not not your trust in oppression nor in robbery Psal 62. 10. Mat. 6. 19. 2◠Luke 12. 15. c. After these worldly troubles they which shal not haue obeied to these admonitions shal haue eternal sorow Luke 6. 16. 1. Tim. 6. Iames. 5. 9 The light of the righteous reioyceth but the candle of the wicked shal be put out When our Lord Iesus Christ saith yee are the light of the Math. 5. 14. 16. worlde and after doeth admonishe Let your light so shine before men c. Hee first taketh the light for them to whome the charge is committed to teache the people not onely priuately but chiefly publikely Secondly for the care and diligence of teaching and by wholesome doctrine and by honest and good conuersation Suche light ought to reioyce their hearts to whome it is giuen as Esay doth shewe How beautiful are the feete of them which bring tidinges of peace Againe O yee desolate places of Ierusalem bee Esay 52. 7. 9 glad and reioyce together c. Also our Lorde doeth shewe it when hee saith That you may glorifie your Father which is in heauen For if wee glorifie God it is with ioy and gladnesse neither can it bee otherwayes doone Such light doth not much reioyce the worlde because it is giuen to wickednesse Nowe this is condemnation Iohn 3. 19. that light is come into the worlde and men loued darkenesse more then light This remaineth not onely where Popery is but is also cōmon there where the Gospel is preached But albeit that whatsoeuer is saide conteineth trueth and serueth to edification yet neuertheles it is not in this sense that Solomō speaketh of light The natural sense of this place is that Solomon speaketh of the ease prosperitie and felicitie both of the righteous and wicked Then when Solomon saith The light of the righteous reioyceth c. wee wil take it after that sorte as wee tooke that the citie reioyced for the prosperite of the iust Solomon then would say that the people is blessed and that they ought wel to reioyce amongst the which Pro. 11. 10. honest men haue no griefe nor trouble but are in ioy rest and prosperite The holy Scripture doeth often vse to shine to lighten brightnesse and light in this sense as contrarily a man cannot long reioyce with ease prosperitie and glory amongest the wicked seeing they fall into destruction Solomon doeth nowe signifie Psal 13. 4. 34. 6. 36. 9. vnto vs this destruction when hee saith that the lampe of the wicked shall bee put out Wherein wee must note that as by the light the scripture signifieth ioy glory ease and prosperitie euen so by darkenesse it signifieth the contrary Let vs then knowe that though Esay 30. 26. 60. 1. Pro. 1. 34. 32 2. 22. 4. 19. 10. 25. 27 28. 30. the wicked haue their ease that they prosper triumph yet that al shal bee turned into misery calamitie and destruction and therfore that we haue no greate cause of ioy when we see the glory of the wicked in this worlde no more then a candle is put out in a most darke night or that the Sunne doeth loose his light at high noone tide Moreouer let vs note that if the Kings and Princes of the earth wil shewe themselues righteous as they ought they must Psal 35. 6. Esay 13. 9. 10. 60. 2. Eze. 32. 7. 8. Ioel. 2. 2. 10. 31. 3. 15. Psal 20. 21. in their triumph and prosperitie labour to make their subiects glad in mainteining good pollicie not committing any exactions for to serue their desires and lustes but to folowe what is taught them by Moyses the Prophetes and Apostles and chiefly for to reioyce the poore faithful For wicked and dissolute persons reioyce not at good order but when thinges are in confusion They loue to sinne in troubled water And as such is the duetie of Kings and Princes so likewise ought subiects to reioyce when their Lords do prosper ought to sing with their heart Finally when he saith But the candle of the wicked c. Let vs learne that we are taught how we ought not to flatter the wicked howe high soeuer they be and what prosperitie soeuer they haue nor enuie their wealth and felicitie Otherwise our Candle should be put out For they which consent to Rom. 1. 31. euil are worthie of death c. 10 Onely by pride doeth man make contention but with the wel aduised is wisedome It seemeth to ourselues that we are of so good a nature that we desire nothing more then to gouerne vs wisely
doe finde them harde vngentle stiffe and cruel and so their way is harde and hated both to them and to their neighbours which doe knowe their hypocrisie dissimulation and fayning albeit that they seeme to bee gentle soft and gracious to the simple and vndiscreete and to their lyke As contrarily the men of vnderstanding which are soft and gracious to theÌ„ which loue wisedome doe seeme hated harde and sharpe vnto mockars and contemners 16 Euery wise man wil worke by knowledge but a foole will spread abrode follie Wee haue seene before that the craâ—tie or subtil man doeth Prou. 12. 23. hyde knowledge whereuppon it foloweth that hee is indued with knowledge and as hee is indewed therewith so doeth hee also gouerne himselfe thereby Solomon doeth signifie this guyding gouernement when he saith Euery wise man wil woorke by knowledge This knowledge is not the same whereof Saint Paule speaketh knowledge puffeth 1. Cor. 8. 1. Esay 11. 9. vp but the same whereof Esay speaketh which wil not hurte for the earth shal bee full of the knowledge of the Lorde as the waters that couer the sea Whereunto wee are exhorted by Saint Peter 2. Pet. 5. 5. Ioyne moreouervertue with your fayth and with vertue knowledge c. Solomon doeth wel shewe vs that hee speaketh of such knowledge when hee saith But a foole wil spread abrode follie The foolishe are depriued of this knowledge and therefore hee sheweth his follie proceeding in his affryres rashly without considering whither he doe wrong to his neighbours or no it is ynough for him to bee seene and praysed and to gaine something if it bee posible neither doeth hee care to bee beloued nor yet to loue his neighbours but is ready rather to fight against them if hee thinke that they hinder him to come to the ende of his enterprises Heereby wee may know that there are very fewe wise men in the world and that it is filled with the foolishe not with such as the worldlinges and carnal men doe count fooles true it is there are fooles about whome the mockers and iesters doe take their pastime and make them as it is sayde may games the world is but too full of such fooles but of such as are counted foolishe and are abhorred of the worlde their number is very smal Blessed are yee which suffer persecution for righteousnesse c. Againe Blessed are Mat. 5. 11. yee when men reuile you and persecute you c. Heerein standeth the true wisedome as Saint Paule doeth expresse Let no man deceiue himselfe If any man among you seeme to bee wise in this worlde let him bee a foole that hee may bee wise They 1. Cor. 3. 18. which folowe these admonitions are the wise which rule themselues by knowledge And the greate wise men of the worlde with their great traine are but foolish for the wisedome of this world is foolishnesse before God 17 A wicked messenger falleth into euil but a faythfull Ambassadour is preseruation When Solomon setteth A wicked messenger against a faythful ambassadour hee teacheth vs wherein wee may iudge the messenger to bee wicked to wit when hee doeth not giue himselfe faythfully to doe the message that hee is sent for and to execute the office that is committed vnto him Solomon doeth threaten such a messenger with the fal of euil that is hee doeth foreshewe him a sharpe and harde punishement as hee doeth deserue by his infidelitie and disobedience whereinto hee throweth himselfe headlong either by set malice or by negligence and contempt And thus there is a double fal one whereinto hee falleth headlong himselfe the which is cause of the seconde Wee iudge that messengers or Ambassadours are wicked and disobedient when they breake or leaue out any parte of the commission that is giuen vnto them by their superiours and rulers and that rightly they are punished as traytours and vnfaythful By a farre more stronger reason then they which are sent of God are to be counted disobedient and traytors when they neglect the message of their Lorde and consequently are very worthy to bee grieuously punished the which they can by no meanes auoide as Solomon doeth signifie it when hee saieth That A wicked messenger falleth into euill Amongest the messengers and ambassadours of God in this worlde the principals are Kings Princes Magistrates Pastours and Ministers of the Churche Wherein if they doe not labour to doe their Psal 2. 9. 12. 82. 7. Wisd 6. 6. Eze. 3. 17. 33. 8. 34. 2. message wel punishement is prepared As it hath beene saide the wicked messenger doeth wel deserue to fal into euil for also asmuch as in him lyeth hee hurteth his neighbours as Solomon doeth signifie saying But a faythfull Ambassadour is preseruation Forasmuch as hee attributeth preseruation vnto the faythful Ambassadour hee giueth closely to vnderstande that the wicked messenger bringeth death and is a murtherer for the which cause it is good reason that hee shoulde fal into euil The worlde is greatly filled with such messengers as wee may see by the multitude of decrees and wicked iudgementes that are pronounced and executed vpon the innocents Also we may see it by the false doctrines which are sowne by the hypocritical Fryers of the Popish Churche For to knowe that Kings Princes Magistrates and Pastours of the Churche are messengers let vs note that a man is called a messenger when hee is sent vnto any place for to doe or say any thing Wherevpon it right wel foloweth that wee may cal Kings Princes Magistrates and Ministers the messengers of God for they are sent from him And Saint Paule saith that powers are ordeined of God And the scripture doeth cal them by a 1. Pet. 2. 14. Rom. 13. 1. Psal 82. 6. 2. Cor. 5. 20. 1. Cor. 4. 2. 2. Cor. 6. 3. Mat. 24. 45. 25. 14. name that signifieth not only an Angel but also God Euen so wee cal the Ministers of the worde the messengers of God for they are sent for to carry the message of reconciliation in this ministery they ought to behaue themselues faythfully and without offence And consequently al faithful men euery one according to the charge which is committed to him ought to behaue themselues faithfully with care and diligence otherwise we fal first into corporal euil and afterwardes into euerlasting euil Contrarily they which haue faithfully executed their office as they are healthful and serue for preseruation to theÌ„ vnto whome they do seruice euen so also they themselues shal obteine health and preseruation they shal not fal into euil but shal prosper Solomon doeth signifie this same saying A faythful Ambassadour is preseruation Wee do very willingly receiue and welcome and honour a good Phisition by whose arte and science wee obtaine health wee shewe him a cheereful countenance and if wee bee able wee wil giue him giftes and presentes and doe wishe him felicitie and prosperitie Therefore when Solomon doeth attribute
trauaile but wee must confesse that both Psal 127. 1. corporal and temporal riches are the giftes of GOD and also the possession of the inheritance and holding thereof Our Lorde Iesus Christ doth well shewe it when hee doeth teach vs to aske of our father Giue vs this day our daily bread We may learne then to aske of him that it may please him to keepe and preserue them for vs. And if he suffer vs to be spoyled of them let vs knowe that hee doeth it not without good and reasonable causes that is eyther for our sinne or to prooue our patience or for to teache vs too knowe that wee must not stay ourselues vppon worldly riches Secondly wee must note that it is lawfull for fathers and mothers too keepe and lay vp in store some riches for their children but they must also be carefull too flie couetuousnesse Thirdly seeyng that the earth and the contentes thereof is the Lordes therfore 1. Tim. 6. 7. 2. Cor. 8. 7. 9. 6. Heb. 13. 5. Psal 24. 1. Tit. 1. 15. it followeth that sinners haue nothing in the worlde that properly belongeth vnto them nor vnto those which vse the goodes of this worlde with a wicked conscience And therefore when Solomon doeth attribute any wealth vnto the sinner eyther hee speaketh vnproperly or after the iudgement of the worlde which esteeme the riches to belong vnto them which doe inioy them vppon the same title to wit that they are without fault before men Fourthly albeit that the lande is reserued for the iust yet is it not lawfull for the good and iust to take and vse at their pleasure what the wicked doe enioy and possesse except they haue expresse commaundement from the Lorde as when hee ordained that the people Exod. 11. 2. 12. 35. Deut. 1. 7. of Israel should enter into the land of Canaan for to possesse and inherite it 23 Much foode is in the field of the poore but the field is destroyed without discretion There is none of vs but doth naturally desire to haue abundance of victual for to keepe both ourselues and our familie from pouertie and beggerie We are very glad when we see fruitfull seasons and are partakers thereof but it is not ynough too desire the same as Solomon doeth shewe it vs for wee may see that hee sheweth Prou. 4. 12. 11. therewith what we must doe for to get foode as hee had done before Nowe that wee may profitably tyll our lande and get foode for to refreshe vs hee teacheth vs what we shoulde bee when hee sayeth Muche foode is in the fielde of the poore If wee wil get much foode wee must then become poore This saying will bee iudged to bee verie straunge at the first sight for wee can not desire to bee poore because wee see oftentymes yea daily howe hardlie the poore liue and suffer great scarcitie Againe the couetous and vsurers the riche worldlings and theeues which are like vnto vnsatiable gulfes will mocke at this hearing say that we must become poore to obtaine much foode But when wee shal vnderstande in what sense Solomon speaketh of the poore wee will not thinke this sentence straunge and shall knowe that indeede wee must become poore to obteine muche foode and if the poore were not al the worlde shoulde smart for it By the poore Solomon doth not vnderstand them which are destitute of al worldly riches Suche kinde of people doe labour onely for other and that which they doe is not called their labour but theirs which did set them on woorke and hyre them and paye them for their daily labour or taskes But in this place the poore are suche as doe not thinke themselues so riche that they can passe without labour and lyue ydlely they set not so muche store by themselues but that they wil abase themselues to doe euen the vilest office that we can think of so that in doing thereof they may not bee vnprofitable Of suche kinde of poore did Solomon speake In the fielde of suche people there is oftentimes much foode for God blesseth their labour giuing them enough and a contented minde which is more then the great abundance of suche as are proude and swolne with Pro. 12. 9. their riches and maketh no account to set themselues on woorke For a certaine time their prouisions shal abounde in their houses but afterwardes God bloweth vppon their riches and they vanishe away Contrarily suche are the poore that they are contented with a litle and trauel duely and orderly about that which they possesse and take not in hande more then they can doe knowing that hee which gripeth too muche can not long time holde it The labour of suche kinde of people is oftentimes verie fruitful and bringeth foorth muche though there is no great boast of it for it is done in time and season Beholde howe there is muche foode in the fielde of the poore Contrarily when a man taketh in hande verie muche and more then hee can his labour must needes perishe seeing hee can not doe it in due time Solomon doth well expresse it when he saith But the fielde is destroyed without discretion This needeth no exposition seeing it is knowne by experience yet notwithstanding the want of discretion may be founde not only where more is taken in hande then can bee done but also there where through negligence men make not account to set themselues on woorke and are verie glad to doe nothing but are delighted in idlenesse and slouthfulnesse There the fielde which shoulde bee wel tilled is lost and that whereof he shoulde rayse profite is vnprofitable and so such haue not muche foode but scarcitie and pouertie according to the former threatening Euerie one of vs in our estate and calling are here exhorted to labour if we wil haue much foode Pro. 6. 10. 11. For by the labour of the poore Solomon signifieth all kinde of woorke and labour which is done with care and diligence But seeing that spare diet fasting abstinence and sobrietie are greatly commended in the Scripture some wil aske whither it is lawful to desire abundaunce of victual and to take muche thereof or no I answere That it is lawful for vs to desire that which God doeth promise vnto vs by his Woorde but it is not lawful for vs to burn with couetousnes neither that we should be like vnto gluttons and drunkardes which the more they eate and drinke doe more desire the same and are neuer satisfied It is lawful for vs to desire that God woulde giue vs fruitful seasons and to blesse our labour and trauel that wee may haue profite thereby and not to trauell in vayne and that our desires shoulde not tende to enrich ourselues nor to fil vs and stuffe our bellies with excesse but of the prouisions and gayne that God shall sende vs wee woulde desire to bee good disposers and Stewardes and woulde take paine to doe it In this manner we
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
the Actes of the Apostles And if all our talke ought to bee true aboue all it is necessary that the wordes which concerne God and Christian religion shoulde bee vttered with trueth The Ministers therefore of the worde ought chiefly to bee true witnesses 6 A scorner seeketh wisedome and findeth it not but knowledge is easie to him that will vnderstande It seemeth at the first sight that the first part of this present sentence repugneth against diuers places of the Scriptures Pro. 1. 7. 22. 24. Pro. 2. 3. 4. 5. For Wisedome hath called and her counsell is refused And shee promiseth the knowledge of GOD. And thus it seemeth that shee speaketh agaynst herselfe Furthermore forasmuch as there is no wisedome but in GOD and from God wee can not seeke wisedome except that wee seeke God who is contemned of scorners and therefore they seeke neither him nor his wisdome but they say in their heartes there is no God The wicked careth not for God The foole hath saide in his heart There is no Psal 10. 4. 14. 1. Wis 6. 12. Mat. 7. 7. God On the other side Wisedome shineth and neuer vadeth away and is easily seene of them that loue her and founde of such as seeke her And our Lorde sayth Aske and it shal be giuen you c. We see by these scriptures that scorners do not seeke wisedome that if they did seeke her they shoulde finde her I answere For to finde God and his wisedome truly wee must seeke her with all our hart as we ought to haue vnderstood it before And Moyses doeth Pro. 2. 3. Deut. 4. 29. teache vs also the same But if from thence thou shalt seeke the lord thy God thou shalt finde him if thou shalt seeke him with all thyne hearte and with al thy soule And to doe this wel wee must forsake our wickednesses Seeke the Lorde whiles he may be found call vppon him whiles hee is neere And wee must walke truely in Esa 55. 6. Psal 145. 1◠the feare of GOD The Lorde is neere vnto all those that call vppon him yea to al that cal vppon him in trueth Mockers and scorners doe not seeke the Lorde after this sorte and therefore they doe not finde him And yet Solomon doeth not lye when hee sayth That the scorner seeketh wisedome For his intent is not to attribute suche care vnto scorners which nothing at al regarde the worde of the Lorde the which is our wisedome and vnderstanding when we receiue it in feare and that by the same wee learne to assure ourselues of the goodnesse of God towardes vs and that renouncing al wickednesse and abhorring it wee set all our delight to follow the commandement of the Lorde But because that the scorners doe labour to make themselues beleeue that they tende to gouerne themselues wisely and woulde be esteemed wise for if they be reprooued for their wickednesse incontinently they crie with open mouthes that they are honest men indeede we shal see some of them which wil shew some signes wherby it shal seeme that they tend to none other thinge but to behaue themselues wisely euen to bee guides of other for this cause Solomon saith that the scorner seeketh wisedome but because they seeke it not as they ought therefore they finde it not that is to say that they neither wil nor can gouerne themselues by wisdome But that it shoulde not trouble vs to seeke wisedome and that it might be easie for vs to find it rule ourselues thereafter we must haue knowledge Solomō doth declare it vnto vs whē he saith But knowledge is easie to him c. By a man of knowledge Solomon signifieth such an one as is careful to print the pure woorde of the Lorde in his hearte and to delight therein Such a man shal easily finde knoweledge and as hee truely seeketh wisedome so doeth hee also finde it and thereby doeth gouerne himselfe bearing Mat. 11. 30. willingly and gladly the yoke of the Lorde the whiche hee findeth easie 7 Depart from the foolish man when thou perceiuest not in him the lips of knowledge Because the worlde conteineth more fooles then wise men and that the fooles doe prosper in outwarde sight are strongest most riche and of greate credite and authoritie working all thinges after their owne minde and hauing flatterers to flatter them and to say they do well euen as they would therefore it seemeth vnto the weake and vndiscrete that they could do no better nor gouerne them more wisely then to ioyne themselues with them and to bee acquainted and familiar with them for too learne their knowledge whereby they may rule themselues as they doe and to attaine vnto the degree of their prosperitie credite and power But they are deceiued in this opinion for they can learne nothing to profit them Solomon doeth shewe it when hee saith Depart from the foolish man when thou perceiuest not in him c. Hee forbiddeth vs the companie of the foolishe their acquaintance and familiaritie also for it commeth not of feare that we prosper but rather in this that we be not cursed as are the foolish though they think farre otherwise and this commeth because they looke no further then to the earth and haue no knowledge of God but walke in darkenesse and haue their mindes and vnderstanding darkened with ignorance the which is the greatest plague they can haue in this life for suche an ignorance maketh them fall into muche wickednesse in the whiche they become obstinate and indurate whereupon foloweth their ouerthrow and destruction Nowe that the foolishe haue no knowledge of God Solomon doeth signifie it when hee giueth the reason wherefore hee warneth vs to departe from the foolishe man and saith When thou Rom. 1. 2. Ephe. 4. 17. 18. perceiuest not in him the lippes of knowledge Had they the knowledge of God and that their hearts were garnished with true knowledge they woulde speake of that which they knew and vnderstood For from the abundance of the hearte the mouth speaketh And Mat. 12. 34. thus wee might knowe in them the lippes of knowledge and learne of them to gouerne ourselues wisely The which can in no wise bee doone for not onely they are emptie and voide of knowledge but do also hate it wherof it foloweth rightly that they do not delight to speake thereof to cōmen or talke therof for the instruction and teaching of their neighbours In steede then to knowe in them the lips of knowledge wee heare vanities and filthie disordered speaches which proceede from foolishnesse and malice wherewith their heartes doe greatly abounde Solomon doeth somewhat signifie the same when he denieth them to haue the lips of knowledge for sith they are great talkers and babblers they must needes haue lippes through whose infamousnesse wee may learne that they haue no knowledge of God but are filled with malice and foolishnesse Pro. 12. 23. 13. 16. They are great
medlers as Solomon doth declare And forasmuch as euil wordes doe corrupt good manners therefore it is not without cause that Solomon exhorteth and commandeth vs to departe 1. Cor. 15. 13 farre from the foolishe man And because that Popery is stuffed and replenished with suche foolishe men it were necessary for them which haue any good beginning of the knowledge of trueth to departe from thence for to seeke the lippes of knowledge and learning Wee must be diligent to followe this doctrine and this same of our Lorde Let them alone they bee blinde leaders of Mat. 15. 14. 2. Cor. 6. 14. the blinde c. And this of Saint Paule Bee not vnequally yoked with the infidels c. If wee cannot departe with our bodies yet let vs take heede from consenting vnto them but let vs rather rebuke them as Saint Paul teacheth vs. It belongeth vnto al Christians to doe the same without feare of loosing either life goods renowme or credite or the fauour of the worlde but it serueth chiefly for the Pastours of the Churche Our Lorde doeth Ephe. 5. 11. giue vs an example thereof If euery one of vs for his parte will doe this then must we arme our hearts minds with the pure doctrine of the Gospel and bee so filled there with that from the abundance of the knowledge that wee shal haue our mouthes shoulde bee opened for to vtter knowledge and learning for too Mâ—t. 10. 23 make our neighbours partakers with vs thereof that they might take no occasion to departe from vs but to loue and imbrace our companie and to desire our acquaintance and familiaritie It is not enough for vs onely to depart from the foolishe but wee must also labour to drawe others vnto vs and chiefly the weake and ignorant and to shewe ourselues soft gentle easie and tractable that they may knowe wee haue the lippes of knowledge and to vnderstande that wee haue discretion and wisedome for to gouerne our lippes not as they which trusting in their wits and wisdome speake as they list and wil for no reason that can bee brought them giue place vnto other nor hearken to any counsel but to speake as the wordes of God being readie to receiue instruction of them which are indewed with the spirite of God as they shewe by their sayings and doeings 8 The wisdome of the prudent is to vnderstand his way but the foolishnes of fooles is deceite There are many men which thinke themselues wise prouident and prudent when they so gouerne themselues that they saue themselues from hurt and hinderance and that none doe stop their profite and in the meane while doe labour with al their power to get credite authoritie and power and to encrease their riches and wealth of this worlde without caring whether they doe wrong or no to their neighbours so that it bee not perceiued or that men dare not rebuke theÌ„ for it But sith we must beleeue SolomoÌ„ which saith The wisedome of the prudent c let vs not esteeme such men to bee indewed either with wisedome and prudencie but onely with a diuelishe wisedome subtiltie and deceite which wil bring them to destruction for they vnderstande not their way Neither knowe they howe they ought to gouerne and guide themselues to doe their duetie and office belonging to their neighbour though they labour to make themselues beleeue that they are cunning and learned men but it is to make their profite to the hurt of our neighbours rather then they woulde misse and faile of their purpose This is not to vnderstand their way aright seeing that by such kind of doing they wander and stray out of the way so that they runne to destruction If suche prudent men had their eyes open for to see their destruction they woulde iudge that they did not vnderstande their way as at the last they shall both knowe and also repent it We haue an example heereof in the rich glutton Againe the answere made vnto the Goates doth also shew it But their repentance Wis 5. 3. Luke 16. 23. Mat. 25. 44. shal nothing profite them but the more to torment theÌ„ as our Lorde doeth wel signifie the same when hee threateneth to sende the vnprofitable seruant into darkenesse and when he saith that there shal be weeping and gnashing of teeth Whiles wee haue Mat. 25. 30. time therefore let vs take paines to vnderstande our way that wee may followe it But it might wel seeme that it is not needeful for man to vnderstand his way for to followe it and that there is nothing but foolishnesse and wickednesse therein and that by flying from it there shoulde bee rather wisedome and good discretion before God For al the imaginations of the thoughts of mans heart are Gen. 6. 5. 8. 21. euil continually Again The imagination of mans heart is euil euen from his youth Wherof it foloweth that al the waies of maÌ„ are nothing worth we haue al gone astray for their workes are wicked workes Let the wicked forsake his waies and the vnrighteous his owne imaginations and returne vnto the Lord. c. The answere Esay 55. 7. 59. 6. Iere. 18. 6. Euen as the seruant which forsaketh the worke that his Lorde and maister hath commanded him and giueth himselfe to his pleasure is wicked and slouthful euen so also hee which despiseth to walke after the worde of God who is our Lorde to whom wee al doe owe obedience and is giuen to liue after his fantasie is wicked and vnfaithful Contrarily as the seruant which wil truely shewe himselfe faithful and wise doeth carefully the worke of his maister as if it were euen his owne and indeede hee calleth it his because hee is bounde to do it and that it is his duetie and office to bee occupied therein Likewise if we wil shew ourselues wise prudent as we ought wee must apply our heartes and mindes to knowe the way which the Lorde in his worde doeth teach vs for to followe and walke diligently in the same Thus doing wee shal vnderstande our way not that it is properly ours not that wee haue chosen it of ourselues but because our duetie is to apply our mindes to know and to followe the way which hee teacheth vs and commandeth vs to holde Wee may say also that the way of Gods commandements is ours when he giueth vs grace to guide ourselues thereâ—n by his holy Spirite who maketh vs to delite therein and maketh vs that wee may truely say I haue had as great delight in the way of Psal 119. 14 thy testimonies as in al maner of riches They which vnderstand this way are wise and prudent and can gonerne themselues as apperteineth and as they know howe to auoide the snares of Satan and wil not bee deceiued thereby euen so their affections doe not stretche to deceiue any man Solomon doeth something signifie this same when hee saith But the foolishnesse of the fooles
is deceit Against wisedome hee setteth foolishnesse and against the prudent the fooles and against to vnderstande his way he setteth deceite Wherein he sheweth vs that for asmuch as the fooles do not vnderstande their way neither wil vnderstand it they are easily deceiued and also are giuen vnto fraude and deceit they are subiect vnto the baites of Satan and cannot auoide them as also they labour to entrap their neighbours and to hurt them euen to destroy them when they thinke they cannot obtaine their desires ottherwayes Suche crooked deceit is described vntoo vs in the Psalmes Beholde he shall trauell with wickednesse for hee hath conceiued mischiefe but he shall bring foorth alie Psal 7. 14. 9. 16. 10. 15. The foole maketh a mocke of sinne but among the righteous there is fauour Let vs first of all note when Solomon setteth the righteous against the foole that he speaketh of wicked fooles which hate know ledge which despise wisedome and instruction and are frowarde malicious vnfaithfulll arrogant and cruell For those are righteous which loue knowledge which make great account of wisedome instruction and are delighted with vprightnesse iustice goodnes and faithfulnesse and are ful of gentlenes humanitie and beneuolence Herein consisteth righteousnes as we may gather of the former Chapters and also by this present sentence when Solomon setteth the foole against the righteous and doeth attribute fauour vnto them Secondly when against making a mocke of sinne he setteth fauour wee must vnderstande that this mocking is ful of crueltie and that the foolishe doe not mocke as it were in passing by when they haue committed any wickednesse against their neighbours by doing of them wrong and iniurie in dooing of them violence to destroy them but they runne ouer head and eares and bathe themselues therein and are rauished and caried headlong with a great abundance of wicked desires and cruel thoughtes And yet notwithstanding they make no great account of their misdoings which they commit to the great detriment and destruction of their neighbours as if it were a light thing Solomon doeth somewhat signifie this same by the worde of making a iest or a mocke and hath plainely signified it heere before in the tenth Chapter and 23. verse The worlde hath alwayes beene replenished with such fooles as also was shewed in the same former place Thirdly when fauour is attributed vnto the righteous let vs note that wee cannot boast ourselues of righteousnes except we be led with sweete gracious affections towards our neighbours and delight to doe them good in folowing the exhortations of S. Paul Let al bitternes anger and Ephe. 4. 31. wrath crying and euil speaking bee put away from you with al maliciousnes Bee yee therefore followers of God as deare children and walke in loue euen as Christ hath loued vs c. But nowe put Ephe. 5. 1. 2. Coll. 3. 8. yee away euen al these thinges wrath anger maliciousnes cursed speaking filthie speaking out of your mouth But forasmuche as it is verie harde to finde suche fauour and gentlenes on earth we may wel know that the worlde is voide of righteous men 10 The heart knoweth the bitternes of his soule and the stranger shal not medle with his ioye The Scripture doeth transferre the bitternesse of the soule after diuers sortes and sundrie significations For first of all when Moyses admonisheth the children of Israel that there should not Deut. 29. 18 be among them any roote that bringeth foorth Gall and Wormewood Hee taketh the roote bringing foorth Gall and Wormwood for the inwarde malice of the heart the which doth so poyson man that hee delighteth and assureth himselfe in his wickednesse and not feeling the punishment of his misdoings hee bringeth foorth nothing but bitternesse angring and prouoking his frowarde and corrupted concupiscence to despise God Wee may gather this interpretation from the verie woordes of Moyses when hee afterwardes sayeth So that when he heareth the wordes of this curse 19. hee blesseth himselfe in his hart c. In this same signification is also bitternesse taken Secondly bitternesse is taken for crueltie malice and sharpnesse Thirdly when Ezechias saieth Beholde for felicitie I had bitter Hebr. 12. 15 Esai 38. 17. Act. 8. 23. Ephe. 4. 31. Iam. 3. 14. Luk. 22. 62 griefe but it was thy pleasure to deliuer my soule from the pitte of corruption And when also it is saide that Peter went out wept bitterly bitternesse is there taken for heauinesse sorowe and griefe as it is also in this present sentence when it is saide The heart knoweth the bitternesse of his soule Solomon doeth shewe it when against bitternesse he setteth ioye saying And the straunger shal not medle with his ioye Let vs vnderstande that wee are heere admonished not to seeke our ioye and consolation in outwarde thinges of this worlde when our heartes are troubled and sorowful but for to be deliuered and freed from our heauines sorow and to obteine ioye wee must runne vnto God knowing that it is not without cause that hee is called the God of consolation For vnlesse hee doeth comfort vs what ioye soeuer wee haue yet must the same bee turned into griefe and trouble Contrarily if hee giue vs ioye and comfort vs none can remooue nor take away our ioye Dauid doeth wel confesse this when he saith If the Lord had Psal 94. 17. 86. 3. not holpen mee my soule had almost dwelt in silence Let vs not be blinded and caried away with the pleasures of this worlde but let vs say with Dauid Be merciful vnto mee O Lord for I crye vnto thee continually 11 The house of the wicked shal be destroyed but the tabernacle of the righteous shal florish The wicked labour so muche as they can to make Solomon a layer as it hath beene alwayes their custome either by deede or woorde to belye those which haue threatened and condemned them in the Name of God Noe the Embassadour of righteousnes Hebr. 11. Gen. 6. 14. Mat. 24. 34 condemned the worlde of the wicked and that in following the worde of God but no thanke to them that they laboured not to shewe that it was but in iest wherewith they were threatened In steede where they ought to haue conuerted vnto God by true repentaunce and to feare his threateninges they endeuoured to make them voide in banquetting and feasting one with an other for to put them out of remembrance and for to preserue theyr houses and families they made mariages but for all that euer they could doe yet was the hande of God strongest and the ende declared that they were not threatened in vaine Thus their house was destroyed as was also the same of the Zodomites and Gomorrhians Gen. 19. 2â— Luk. 17. 23 2. Pet. 2. â— Mat. 7. 27. The wicked ought to looke for no other ende Let them labour to be riche and to strengthen themselues so muche as they
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
crowned with knowledge when wee giue our mindes and wittes vnto the worde of the Lorde following after his wil studiyng diligently and faithfully euery one in his vocation Moreouer let vs first note that albeit the state of the faithful which are discrete and wel ruled is bace and naught set by before the worlde yet before GOD who giueth them the crowne of knowledge they are in a kingly state whereof that wee may bee partakers let vs followe this exhortation of Saint Paule Brethren bee not children in vnderstanding but as concerning maliciousnes be children but in vnderstanding 1. Cor. 1420. bee of a ripe age If very constantly wee followe this exhortation and that wee ceasse not to perseuer for all the temptations which happen tyl wee come vnto vnitie of faith after the crowne Ephe. 4. 13. Iam. 1. 12. of knowledge wee shal obteine the crowne of life Secondarily let vs note that as a crowne is set vpon the head that it may bee seene euen so God crowneth the prudent with knowledge not that they should hide their talent in the earth but that they should bring it foorth to light and open shewe by sounde doctrine and 1. Pet. 2. 9. good workes for euen therefore are they crowned kings And heerein wee must perseuer what persecution soeuer is raised vp against 1. Tim. 2. 11. 12. vs. For this is a true saying For if we bee dead together with him wee also shal liue together with him If wee suffer we shal also raigne together with him 19 The euil shal bowe before the good and the wicked as the gates of the righteous It seemeth at the first sight that this present sentence repugneth diuers proofes and experiences For first of al Caine was wicked â—eu 4. 8. 13. 13. 19. 4. 2 Pet. 2. 7. 27. 41. 37. 23. 28. and so farre was it of that hee woulde bowe before iust Abel that rather hee rose vp against him and slue him Secondly the people of Sodome were wicked and they greatly stroue against Lot who was righteous Thirdly Ismael scorneth Isaack Fourthly Esau hated Iacob Fifthly the sonnes of Iacob spoyleth Ioseph their brother of his precious garment and solde him And alwaies wee haue seene the wicked after the outwarde apparance to bee stronger and higher in authoritie and to giue no reuerence to the good but to esteeme them as doung and filth to reiect and persecute theÌ„ for to kil and vtterly to destroy them And also our Lord saith vnto his Disciples Blessed are they which suffer for righteousnesse sake If the worlde hate you knowe it hated mee before you They shal excommunicate you out of their Synagogues Again In the worlde yee shal haue affliction but bee of good cheere I haue Mat. 5. 10. Iohn 15. 18. 16. 2. 33. ouercome the worlde I answere albeit for the exercise of the faithful and to trie their patience God doeth suffer the wicked to rise vp against them contemne them and molest them yet neuerthelesse at the time appointed and when hee shall see meete hee will beate downe the arrogancie of the wicked and suppresse their furie and crueltie and subdue them vnto the good and righteous Esau had surely thought to haue slaine Iacob but hee came to receiue him The king of Sodome went to meete Abraham And Gen. 33. 4. 14. 27. 42. 9. the brethreu of Ioseph came and bowed before Ioseph c. Then Pharao called Moses Aaron and saide pray ye vnto the Lord that hee may take away the frogges from mee and from my people and I willet the people goe that they may doe sacrifice vnto the Lorde Exod. 8. 8. 12. 36. Iosu 2 12. â—9 25. The Lorde gaue the people fauour before the Egyptians c. Rahab besought the spies c. And the Gebonites became the seruants of Iosuah of the people of Israel To bee shorte the people of Israel who for the most part were wicked was constrained to bow before Moses Iosua the Iudges Kinges and Prophetes Saule humbled himselfe vnto Dauid when hee confessed and acknowledged his innocencie and righteousnesse The wicked doe now also reuerence 1. Sam. 24. 1â— the good when the iudges and Magistrates know howe to humble the sworde of iustice and when by the preaching of the worde they are confounded and haue their mouthes fast stopped or els that they returne from their wickednesse by true repentance submitting themselues to the exhortations and instructions that are made vnto them by the worde of the Lorde in following that Heb. 13. 17. which is saide Obey theÌ„ that haue the ouersight of you submit yourselues Therefore this present sentence is true vpon the which let vs first note that the iudgements in the olde time were holden in the gates thither men came for to obey iustice For this cause for to declare howe the wicked are constrained to submit themselues and to giue obedience vnto the righteous Solomon saith that they bowe at the gates of the righteous Secondly forasmuche as wee must chiefly bowe vnto kinges and gouernours they are heere admonished to lay aside al malice to flie al iniustice and to Rom. 13. 13. 1. Pet. 2. 13. giue themselues vnto goodnesse and to shewe themselues truely iust in rendering to euery man c. And if any do fal away and become dissolute and rebellious as there are which wil not encline to them and wil not obey them as they ought let them then knowe either that God wil trie their forces boldnesse and whether they bee of good courage to withstande the wicked and to suppresse their insolencies either that God doeth punishe them because they apply not themselues vnto goodnesse and iustice as they ought Therefore when any insurrections are let the Magistrates humble themselues before GOD weeping and lamenting their faultes and yet for al this to loose no courage but manly to vse the sworde which is committed vnto them Thirdly wee are admonished what kinde of men wee ought to place in authoritie Fourthly albeit that the wil of GOD bee as it appeareth heere that the wicked shoulde bowe before the good yet is it not too say that wee shoulde desire men to bow and kneele before vs but so much as is required for the honour and glory of God for the common peace and for the order of pollicie For our goodnesse and righteousnesse can neuer bee so excellent that it should deserue that men shoulde bowe and reuerence vs. Fiftly sith that vnto God the king euerlasting belongeth all honour and glory and that it is before him that euery knee shoulde bowe wee must therefore vnderstande that he maketh his Maiestie shine at the gates of the righteous when hee maketh the wicked to bowe before them And for asmuch also as hee greatly esteemeth the good and righteous when he maketh them partakers of the glory which apperteineth vnto him onely it is therfore a true argument
that hee woulde haue vs highly to esteeme goodnesse and righteousnesse 20 The poore is hated euen of his owne neighbour but the friends of the rich are many Solomon pronounceth heere that which is commonly doone in the worlde and not that which ought to bee doone And so hee doeth not giue vs doctrine that wee must follow but hee accuseth men of ingratitude of discourtesie and crueltie when hee saith The poore is hated euen of his owne neighbour The ingratitude which is committed in the hate of the poore is against God For whosoeuer hateth the poore hee doeth not acknowledge the benefites which hee hath receiued of God without his desertes Wee are al naturally borne poore both in body and soule and are voide and naked of all benefites and cannot obteine either corporal or spiritual vnlesse God of his onely grace and free goodnesse doe giue them vs without hauing respect vnto vs for wee are so corrupted and malitious of nature that wee prouoke him so muche as wee can to make vs poore and to destroy vs rather then to doe vs good and saue vs. First of all touching our body if wee consider our conception in the wombe of our mother wee shal knowe how poore a thing wee are that wee were very weake and sickly and that wee coulde haue no nourishment nor increase but of God for seeing the gouernment of mothers which is then very disordered and their lustes vnbrideled immediately man should perishe if God did not wonderfully as it were preserue and fortifie him This poore state of man and the helpe of God are wel expressed in Iob. And when wee are borne wee bring no riches with vs. If wee haue any necessay and profitable thing for this body it is the gift of God as Iob. 10 8. 1. 21. 1. Tim. 6. 7. Mat. 6. 11. 25 wee confesse when we aske our dayly bread And our Lorde doeth reache it vs when hee woulde not haue vs to take care for this life Secondly as touching our soule wee are no better furnished then was Dauid who confesseth Beholde I was borne in iniquitie and in sinne hath my mother conceiued mee And Paul saith That wee were by nature the children Therefore if wee be partakers of the spiritual and heauenly riches it commeth of the grace and Psal 51. 6. Ephes 2. 3. 4. Psal 24. 1. 50. 12. gift of God as Saint Paul doth pronounce afterwardes Now the Lorde making vs prtakers of his benefites for al is his would haue vs to confesse the goodnesse and liberalitie that hee bestoweth vpon vs. The which wee cannot truely doe except wee submit ourselues wholy to obey the commandementes of his wil which is that the riches which hee giueth vs we shoulde vse them as good disposers of them distributing by loue vnto thē which haue neede Let there bee no poore man amongest you Againe When one of thy brethren with thee is fallen into pouertie thou shalt lende him Deu. 15. 4. 7. 7. 10. Again Thou shalt giue him and let it not greeue thine heart to giue vn to him See that thou deale thy bread to the hungrie c. If we be not diligent to followe this wil we are vnthankeful vnto God considering the bountifulnesse hee vseth towardes vs. Vngentlenesse Esa 58. 7. and crueltie is made manifest in the hatred of the poore For hee that hateth his neigbour is a manslear and that is because hee exerciseth not the charitie hee ought They then that charge burden their neighbours with impostes vsuries and oppressions which doe molest them with lawe and other wronges to destroy them are heere righly accused of churlishnesse and crueltie Besides 1. Iohn 3. 1◠the said accusatiō Solomon doth shew that it is a very miserable thing to be poore except we can patiently beare it and do not feare what man can doe vnto vs. As touching the second part of this present sentence which is But the freendes of the riche are many Solomon doth not rebuke and blame those which are truely the freendes of the rich for it is not lawful for vs to hate any man but it is rather commanded vs to loue our neighbours without regarde of persons Likewise they which truely loue the riche doe not procure to themselues any profite to their purse but if it bee needeful doe exhorte them to occupie themselues about their saluation in giuing almes to the needie according to the doctrine of our Lorde and of Luke 6. 9 2. Cor. 8. 7. 9. 6. 1. Tim. 6. 17 Iam. 2. 1 Saint Paule But hee accuseth the worlde of flatterie of accepting of persons and of couetousnesse They which thus behaue themselues towardes the rich are called their freendes not that they are so indeede but because they seeme so to bee and woulde bee counted suche 21 The sinner despiseth his neighbour but he that hath mercy on the poore is blessed Solomon doeth shewe vs that the worlde is ful of sinners when hee saith The sinner dispiseth his neighbour for it is an ordinary thing that they which haue welth and do not acknowledge that that which they enioy commeth of the gift of God do greatly flatter themselues think that it cōmeth of their owne labour trauaile wisedome and cunning that riches come vnto them they confesse not that they bee stewardes of God but make themselues beleeue that it is lawful for them to doe as they list with the goods they possesse and therefore they haue no care of the needinesse of their neighbours but doe despise them as they doe shewe it in diuers sortes First of al in not helping their necessities by almes Secondly in vsing subtil meanes to drawe vnto them that little they haue Thirdly in pulling their substance from them parforce and violence or consuming them by sutes by vsuries and other wicked trades So that the contempt which is heere spoken of doeth not onely stand in negligence but in churlishnesse and cruelty that they commonly exercise through all the worlde as men doe feele it Wherefore it is not without cause that the Scripture complaineth hereof euē through al the Prophets This crueltie is somwhat Eze. 22. 29. signified when it is not saide that the sinner doeth despise strangers and vnknowne his enimies and aduersaries but it is said that he despiseth his neighbour that is to say him of whome hee ought to take care and compassion and to helpe him by loue in his necessities The crueltie also is signified by the Antithesis that Solomon Luke 10. 3◠maketh heere when he saith But he that hath mercy on the poore is blessed For against despising hee setteth mercy which is contrary vnto crueltie For by crueltie men spoyle and rauishe and doe all the hurt they can in the worlde to their neighbour and by mercy wee lende and giue liberally as also the worde which Solomon vseth doth signifie And when the merciful man is set against the sinner then doeth it
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
onely haue I sinned and done this euil in thy sight that thou mightesâ— be iustified in thy saying c. Wee haue sinned and haue committed iniquitie haue done wickedly c. They which neuer knew nor yet wil knowe shal fall into euerlasting shame They which persecute mee shal fal their shame shal be eternal c. 35 The pleasure of a king is in a wise seruant but his wrath shal be towarde him that is lewde Although it is a true and sure thing that God who is our high King doeth delight in that man which can gouerne himselfe with suche wisedome and prudence as is requisite for his vocation and that he which doth contrarie therto doth displease him as the scripture doth witnes both by promises threatenings and also by examples Blessed is the people O Lord that can reioyce in thee they shal walke in the light of thy countenance The Lordes delight is in Psa 89. 16. 147. 11. 2. 4. 9. them that feare him he that dwelleth in heauen shal laugh them to scorne the Lord shal haue them in derision Again Thou shalt bruise them with a rodde of yron He hath iustly shewed his wrath against Caine against the world destroyed by the flood and by other infinite Psal 32. 9. examples which ought to mooue vs to folow this exhortation I wil informe thee and teach thee in the way wherin thou shalt go and I wil guide thee with mine eye And least the riche and great men doe thinke that this doctrine doeth nothing perteine to them let them giue eare Be wise nowe therfore yee Kinges bee learned ye Iudges of the earth Serue the Lord in feare and reioyce in trembling Albeit I say that it is a thing true and sure that God delighteth in a man of vnderstanding yet we wil take this sentence for an Psal 2. 10. 11. instruction that Solomon giueth vnto the Kings of the earth and to their seruants officers Wherin first he sheweth that the affection of Kings Lords of the earth ought not to be set vpon vanitie and folly vpon pleasures pastimes vpon superfluities pomps vpon filthines and couetousnes and other worldly and carnal thinges as doe almost al Princes and earthly Lordes who thinke that al things are made for their pastime and that they ought to doe nothing els but to liue in pleasure and voluptuousnes to doe al thinges after their sensual appetite so drunken are they in their carnal sense but their heartes and mindes ought to bee giuen vnto the lawe of the Lorde For if they be not wise nor learned they can not delight in wise seruantes and learned officers as Solomon hath warned them Deut. 17. 1â— 19. heere saying The pleasure of a King is in a wise seruant and doeth shewe them that they ought to take example of Dauid Secondly he sheweth that a King ought not himself alone to gouern Psal 101. 2 and guide the people committed vnto him but ought to haue seruants which may serue and helpe him to set order in the pollicie after the counsel of Iethro and as did Iosaphat Thirdly that Kings and Princes ought not to gouerne after their fantasie but according Exo. 1â— â—â— 2. Cor. 1â— â— 6. 7. to the counsell of their learned and wise seruantes And then they shal shewe that they delight in them and esteeme and honour them Contrarily if they haue none other lawe but their wil and wil not yeelde vnto the counsel of wise and learned seruantes they doe plainely shewe that they doe not delight in wise seruants Nowe if kings must followe the counsel of such as are learned and wise in the ciuill gouernment by a greater reason they ought very diligently to beleeue the true and faithful Pastours of the Church which beare the word of the Lorde and to attempt nothing in the Ecclesiastical pollicie without the aduise and counsel of those which Deut. 17. 18 are appointed to feede the flocke of the Lorde This is wel shewed them when it is sayde that the king shal write out this law into a booke for himselfe by the Priestes of the Leuites For the Priestes lips should preserue knowledge as they should seeke the law at his mouth for he is the messenger of the Lord of hostes Fourthly that offices and administrations of kingdomes principalities and Lordeships Mala. 2. 7. ought to be committed vnto wise and learned men and not vnto suche as are ignorant Beholde this is it which is shewed to vs by the first parte of this present sentence vpon the which let vs note that delight is here taken for a louing and fauourable affection and a wise seruant for him which can so wel gouerne in the administration committed vnto him that his Lord reioyseth thereat and praiseth it and is not ashamed to commend the same Solomon doth so teach it vs when agaynst delight hee setteth wrath and against a wise seruant him that is lewde saying But his wrath shal bee towarde him that is lewde Let vs note sith that the lewde seruant or that hee worketh confusion is set against a wise or learned seruaunt we must vnderstand that he is a lewd seruant which is voyde of a right affection of sounde iudgement and despiseth wisedome and vnderstanding and careth not too labour in the charge and administration committed vnto him except he labour to set all in disorder and confusion and yet notwithstanding would be counted a good and faythful seruant The kingdomes principalities dominations Lordships haue but too many such seruaÌ„ts as experience techeth But we must not maruel thereat for if the kings Princes Lords of the earth doe disobey rebel be vnfaithful vnto their Soueraigne Lord king they doe wel deserue to haue such seruantes officers stewards or rather scatterers destroiers also suche men are coÌ„monly best welcoÌ„e receiued into the courts houses of great men because they can beare good face goe braue and gay flatter slaunder Wherin we may wel know that such administrations are disordered and haue yll successe for they which are the best welcome and receyued ought too bee reiected driuen away and rooted out if the Lordes did their duetie Solomon doeth wel shewe it vs when he saith heere that the lewde seruant shal be vnder the wrath of the king For when hee speaketh heereof wrath let vs not onely imagine some euil vse and custome some crooked looke or some blunt speech or sharpe threatninges But as the king ought to maynteine a wise seruant in dooing him good and preseruing him from euill so much as possiblie hee can Psa 101. 8. Rom. 13. 4. 1. Pet. 2. 14. Psa 101. 11. otherwise he should not delight in him eueÌ„ so the office of a king requireth such anger against a lewde seruant that hee shoulde make him to feele it in punishing him as the confusion and lewdnes that he hath done deserueth according to the
giue reuerence to Kings and Princes of the earth esteeming them wise and prudent when they are verie careful and watchful to take heed to their subiects for to know how euery man doeth gouerne himselfe that so much as they can they may set al thinges in good order in their countries and dominions seeing that al the Empires Kingdomes and Princedomes of the worlde are nothing in comparison of the soueraigne Lordship of our eternal God wee must needes bee rauished into a great wonderment and wonderful astonishment for to confesse the inestimable and incomprehensible wisedome of God the which ouerseeth not one or two Kingdomes nor by mediatours and intercessours as Emperours and earthly Kings how litle soeuer the length of their Kingdome is haue not the power to looke ouer all and euerie where but haue neede to ordeine noble men heere and there to haue the ouersight the guiding and gouernment of townes and villages and that in their name and authoritie they may set order amongst the people but hee himselfe ouerseeth al countries of the worlde and euery particular person therin and for to order things aright therin he looketh not only vnto that which is done outwardly as do the gouernorus of the earth but hee perceth euen vnto the heart thoughts cōsidereth seeth al the cogitatiōs thoughts purposes affectiōs desires how deepe soeuer they be Solomō doth expresse this same vnto vs in fewe words when he saith The eyes of the Lord c. The holy scripture attributeth sight face vnto god Now we cannot comprehende the sight the face of God without eyes and therefore the scripture applying it selfe vnto our capacitie Gene. 1. 10. 32. 30. Exo. 3. 4. 7. 33. 11. Psa 14. 2. Gene. 6. 8. 18. 3. Psal 11. 4. 7 66. 7. Iob. 10. 4. Psal 139. 7 doth attribute eyes vnto God And yet he is a spirit hath no eyes Doest thou see as man seeth But the scripture yeelding to our dulnes speaketh of God by similitudes doth attribute vnto him that which is corporal that wee may the more easily comprehende that which he declareth vnto vs. Therfore when we see that the eyes of the Lord are in al places let vs take heed to imagine any thing carnal in him but let vs vnderstand that the prouidence of God is of suche length and breadth that hee looketh not onely to one parte of the world but hath care of al and nothing is hid from him There is no deepe so profounde but hee pearceth it for hee hath made al and ruleth all and nothing standeth nor abideth but by his will and ordinance And therefore Dauid by great admiration sayeth Whither shall I flye from thy Spirite But that which hee most regardeth in this worlde is man for whom he hath created al things albeit he doth prouide for the beasts yet his chiefe care is for men Also the Scripture maketh often Math. 6. 25. 1. Cor. 9. 9. 10 mention of the sight of God ouer men Likewise Solomon doth signifie here vnto vs after a sort that the eyes of the Lord are chiefly ouer mē For albeit he saith that the eies of the Lord are in al places that he knew wel that the world was not void of beasts yet hee saieth not that the eyes of the Lorde are ouer the beasts but beholding Psal 11. 4. 7. the euil and the good Albeit that of our vicious corrupted nature we are al euil yet because that God of his grace hath elected some before the foundation of the worlde was layde that we should 33. 13. 14. Gene. 6. 5. 8. 21. Psal 14. 3. Rom. 3. 9. Ephe. 2. 3. 1. 4. be holy through loue therefore Solomon letteth not to parte men into twayne that is to say into euil and good And it might seeme that he nameth the euil first because that al men by their nature are such those which are left in that nature are a far greater number thē are those which are reformed by the grace of god that we are first euil before we be good thus hee setteth our owne nature first before our eyes that what goodnes soeuer we haue we should not yet boast as though we had chāged our own selues not that it came by the onely grace and meere mercy of our Lord God I say expressely it might seeme not that it is so for wee must compel no man to beleue that Solomon hath had this respect in naming the euil before the good although that that which is sayd conteineth true and profitable doctrine to leade vs vnto humility lowlines as it is necessary for vs. But to come againe to that which Solomon mindeth to teach vs let vs note that he first saith that God beholdeth the euil by the which we must vnderstand them which delight to hurt and to doe euil vnto their neighboures and doe hate goodnesse These are they which are largely spoken of here before and also in Ieremie Such are the wicked who are here spoken of Pro. 1. 7. 10. 24. 2. 11. Iere. 4. 22. Solomon doth shew it whē he deuideth them from the good whose goodnes is neuer so perfect but that stil some seed of euil remaineth that we should need continually to aske forgeuenes of our sinnes but goodnes is imputed vnto them because they delight to do wel and that the euil which is in them displeaseth them Contrarily the euil haue no delight but too doe euil And therefore when it is sayde that God beholdeth the euill let vs knowe that it is not for delighte that hee hath in them nor in theyr wickednesse For Dauid saith Thou art not a God which louest wickednes neither shal any euil dwel with thee The Lorde alloweth the righteous Psal 5. 5. 11. 4. 34. 15. but the vngodly and him that delighteth in wickednes doth his soule abhorre The face of the Lorde is against them that doe euil to roote out the remembrance of them from the earth But contrarily he beholdeth the good delighting in them preseruing them from destruction The eyes of the Lord are ouer them which feare him c. The eyes of the Lord are ouer the righteous and his eares are open vnto their prayers Againe When the righteous crie the Lorde heareth them But the Lordes delight is in them that feare him and put their trust in his mercy Moreouer let vs Psa 33. 18. 34. 16. 17 18. 147. 11. note that the Lord doth not see as man seeth onely outwardly but he seeth knoweth euē the very bottome of him Let not the wicked thē loke to auoid punishmēt seeing they haue to do with him who is righteous and almightie And let the good what euill soeuer they suffer not feare to perishe seeing that the almightie who is merciful careth for them Finally let vs note that it is vnpossible to make any image
Lord and contrarily that it is a thing greatly to be feared for to bee abhorred of him For God loueth not the righteous for one time onely but hee continueth to loue them as Solomon doeth somewhat signifie by the Verbe of the Futuretence which he vseth And the Lord shal shew them this immutable loue when he shal giue them the eternal possession of the heauenly kingdome He hath loued theÌ„ before the fouÌ„dation of the worlde was laide wherevpon it followeth that hee wil alwaies loue them for hee is vnchangeable The giftes and calling of God are without repentance And forasmuch as he hath loued vs before the Rom. 11. 28. foundation therefore it followeth wel that it is not for our righteousnesse but of his onely grace and goodnesse and for the loue of Christe in whome hee loueth vs. Wee are not more worthie then the â—â—ildren of Israel to whome Moses saith Because he hath loued Deut. 4. 37. 7. 6. 9. 4. thy fathers and hath chosen their seede after them he hath brought thee out of Egypt The Lorde thy God hath chosen thee to bee a people for himselfe doe not thinke in thine hearte c. The Lorde for my righteousnesse hath brought mee into this lande Also our following of righteousnesse is neuer suche that it can deserue the loue of God For albeit that in folowing righteousnesse we doe giue a certaine witnesse that wee loue God yet is it not to say that thereby wee can binde God to loue vs but of his grace and goodnes hepreuenteth vs. And thus forasmuch as God for the loue that hee beareth vs doeth make vs to folowe righteousnesse to loue him and to loue his worke in vs and doeth accept it and giue vnto it a rewarde of his grace and liberalitie and not that hee oweth 1. Iohn 4. 10. neither that hee can owe any thing to him that followeth righteousnesse but the loue which hee beareth to them that followe righteousnesse is but a continuation of the same which was before the foundation of the worlde This perseuerance and continuation of loue ought to bee a spurre to make vs not to walke but to runne 1. Cor. 9. Gala. 5. 2. Tim. 4. Acts. 13. 20. 24. in the path of righteousnesse And also the life and conuersation of a Christian is compared vnto a course or rase in running 10 Instruction is euill to him that forsaketh the way and he that hateth correction shall die Solomon hath often spoken of instruction in exhorting vs to receiue it by praysing them which receiue and keepe it in complaining also of them which reiect it blaming and threatening them And then and there wee haue declared that instruction consisteth in doctrine in exhortations reprehensions admonitions corrections threateninges punishments and chastisements which are thinges very profitable and necessary for men after the conuersation they leade and as they are disposed and therefore they ought to counted good when they are applied vnto vs by the wise which can tel how to vse them not after our fantasie but as they see is needeful for vs. Neuerthelesse there is almost no man but is greeued as experience doth teach vs by the great number of rebels whereof the worlde is ful Solomon also doeth shewe it when he saith Instruction is euill to him that forsaketh the way Forasmuch as hee which forsaketh the way doeth finde instruction euil and doth not like of it it followeth therefore that it doeth naturally displease all for there is none but leueth and forsaketh the way when hee is guided after the corruption of his nature the which bringeth and leadeth vs to thinke and consider of ourselues great thinges and to make vs beleeue that wee are wise enough to rule and gouerne ourselues without hauing need of instruction we think that we are wronged if any man medle to shewe or correct and reproue vs and doe hate those which labour to bring vs the right way by exhortations and instructions by corrections and threatenings Thus doing wee stande in a poore state and in great peril and if God by his grace and goodnesse did not withdrawe vs and set vs againe in the way that hee sheweth vs by his worde wee goe vnto death For he that hateth correction shal die euen eternal death Wherefore we must change our nature or rather that God woulde change it in vs for of ourselues wee cannot and shoulde take suche heede to ourselues that we should not forsake his way wherein the Lord hath set vs and dayly doth set vs by his word Otherwise we should be afflicted as were the people of Israel and shoulde finde instruction euil and hate correction and therefore wee should die as Solomon doth threaten vs therewith 11 Hell and destruction are before the Lorde howe muche more the heartes of the sonnes of men When the wicked doe follow any cause which is not good they labour by al meanes that possibly they can to abuse the iudges and to cause them to finde theirs to be good either by subtil inuentioÌ„s and great heapes of rowling wordes either by giftes or presents or by importunate praiers that they cause their friendes kinsmen to make for them if they can by any meanes they wil work that the iudges shal not know their wrong matter and shal not see the iniutie that they labour to doe vnto their neighbor And if they behaue theÌ„selues vnfaithfully towardes the earthly iudges they thinke and say much more euil of God For forasmuch as they see not God before theÌ„ and that he doth not punish them incontinently for their wronges iniuries and violences they thinke that God maketh no account of those whom they doe wrong vnto and that he hath forsaken them or that he seeth not what they doe or els that there is no God The Scripture doth giue vs witnesse that such are the affections and thoughts of the wicked But I am a worme and no man Ps 22. 7. 8. 9. 71. 9. 10. 12. 94 7. 14. 1 c. They which see me laugh me to scorne He trusted in God that he would deliuer him Againe For mine enimies speak against me they that lay waite for my soule take their counsel together saying God hath forsaken him persecute him take him for there is none to deliuer him He hath saide in his heart tush God hath forgotten c. And yet they say tush the Lorde shal not see neither shall the God of Iacob regarde it The foole hath said in his heart there is no God Likewise when the good and innocent bee afflicted and persecuted either in their goods or in their persons without desert at their enimies handes and that the euil which is wrought against them is great and of long continuance in their iudgement and that they see not how they shal escape out of it they thinke that God is departed froÌ„ theÌ„ hath forsaken theÌ„ or that he knoweth not their
innocencie maketh no count to defend thē to mainteine their good cause We may see this same by the cōplaintes that the Saints do make in the scripture Why stādest thou so far off O Lord hidest thy face in the needful time of trouble How long wilt thou forget Psa 10. 1. 13. 2. 44. 24. 73 12. 13. me O Lorde for euer How long wilt thou hide thy face from mee Vp Lorde why sleepest thou awake and bee not absent from vs for euer Loe these are vngodly these prosper in the worlde and these haue riches in possession and I haue saide then haue I cleansed my heart in vaine and washed my handes in innocencie Behold the blasphemies which the wicked doe maliciously against their consciences vse against the Lorde and also the complaints that the Saints make by the infirmitie of their fleshe Nowe for to repell and put bake the blasphemies of the wicked to withstande the complaints of the righteous and innocent for to shewe the wicked that they can neither speake nor thinke so secretely but that God seeth and knoweth wholy for to yeeld vnto them as their malice hath deserued and for to make the righteous to vnderstand that God is not ignorant of their innocencie and integritie of their heartes and that according thereto hee wil recompence them Solomon saith Hell and destruction are before the Lorde c. Or the gulfe and bottomelesse pit Hee doeth teache vs heere that there is nothing hid so deepely that God seeth not clearely and plainely as also Dauid doeth shewe vs. We must not wonder at this for to doubt Psal 139. 1. thereof seeing that it is he who hath created al things and disposed al who hath placed euery thing as it pleased him hee ruleth al and al thinges are guided by his prouidence and there is nothing that can remoue from his place except he commande it I am the Lord and there is no God besides mee And therefore the wicked are rightly reproued Take heede yee vnwise among the people O yee Esay 45. 5. Psal 94. 8. 9. fooles when wil yee vnderstande Hee that planted the care shal hee not heare or hee that made the eie shal he not see And therefore let this present sentence serue to leade vs to thinke carefully that wee are continually before the Lorde and so consequently to make vs walke in feare and obedience as good children ought to doe in the presence of their fathers And in this feare let vs assure ourselues that wee shal neuer want seeing that the eies of our father are alwaies vpon vs. 12 A scorner loueth not him that rebuketh him neither wil he goe vnto the wise Solomon heere shortly describeth what the scorners are to wit that they take not in good part to bee either disprooued or rebuked but doe refuse al correction and doe hate them which reproue thē For sith that betwene hatred loue there is no meane it must needes followe that they hate those whome they loue not For further to expresse this hatred and for to shewe that they doe wrongfully hate those which reproue them hee saith That the scorner wil not goe vnto the wise In this worde will not goe hee sheweth that the scorners doe withdrawe themselues so farre as Pro. 1. 24. 25 29. 30. they can and wil not hearken diligently vnto the counselles of those which reprooue them as hee hath declared more at large In this worde goeth not or wil not goe wee may see the hatred to be expressed for if they did not hate them which reprooue them they would goe vnto them not with their corporal feete onley but chiefly would runne vnto them with their minde and affectiō and would yeeld their heartes and mindes attentiue vnto their wisdom for to be partakers thereof and would not so diligently and so earnestly persecute the rebukers whome Solomon calleth wise And thus they goe but too much with their bodies vnto the wise Neither is it of this kinde of going that Solomon speaketh albeit wee must seeke the companie acquaintance of the wise for to receiue instruction of them And forasmuch as the scorners doe hate those which doe reprooue them it foloweth they are murtherers Herevpon Math. 5. 22. 1. Iohn 3. 13 we may knowe that scorning and mockerie is a great wickednesse and that the scorners are most wicked and that the gallowes of hel is prepared for suche as for wicked murtherers though they bragge to be honest men Nowe that they doe wrongfully without cause hate those which rebuke them Solomon doeth shewe it when hee calleth the rebukers wise for sith they are wise they take diligent heede from hurting of any man but they labour to speake by wisedome that they may profite their neighbours But we might demaund howe Solomon doth here attribute wisdome vnto those Pro. 10. 11. 20. 21. 31. 13. 20. Pro. 9. 7. 8. which rebuke scorners seeing that he hauing declared what trouble happeneth to him which correcteth the scorner doeth forbid to rebuke the scorner For if it were wisely done to rebuke he would not forbid it For to absolute this wee must runne vnto the exposition of these two sentences Wee may also say that Solomon doeth not here declare how the wise ought to behaue themselues towards the scorners but he sheweth what affections and desires the scorners haue against the wise and whereby we might know a man to be a scorner to wit when he sheweth himselfe euil affectioned towardes them which labour to amend him and that hee doeth despise and not vse their companie to be instructed by them Wherein we see that wee may rebuke the Nicodemites of scorning for they loue not those which rebuke them for their dissembling against their consciences and also resort not to the companie of the faithful where God is purely and freely serued they beleeus they are wise enough and regard not to goe vnto the wise whom God hath ordeined Pastours Doctors of his Church for to vtter faithfully true wisdome and to teach it vnto his people by admonishing disproouing rebuking and threatening And if the Nicodemites ought to be rebuked of scorning by a more strong reason ought they to be rebuked which by the grace of God haue had wisemen sent vnto them for to instruct them yet to the great contempt of the Gospel and of those which preach it do wallow in al dissolution so that the more they are rebuked the more they doe them These mockers here if they heare that we do cal ourselues wise wil mocke laugh therat saying That we presume much of ourselues in scorning-wise wil say Behold our wise men But we wil answere therto that it is God which calleth vs wise Likewise S. Paule forbeareth not to cal himselfe wise and saith that he speaketh wisedome hee saieth Mat. 23. 33. 1. Cor. 3. 10. 2. 6. Collo 1. 28. also that he
haue credite and to bee in authoritie and to beare rule But wee shall then haue certaine knowledge to be wise and shal giue true signes therof when we shal haue al our affection set to driue al ignoraunce from vs and to giue ourselues vnto the pure worde of God that we may learne perfectly to gouerne ourselues thereafter Solomon doeth thus pronounce it when he saith The heart of him that hath vnderstanding c. For this only word is our wisdome our knowledge Without it there is nothing but foolishnes ignorance darknes blindnesse albeit that in sight outward maner of doings there seemeth to be great wisdome without this word But as alreadie hath bin handeled not long agone there is neither wisdom nor knowledge but that which the Lord giueth from his mouth the which he giueth and imparteth by the wise which are his instruments It is the word of God which is the true foode of our soules seeing that by it in it Iesus Christ Ioh. 6. 35. doeth giue himself vnto vs with al his goodnes euen hee which is the bread of life And although that man is not wise except his hart be armed with this knowledge that it seemeth we haue no need to seeke for that which wee alreadie possesse neuertheles because we neuer haue such perfect knowledge as were necessarie and that 1. Cor. 13. 9. Ephe. 4. 12. 13. wee haue neede of increase therefore the heart of the wise seeketh knowledge vntil that he come vnto the measure of the full age of Christ whose disciples schollers we must be and to learne of him so long as we liue If in this wise wee seeke knowledge wee shall finde it Let vs not then be like vnto those which are full of sermons before they haue throughly tasted them For if they had wel Pro. 2. 3. tasted theÌ„ they would desire them more seeing that it is so delicate and daintie meate and doeth neuer grieue nor wearie the children of God but doe so long as they liue earnestly desire it though they haue the same abundantly but doe neuer cease to adde knowledge vpon knowledge and as they abound in knowledge and that they haue their hearts wel fenced euen so do they gladly talke therof for to make their neighbours partakers of the same For they which are truely wise and learned haue no straight and close hearts for to reteine knowledge with themselues but large and open for to spread and distribute the same with their mouthes Solomon doeth signifie this same after a sort when against the heart of the wise hee setteth the mouth of fooles and against seeking of knowledge hee setteth to be satisfied or fed with foolishnes It is as much as if he did say Euen as the wise with al the desire of his heart doeth giue himselfe vnto knowledge doeth delight and feedeth himselfe with the same in communicating and opening of it euen so the fooles giue their heartes vnto foolishnesse as it is manifest when they haue theyr mouthes filled therwith that they neuer cease for to babble out the same Nowe wee are al of such nature and can be no better of ourselues Wherfore we haue need to pray vnto God that it may please him to change euerie one of vs according to the state wherin we are placed and that he would giue vs an heart to sâ—eke knowledge that our mouthes or our faces be not fed with follie that is to say that we take al our pleasure and pastime in things contrarie vnto knowledge For after the common maner of speaking To feede himselfe with any thing is to be giuen thereunto and to haue therin his delight and to spende therein his time And it is not without cause that some doe so speake for there is nothing in this worlde that some had rather do then to eate and to drinke as experience teaceth when they will forsake al kinde of work for to goe to it Wherin the children of God ought to learne to be shamefast if they bee not desirous to be fed with knowledge 15 All the dayes of the afflicted are euill but a good conscience is a continuall feast Prosperitie is a state that al desire and contrarily there is none but wil auoide himselfe from miserie so much as hee possibly can but it is not giuen vnto al to enioy their desires and some forsake that which they desire and some yl handeled persecuted of their neighbours either in their good name or in their bodies or in their friendes If they bee infidels and vnpatient not knowing that God who is iust merciful doth send them these torments paines they feele not this euil only without but also they tormeÌ„t theÌ„selues within and so they haue no prosperitie neither in their owne opinion nor iudgement of the world And in this sort is fulfilled in them that which Solomon pronounceth that All the dayes of the afflicted are euill that is to say haue no good time but lyueth or rather pineth away with miserie and calamitie But if they which are persecuted and tormented or to whome there happeneth any euill without the helpe of men are faythfull men and knowing that it is God which sendeth the affliction from whom so euer it commeth doe beare it patiently and aske of the Lorde that it may please him to maynteine strengthen and comfort them albeit that such men in the estimation of the worlde and after the sense of the flesh haue nothing but euill dayes For what strength constancie and boldnes soeuer the faythfull haue in their miserie and calamitie yet they are not insensible otherwise they shoulde haue no neede of patience seeing they could suffer none Euen so is patience begotten of tribulation and the scripture exhorteth none vnto Tribulation is the mother of patience patieÌ„ce but such as suffer Albeit I say that after the outward appearance and feeling of the fleshe their dayes are euill and haue no prosperitie yet are they happy before God both in their consciences and minds they haue more quietnes and rest then haue they which count themselues most happie of the worlde and so their dayes are not euill though they be afflicted and suffer much Notwithstanding wee doe not falsifie Solomon for he speaketh chiefely of the afflicted which neither can nor will beare affliction patiently and speaketh after the iudgement of the world which sometimes faileth and after the sense of the flesh which the faythfull resist and by the help and grace of God doe ouercome it And forasmuch as they be of good courage they cease not euen in the middest of afflicton how hard and sharpe soeuer they be to be merry as if they remained stil at a feast and banquet alwayes to make good cheere Solomon doth signifie it saying But a good conscience is a continuall feast God Ioh. 15. 18. 19. 20. 16 33. Mat. 5. 10. 11. Iam. 1. 12. doeth exhort vs in diuers places to be
of good courage and doeth also set foorth himselfe as an example and doeth pronounce vs blessed if we endure patiently The Apostles likewise thought themblessed and went ioyfully before the Consistorie because they were counted woorthie of this honour too suffer reproche for the name of Iesus Christe Their dayes then were not al euil but only in the iudgement of the world which thought them to be cursed and in the feeling of the flesh which is alwayes weake and euil Therfore if we wil auoide shun euil dayes and to be merie 1. Pet. 4. 12. and to be in a continual feast let vs not vex ourselues what aduersitie soeuer happen vnto vs but let vs take a good stomake reioysing Gene. 47. 9. Ephe. 5. 16. 2. Tim. 3. 1. in the Lord as we are admonished Dearely beloued brethren thinke it not straunge concerning the fierie trial which is among you to prooue you as though some strange thing were come vnto you Let vs note further that al dayes are the good creatures of God and there is none euil in them but they are called good or euil according to that which happeneth in them after that which is either done or suffred in them Iacob calleth the dayes of his life euil because he had suffered much euil And they are called euil because of the slanders and corruptions which are done in them And the times are called dangerous The euil then is not in the dayes but in the persons which are in them And so it is by accident that they are euil and not by nature As touching the rest as carnall men doe thinke themselues to haue a merie time when they see the table alwayes couered and beset with good meat and that they haue a good stomake to eate and drinke and haue their desire euen so when we haue a good heart what thing soeuer happen vs we haue the continual feast of Gods grace whereby we are mainteined and Esay 55. 1. Math. 22. 2. doe neuer want and also shal neuer want This grace is wel compared vnto a feast when we are al called to drinke and to eate 16 Better is a little with the feare of the Lord then great treasure and trouble therewith Wee desire al that good should happen vnto vs and do labour to bring our good into better but for to haue either good or to attaine vnto betternes al doe not knowe the right way therevnto Forasmuche as sometimes alreadie it hath bene alledged it seemeth vnto many for to get riches and to liue at pleasure we neede but to turne our backes vnto God not to reuerence his word nor to set by our neighbours nor to care whither any doe them wrong or no prouided that wee gaine something and gather riches together that we may haue enough to make good cheare withal and to bee at our ease and to reioyce But albeeit it happeneth that such men haue ynough and that they seeme to liue prosperously and without hardnesse and also that they labour to put away from them al heauinesse striuing to make themselues beleeue that they are without danger and that no hurt can happen vnto them yet haue they neuer stedfast assurance but doe tremble and are troubled for their conscience doeth reprooue them although they bee without true repentance and healthful sorowe They feare theeues also chances and yll fortunes as through infidelitie and ignorance they attribute whatsoeuer doeth happen vnto them vnto fortune when they come vnlooked for It seemeth vnto the worlde that such men doe holde the waye to get riches and to attaine the better and contrarily that they are vnhappie and faintharted which fearing to offende GOD doe not giue themselues to gather by the hurte of their neighbours but are contented with that litle which they possesse iustly Beholde the iudgement of the world and of the flesh but the holy Ghost iudgeth cleane otherwise saying Better is a little with the feare of the Lorde then great treasure c. Now as it is the iudgement of the holy Ghost euen so must hee make vs to vnderstande it and to consent thereunto For naturally it doeth grieue vs to haue but a litle and wee make but smal account of the feare of the Lorde because wee see him not and knowe not what his feare is I say that wee are naturally thus Pro. 2. 1. disposed but if by the reading of the scriptures and resorting vnto sermons wee bee diligent to learne wisedome wee shal vnderstande the feare of the Lorde And once hauing this feare which is a reuerence that leadeth vs to giue a willing obedience vnto the woorde of our God and to assure vs of his goodnesse towards vs the which wee shal possesse howe litle soeuer it bee and shal bee more profitable vnto vs then are the great riches vnto the wicked Psal 37. 16. Pro. 10. 2. 3. 13. 25. A smal thing that the righteous hath is better then greate riches of the vngodly Nowe that in the feare of the Lorde there is assurance Solomon doeth plainly pronounce it And he doth here somwhat signifie it when against the feare of the Lorde hee setteth Pro. 14. 26. 27. trouble for where trouble and vexation is and where there is no rest there can bee no safetie rest nor peace Wherevpon it doeth rightly folowe that they which haue the feare of the Lorde are happie though they haue but a little the wicked are cursed though they winne al the worlde And as they which feare God are happie and blessed not only presently but also in the worlde to come for they are the housholde folkes and children of God whereupon it foloweth that they shal inherite the kingdome euerlasting the wicked likewise who are not without feare not of God but of present aduersitie and of tormentes in time to come as is signified by the trouble are cursed euen nowe though they possesse greate riches sith that it is with trouble And shal bee cursed also in tyme to come For what profiteth it a man to gaine al the worlde and to loose his owne soule And also sith that trouble is set against the Mat. 16. 26. feare of the Lorde it foloweth that where it is there they are in danger of their soules seeing that the promises of God doe belong only vnto them that feare him and not to them which are troubled and grieued for that which happeneth in this worlde without looking to amende And forasmuch as the promises of God which are vnfallible belong vnto them which feare him it foloweth againe that there is safetie in the feare of the Lorde and contrarily that they cannot be but in dout distrust where it is not For to make our profite then of this sentence let the feare of the Lorde bee our Luke 12. 15. 16. 9. Heb. 13. 5. treasure contenting ourselues with a little auoyding couetousnes after the admonitions of our Lorde and of the Apostle 17
to do our office what thing soeuer they lay to our charge Let it suffice vs that the holy Ghost doeth giue a certaine and true witnesse in our hartes that we desire not to bee angry but so much as possibly we can and as our office requireth it to be slowe to anger and to quiet strife for it lyeth not in vs to haue peace with all men when we beare the worde of peace and the message of reconciliation and that our sermons tende to leade vs to be of one minde and consent Nowe as this is the office and the duetie of Pastours of the Church euen so they which are taught by them ought of them to take example and to folowe them and not they them but Iesus Christ who speaketh and woorketh in them by his holy spirite 19 The way of a slouthful man is as an hedge of thornes but the way of the righteous is plaine When we haue any vocation in hand and that we earnestly set ourselues to do what our duetie requireth we are glad if wee finde therein no hardenesse and when we find nothing to hinder vs from going forward as God hath ordeined and commanded by his word yea if we haue any feare or reuerence theretoo Whatsoeuer God teacheth vs by his woorde is our estate our duetie and vocation which the scripture calleth way If therein wee woulde finde no let nor hardnesse which may stoppe vs from running our course let vs not be negligēt sluggish nor slouthful For they that are such are voyde of good courage and willing minde and therefore doe finde nothing of that which God ordeineth and commandeth easie to bee done but are so full as it is saide of let mee rest that they forbeare and cease from al good woorke least they should be pricked and get a thorne in their finger Solomon doth signifie it saying The way of a slouthfull man is as an hedge When as a way faring man meeteth with a very thicke hedge of thornes which doth Pro. 6. 6. stop him to go any further and to make hast in his way he is troubled and grieued euen so the slouthful man which is giuen to take his ease and to liue in ydlenes without caring but for to sleepe and to rest doeth finde that God which ordeineth to do after the estate and vocation wheretoo he is called troublesome and grieuous Solomon calleth the same the way of the slouthful not because hee walketh therein but for that in folowing the ordinance of God he should walke therin He compareth it vnto an hedge of thornes not for to gainsay that which is written in the lawe of the Lord nor also against that which our Lord saith but he speaketh after the opinion of the slouthful who is here called slouthful not for that that Psa 19. 8. 119. 14. Mat. 11. 29. he abstaineth from al kind of worke but because he delighteth not to walke in righteousnesse according to the worde of the Lord but doeth turne his backe against him and stryueth to doe the contrary Solomon doeth giue it vs so to vnderstande when against the slouthful man he setteth the righteous saying But the path of the righteous c. It is then yll spoken to attribute goodnesse to him which careth not to do wel therfore let vs not consent vnto thē which shal say of a man hee is a very good man but he is negligent slouthful hee careth not greatly for any woorke for it foloweth wel that if a man be righteous he is also readie to do wel and contrarily if he be slouthful that he maketh no count of goodnes nor of righteousnes consequently that it is euil spoken to say that the slouthful is an honest man but if hee be called a wicked man it is the trueth as Solomon doth teache it when against the slouthful man he setteth the righteous Speaking thus hee sheweth that the slouthful is a wicked man and that he is voide of al righteousnesse and there with that there is neither care nor diligence whereof wee must make account except so farre as wee proceede in righteousnesse and that wee bee not grieued to doe wel but that we delight therein and that we reioyce in it as in a thing that wee finde very easie to be done Solomō doth signifie this same by the plaine pathe For as the passenger which findeth his way cleane frō al hinderāces doth delight in his way euen so is righteousnesse the cause that man taketh pleasure to doe diligently his duetie and to do carefully his office Let the theeues couetous vsurers deceiuers and corrupters of Marchandizes euen kil themselues so long as they will with labouring let them be dayly at woorke and let them not cease neither day nor night yet do they not deserue therefore to bee called diligent for sith they are without righteousnesse there is nothing in them but slouthfulnesse And also when they shal bee well considered of wee shal neuer finde them contented but complayning that they cannot attaine their purpose and so their way is as an hedge of thornes Furthermore if such men might obteine their desires without any trauaile they had rather a great deale to do nothing at all then to worke For also it is not with any good desire they haue to spend the time well that they labour but onely they tende to keepe themselues from begging Moreouer forasmuch as that man which ceaseth to doe his dutie for to busie himselfe about nothing or wickednes doeth well deserue to be called and esteemed slouthfull therfore it followeth that theeues and all they which follow not righteousnes are woorthy to be counted slouthful and contrarily that all righteous men are diligent For by righteousnes they are led to watch and to labour and not onely to walke but also to runne by their path with great desire and earnest affection they haue to doe their duetie Wherein we may see that the number of the slouthfull is great and that the number of the righteous is verie smal 20 A wise sonne reioyceth the father but a foolish man despiseth his mother After the wonted custome of the worlde the fathers and mothers are very glad and ioyful when their children are aduanced to honour dignitie credit preheminence and authoritie and that they be politike and subtil to gather riches and temporal goods for themselues and set al their care and diligence to bee riche The Kinges Princes and rulers of the earth do reioyce when they haue a great multitude of subiectes giuen to flatter them and put themselues in danger for to mainteine their quarels and to serue their desires though they be against God They which despise God for to shewe themselues to be altogether at the commandement of their Prince are most commonly counted for the best subiectes and are most acceptable and best welcome For the kings and rulers of the earth doe set more store by themselues then they doe by God and woulde haue God
forgotten that they might bee obeyed without contradiction The Maisters and Dames delight greatly to see their seruantes and maydes to be so busie and diligent to do their worke to profit the house that they forget to serue God and care not though they do wrong vnto their neighbours so that they please them whome they serue We see then that al goeth to naught in the worlde when we reioyce at the trades and kindes of doing which leade soules vnto damnation in steade that we ought to weepe for it and rebuke and threaten those which occupie themselues in any affaires without the feare of God and without loue to their neighbours They which so reioyce shal at last weepe And therfore least we be of their number let vs doe nothing without the feare of the Lord nor without charitie nor let vs not delight in such workes albeit that we are in the worlde yet let vs not be of the world but let euery one of vs according to the degree wherein wee are placed of God reioyce to see his inferiours to rule and guide themselues wisely in their businesse Solomon doeth shew vs that we should so do when he saith A wise sonne reioyceth c. Al superiours al such as haue any authoritie are heere closely admonished to bee wise otherwise they coulde not reioyce at the wisedome of those which are vnder their charge and gouernement but rather woulde be delighted with their follie for fooles do exalt foolishnes loue their like They are also admonished to teache wisedome aswell by wordes as by workes euery man after the degree wherein he is placed for the lesser must learne of the greater for to become wise for to reioyce afterwardes by their wisedome their superiours and gouernours This same as hath beene saide is here closely taught vs but it is openly shewed vnto children and consequently vnto al inferiours that they must needs be wise and that they shoulde so wel gouerne themselues by wisedom that their fathers and mothers their superiours and rulers may delight in their conuersation and liuing For to doe it wel the worde of the Lord must be their only wisedome and that thereby they may bee brought to feare reuerence and humilitie that they may willingly giue such obedience as they ought vnto their fathers and mothers to their superiours and rulers and may be wholy at their commandemēt so that they may reioyce at wisedome and not at follie This same is taught vs by the Exod. 20. 12. Deut. 6. 20. Ephe. 6. 1. Rom. 13. 1. 1. Pet. 2. 13. holy scriptures Nowe that the wisedome which is heere spoken of standeth in this Solomon doth shew vs when against a wise sonne hee setteth a foole with his stubbornesse saying But a foolish man despiseth his mother It is not without cause that Solomon maketh mention of the mother and that he condemneth that man of follie which by his rebellion and disobedience or other wickednesses grieueth and vexeth his mother and maketh her sorowful for it is not only commanded vs to honour our father but our mother also But it seemeth to many children that their mothers are but their seruantes and maydes of the house and that we need to make none account of them Solomon doeth attribute foolishnesse vnto such men and that very rightly for they haue not the wit to consider that they were made men in the wombe of their mothers otherwise they had not bin men For man is not without the womā but the man is by the woman and that not without greate paynes and sorowes It is very like that Solomon not beeing contented to say 1. Cor. 11. 8. Gen. 3. 16. The foole despiseth his mother but calling him a man woulde put him in remembrance of these former things and also that it was not without care of the mother that he is growne since his byrth and come to mans state for that that he is man hee commeth from his mother Moreouer calling him a man which despiseth his mother and rebuking him of foolishnesse he teacheth vs that our great age doth not exempt vs from the honour that God commandeth vs to beare to our mothers otherwise wee shoulde shewe ourselues to bee fooles 21 Foolishnes is ioy to him that is destitute of vnderstanding but a man of vnderstanding walketh vprightly Wee commonly call a man fainte harted lacking courage and voyde witte when hee cannot nor will not giue himselfe to followe that which belongeth to his vocation or that he wil not and cannot tell what kinde of life to choose for to spende his time about good woorkes the which God hath prepared that we shoulde walke in them and that if wee doe rightly imploy ourselues therein wee reioyce in the Lord. Neuertheles there is no man which hath his hart so faint nor his courage so bace but doeth apply himselfe to some thing for the minde of man is neuer vnoccupied but is filled with thoughtes purposes enterprises willes desires affections of sorrow or of ioy For man must needes passe away his time the which hee cannot doe without the former thinges the which are such as is the disposition of the heart If the heart be good and right the thoughts shal be good and right contrarily if it be euil so shal they also be euill This is iudged naturally but yet our Lord doth shew it vs by Mat. 12. 33. 15. 17. 18 the similitude of the tree and by the things which proceed from the hearte Solomon also doeth giue it vs to vnderstand saying Foolishnes is ioy to him that is destitute of vnderstanding When he speaketh thus he declareth vnto vs that all his affections delectations counselles and thoughtes which may and will not choose and folow some good and right kinde of liuing doe tende to make him goe astray or else to make other to goe astray and to scatter them as is signified by foolishnes which is his reioycing For foolishnes heere is not taken only for any light vanitie which is committed for want of heede but is heere chiefly taken for all wickednes contrarie vnto righteousnes And so the destitute of vnderstanding is counted amongest the number of them which forsake the right path for too Pro. 2. 13. walke by the wayes of darkenes And Solomon doeth heere giue it vs to vnderstand well when against foolishnes he setteth walketh vprightly saying But a man of vnderstanding walketh vprightly that is to say that that man which giueth his heart and minde vnto the woorde of the Lorde and reioyceth therein doeth not wander neither doeth delight to see or to make other to goe astray but doeth studie and apply himselfe to take and remoue al stoppes and lets out of the way which might hinder him from doing rightly his estate and which might also hinder his neighbours that is to say that his affection is right and is continually occupied Psal 1. 2. in meditating the lawe of the Lorde that hee may
from beneath goeth to destruction We must then mount vp to God for to learne wisdome of him and for to doe this let vs heare him speake by the mouth of his ministers sith he will thus teache vs. Hee can well ynough teach vs without meanes but so long as it pleaseth him to vse these his organes let vs not despise them 25 The Lord wil destroy the house of the proude men but he wil stablish the borders of the widow The wicked proud presume so much of their credit and power and of their prosperitie that they make themselues beleeue that no euil shal happen either to them or to their house and that they shal want nothing and as they falsly beleeue the same euen so before the eyes and in outwarde appearance they flourishe in this worlde for a time which doeth not seeme of smal continuance to the feeling of the fleshe so that the poore faythful which are afflicted are grieued therewith and tempted to folowe those wicked men for to haue their ease and to be in prosperitie as they see the wicked are All this same hath beene shewed alreadie by the holie Scriptures Nowe albeit that in the former sentences Solomon hath Pro. 2. 2. 22. 3. 31. 12. 7. 14. 11. sufficiently pronounced destruction and damnation to the wicked and stedfastnesse vnto the righteous yet hee is not satisfied therewith and therefore to assure and to comfort chiefly the faithful hee sheweth nowe that which wee haue heard before when hee sayeth The Lorde wil destroy the house of the proude men Heretofore hee hath pronounced the destruction of the wicked not naming who hath done it but nowe hee declareth expresly that it is the Lorde Nowe the word which hee vseth the which we expounde Lorde signifieth him that hath his being of himselfe and by whome al things are and without whom nothing is And forasmuch as it is suche a Lorde as doeth take in hande to destroy and beate downe the house of the proude it foloweth it can not stand It is necessarie therefore that they and their houshold which doeth folow them and al their goods must go vnto destruction for there is no power that can withstand suche a Lorde albeit that the wicked be so proude that they striue to withstande him And also hee is an enemie vnto the proude as he hath alwayes shewed euen from the beginning of the worlde We doe thus expounde the destruction of the House and not onely of the buildings and material houses for albeit that the pride of the wicked is shewed in sumptuousnes and costlines of buildings in the which they are pleased and take their delight yet neuerthelesse in this place we ought to take the house for al that seemeth to be in the possession of the proude I say expresly which seemeth to be for truely the proude haue no possession sith the Lorde God destroyeth their house and taketh it from them And as by naming the Lorde to be the destroier hee sheweth that the proude cannot withstande him and that indeede and trueth they haue nothing he teacheth vs also that no euil shal happen to the wicked but from the hande of the Lorde though it seemeth often contrarie because that God sendeth visible meanes to the which the destruction is attributed and if he worketh secretly then they doe impute it vnto fortune But howsoeuer it be that destruction commeth to the wicked wee must vnderstande that it is the Lorde which destroyeth their house the which they builde with iniuries and wrongs with rakings and extortions with blood and with murther as the Prophets doe rebuke them for it Heare I pray you O heades of Iacob and yee Princes of the house of Israel shoulde not ye know iudgement But they hate the Mich. 3. 1. 2. good and loue the euil they plucke of their skinnes from them and also the fleshe from the bones c. Woe vnto him that buildeth a towne with blood and erecteth a Citie by iniquitie The Lorde shal enter into iudgement with the antientes of his people Aba 2. 12. Esa 3. 14. and the Princes thereof for ye haue eaten vp the Vineyarde the spoile of the poore is in your houses As a Cage is ful of birdes so are their houses ful of deceite thereby they are become great and Iere. 5. 27. waxen riche Wee see therefore that the Lorde hath good cause to destroye the house of the proude Contrarily hee taketh care to builde and to mainteine the house of the humble euen with theirs which maketh no count of them and also are despised in the world yea afflicted and outraged Of suche kinde of people I say God taketh pittie and therefore hee helpeth their miserie and pouertie Solomon doeth signifie it saying But hee wil stablishe the borders of the Widowe By the Widowe hee meaneth al suche as suffer poore and miserable whome the worlde careth nothing at all for but doeth reiect them and labour to destroy them But the Lord mainteineth them as he seeth to be expedient for them and prouideth for al their necessities as is heere signified by to stablishe the borders The miserable ought heere to comfort themselues when they see how God doeth offer himselfe vnto them and becommeth the Carpenter of their houses and they which doe them wronge are admonished that they haue to doe with a strong enemy Forasmuche as Widowes fatherlesse children and strangers are not commonly supported by men therefore no man feareth to doe them wrong to oppresse to polle to doe thē violence but notwithstanding they take in hand and ioyne with a strong match for the Lord doeth greatly fauour them as it is here briefly shewed vs but more Exod. 22. 1. Esa 1. 23. Za. 7. 9. 10. largely in other places Thou shalte not oppresse a stranger 26 The thoughtes of the wicked are abhomination to the Lorde but the pure haue pleasant wordes Although that by the corruption of our nature we are al euil and that wee are as it were yoked to sin yet the holy scripture doth make distinction betweene the good the euil the which is an argument that God doeth not impute wickednes vnto al men that there be some whom he alloweth for good and righteous and that of his only grace goodnesse If then we haue our harts mindes hardened in euil making no account to repent but delighting in filthines vncleannes in malice and wickednesses the scripture calleth vs wicked as we are so indeed And whatsoeuer we think consult of deliberate would desire take in hand is in vaine euen so is that which we either do or say Solomon doth shew it vs saying The thoughts of the wicked are abhomination to the Lord. For sith Psa 11. 7. the Lord is righteous loueth righteousnes and that he abhorreth the thoughtes of the wicked therefore it foloweth wel there is no goodnes in thē for inasmuch as the hart is filled
with abhominable thoughts therfore it can bring foorth none other but wicked words and workes This same is taught vs by the similitude of the tree Let the sayings and doings of the wicked haue neuer so goodly shewe Mat. 12. 33. yet are they not acceptable as wee haue seene in the 8 verse The sacrifice of the wicked is abhomination vnto the Lorde And sith also that the thoughtes of the wicked are abhominable vnto the Lorde it foloweth that the wicked are abused when they labour to say or to doe any thing so secretly that GOD shoulde not knowe it for sith that he pearceth vnto the thoughts hee must needes haue knowledge of the desire the which is not so muche hid seeing that men which are pour blinde may know and iudge it And not onely they are deceiued but which worst is they doe iniurie vnto God esteeming him lesse then they doe a woorkeman towardes his woorke for they wil confesse plainely that hee which hath wrought any thing knoweth what is in it but that which the wicked thinke of God when they wil hide themselues from him it is as muche as if the worke should say to him that hath made it Thou hast not made me or Thou vnderstandest it not And therefore it is not without cause why he complaineth of them Yet wil they say The Lorde seeth them not Woe vnto them that seeke Psal 94. 7. Esai 29. 15. 16. deepe to hide their counsel from the Lord for their workes are in darknesse and they say Who seeth vs And who knoweth vs Let vs take heede from doing such iniurie vnto our God but rather let vs giue him thanks saying O Lord thou hast tried me and knowne me c. Thou knowest my sitting and my rising thou vnderstandest Psal 139. 1. 2 my thought a farre of If we do truely confesse this same we wil abhorre and detest our euil thoughtes and consequently we wil greatly feare to speake euil and to do euil knowing that wee are alwayes before our God who loueth no wickednes Now for to execute the same wel wee must change our nature Solomon doth giue it vs to Psal 5. 5. vnderstande when he saieth But the pure haue pleasant wordes If wee be cleane from our filthinesse and wickednesse by the grace and working of the holie Ghost our thoughtes shal not be abhominable to the Lorde for our wordes shal be pleasant and acceptable vnto him The which could not be except they proceeded from pure and cleane thoughtes for the inwarde parte must first of al be pure and Mat. 23. 25. cleane and then that which is without shal be pure and cleane And as in this sort wee shal be acceptable vnto the Maister and Lorde of life and saluation euen so shal we be assured not to perishe but to inioye the presence of our God Finally let vs note That whosoeuer Mat. 5. 8. hath not pleasaunt wordes before God hath filthie thoughts 27 He that is greedie of gaine troubleth his owne house but he that hate th giftes shal liue He that is prodigiall spending excessiuely or that maketh no account to gain his bread by giuing himself vnto some good works which may helpe to nourishe him and his familie they say that hee holdeth a fit and right way and trade to bring al to naught and to be banker out and that hee falleth in decaye and that hee is neare vnto destruction Wee can not deny this same seeing there are so many proofes of experiences But if a man be straight and holdeth fast and spareth and keepeth his goods carefully labouring alwaies to adde to them and increase the stocke hee wil thinke himselfe to be a good and diligent housholder and it wil seeme vnto him that he holdeth a meetely good trade to become riche His worldly and carnal neighbours wil be also of the same opinion wil thinke that there can be no better meanes to gaine his liuing then to bee actiue and to be readie to drawe vnto himselfe This is the common opinion but yet it ceaseth not to be false and wrong Solomon doeth shewe it when hee sayeth Hee that is greedie of gaine c. Hee reprooueth here al couetous which neuer haue enough and the more they haue the more they desire to haue and stil labour to gather care not whether they doe wrong or hurt vnto their neighbours but giue themselues to peele them chiefly whē they think that their neighbors are simple that they haue not the power to be reuenged to defend themselues They which thus couet gaine do labour to make a sure and continual recompence and to fil their houses with such abundance as neuer they nor their posteritie may haue want but let them florish prosper be at their ease for euer Solomon I say reprehendeth al such couetous men when he saieth that they trouble their owne houses Now that they trouble their houses Saint Paule doeth shewe it They that wil be riche doe fal into temptation and 1. Tim. 6. 9. snares and into many foolish noisome lustes which drowne men in perdition and destruction But he reprooueth those chiefly which are in authoritie which haue power and are aloft aboue other and which haue the charge and office haue the ruling of their neighbours and in rebuking them he also threateneth them with death and destruction We ought thus to vnderstand it forasmuch as the lawe expresly doeth forbid them couetousnes and that God by his Prophetes is angrie with them doeth reproche them for their couetousnes and doeth threaten them aboue al other Thou shalt Exo. 23. 8. Deut. 16. 18 19. 17. 17 take no rewarde c. Thou shalt ordeine thee Iudges that they may iudge the people with right iudgement Neither shalt thou take any rewarde c. And it is saide of the King also that hee shall not heape vp golde and siluer vnto himselfe As touching the rebukes and threatenings wee haue alledged some places as the 25. verse Solomon also giueth to vnderstande that hee chiefly reprooueth great men when against greedinesse of gaine hee setteth to hate giftes the which is verie fit and proper vnto them which are in authoritie or office euen as hath bin shewed by the law for he saith But he that hateth giftes shal liue Moreouer let vs note in this Antithesis that when he setteth to liue against troubling of the house he doeth shewe vs that he doth not speake of a temporal trouble and that soone taketh ende but of an eternal destruction as the same of the riche For sith that hee Luke 16. 26. promiseth life and they which hate auarice and giftes doe often liue in penurie pouertie and afflictions the which is not properly to liue let vs not thinke that hee speaketh onely of this life otherwise the state of honest men shoulde bee more miserable then the state of the wicked But let vs vnderstande that hee promiseth lyfe
eternal vnto those which hate and abhorre couetousnesse If wee 2. Cor. 8. 7. 9. 6. Ephe. 4. 28. 1. Tim. 6. 17. Hebr. 13. 5. wil be partakers of this promise let vs folowe the admonition of Saint Paule and of the Apostle and let vs in no wise folowe the opinion of the carnal and worldly which say there is no better getting then giftes 28 The heart of the righteous studieth to answere but the wicked mans mouth babbleth euil things Solomon doeth not simply say The heart studieth to answere for it were then a general and vniuersal sentence the which for the corruption of our nature and the malice thereof can not bee true for there are blockishe mindes and light wittes which studie not but doe onely rashly thinke what they wil say so that it seemeth they speake at a venture without studie as they themselues doe wel confesse either for to excuse themselues or for to shewe that they care not what they say For sith it is so as the trueth vttereth that from the abundance of the heart the mouth speaketh it foloweth that man doeth not answere without studie albeeit that Mat. 12. 34. it is without meditation for studie is done with thought deliberation counsel and aduise Solomon knowing this woulde not absolutely say the heart studieth but hee saieth The heart of the iust doeth studie And so he doeth not attribute studie to the hart but to righteousnesse If then wee woulde rightly studie to answere and speake as wee ought let vs change our nature and that of wicked and vnrighteous wee may bee made good and righteous Then God wil accept vs for righteous giue vs grace to studie for to answere not vaine nor wicked thinges but shal set our affection and desire in his lawe and therein shal studie continually in such wise as our mouthes shal talke of wisedome and that wee may truely say that the lawe of the Lorde is our continual studie as also it is Psal 1. 2. 37. 30. 119. 97. Deut. 6. 6. 11. 18. commanded And these woordes which I commande thee this day shal bee in thy heart lay vp then these woordes in your heart and in your minde and binde them c. If wee bee thus giuen to studie wee shal haue an argument of probation that wee are righteous and wee shal delight to answere and pronounce righteous and holy things Wee wil not also take the name of the Lord GOD in vaine neither wil wee beare false witnesse against our neighbours To bee shorte there shal not come foorth of our mouthes any thing but pure holy and cleane according too Saint Paules counsel And in thus dooing wee shal put away from vs a wicked mouth c. Contrarily if wee make no account of studie wee shal haue an argument and proofe that we are nothing Ephe. 4. 29. 5. 3. Pro. 4. 24. woorth and as wee shal bee wicked euen so shal wee bee light and rashe to pronounce euil things as saieth Solomon But the wicked mans mouth babbleth euil things to wit against God and against their neighbours for they make no conscience of blasphemie against God nor to belye and to slaunder their neighbours or else to infect them with euil woordes the which is against the opinion of those which say that words do not stinke against whome Saint Paule standeth saying Bee not deceiued Euil 1. Cor. 15. 33. woordes corrupt good manners Now albeit that he doth attribute euil thinges vnto the mouth yet it is not to say that they doe not proceede from the heart from the abundance whereof the mouth speaketh but wicked things are attributed vnto the mouth as vnto the instrument which the heart vseth for to blowe or vtter out Euen so the wicked may bee wel called people without heart after the common phrase of speeche which is to say that a man hath no heart when he foloweth not his duetie Furthermore the wicked sorte doe not thinke how they shoulde dispose and order their hartes neither doe they thinke they haue any as wee may knowe it when they boast that they haue spoken something without studie and that they reioyce in their sayings outward doings Let them then which speake at aduenture vtter something nothing worth not bragge to bee honest men sith that Solomon doth attribute the spewing out of euil thinges vnto the wicked But let euery one of vs reforme his tongue in not vttering any thing abrode which shal not be first of al wel meditated by the woorde of God otherwise wee cannot say that there is any religion in vs. If any man thinke to bee religious or deuout amongest Ia. 1. 26. you and refraineth not his tongue his religion is in vaine If wee studie wel for to answere according to the meaning as we haue saide before whome soeuer it bee wee proceed as we ought and obserue that which our Lorde commaunded his Apostles to Mat. 10. 19. Luke 12. 11 21. 15. keepe For hee forbiddeth not studie but hee woulde not haue vs careful and to take thought fearing to want an answere before the great men of the world 29 The Lord is farre of from the wicked but hee heareth the prayer of the righteous The scripture witnesseth that God filleth heauen and earth Wherin we must vnderstande that GOD is present euery where 1. Kin. 8. 27. Psa 139. 7. 8 Esay 66. 1. Iere. 23. 24. and ouer all And yet Solomon saieth nowe that the Lorde is farre of from the wicked but it is not by distance of place but by consent and helpe For the Lorde agreeth not with the wicked but abhorreth both them their thoughts and their woorkes as wee haue seene heere before Hee doeth not helpe them but forsaketh and casteth them of And also when the faythful are in affliction and feele not the helpe of the Lorde present Esay 59. 1. 2. they complaine that the Lorde is farre from them and hath forgotten them Therefore let vs vnderstande that the Lorde is farre from the wicked because hee giueth them not helpe and it is because Psa 10. 1. 13. 2. 22. 2. Pro. 1. 25. Psa 119. 155 they nothing regarde his worde Health is farre from the vngodly because they seeke not thy statutes Wee may say also that the Lord is farre from the wicked because that they themselues runne farre from him and wil neither knowe him nor vnderstande his workes but say there is no God and that fortune ruleth all Wee may choose these three senses of the Antithesis that Solomon maketh heere when hee saith But hee heareth the praier of the righteous For sith that against to bee farre of from hee setteth in this verse to heare the praier and the Lorde in hearing consenteth vnto the righteous is their helpe and the righteous by their praier doe draw neere vnto God so much as they can crauing his presence and his helpe and wishing to
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
yet after hee hath patiently looked for their amendement hee wil destroy them in his wrath the which they daily heape to themselues for the punishmentes of times past doe declare that the wicked in time present shal not escape the hande of Rom. 2. 5. 2. Pet. 2. 5. the Lord. Let vs therefore flye al pride and not looke what credite authoritie and power the proude haue in the worlde because they are in great number and are wel ioyned and confederated after the carnal sense Notwithstanding these thinges that the worlde esteemeth greatly shal nothing let that God at his appointed time shoulde not destroy them they shal not be exempted from his wrath but that it shal be easie for him to destroy them therein Solomon doeth signifie it when he sayth Though hand toucheth hand he shall not be vnpunished The wicked doe giue handes one vnto another to doe euill and doe mainteine themselues as though they did conspire to resist God but he mocketh their conspiracies Heeretofore Solomon hath vttered the like sentences against the frowarde and wicked comforting also the vpright and perfect by promises 6 By mercie and truth iniquitie shal be forgiuen and by the feare of the Lorde they depart from euill When the superstitious and idolaters doe thinke that God is angrie against them for their sinnes and that they feare to bee punished for them for to auoide the paine and not sorowe for their sinne they wil labour to content God with ceremonies and obseruations of doctrines and mens traditions with foolishe deuotions which they do vpon a good intent other inuentiōs of their own braines that God neuer commaunded but doe displease him for hee woulde haue vs attentiue vnto his worde onely and that wee shoulde serue him after his commaundementes by the which hee doeth declare vnto vs his wil whereunto wee must obey forsaking al wickednesse Thus doing we shal haue God merciful vnto vs as Solomon doeth promise vs saying By mercie trueth iniquitie shal be forgiuen Solomon heere woulde not haue vs to linger about trifles for to please God as if hee were a little childe that might bee pleased with an Apple or with a Ball or some foolishe and vaine man which is pleased with worldly pastime but that wee may not bee like vnto the Scribes Pharisies lest we deserue the rebuke that is in Saint Mathew he setteth before vs what is the greatest pointe Mat. 23. 23. of the lawe and that which God most requireth aboue al things to witte mercy and trueth and doeth promise vs that if wee bee true vnto our God not turning from him after straunge Gods but haue al our trust in him beeing assured of his goodnes towards vs and certified that he doth loue vs that in this certaintie assurāce we be soft gentle louing merciful towards our neighbours in helping them with that which they haue need of that God wil be merciful and wil not impute our sinnes vnto vs. Notwithstanding let vs not thinke that hee will leade vs to trust in our merites nor that he intendeth that by our mercy our truth we should satisfie our faultes before God so that by such satisfaction God should bee pleased and should forgiue vs the paine the which otherwise hee had laide vpon vs for our offences but after the maner of the scripture hee signifieth that they which by mercy and trueth shall conuert vnto God forsaking their former vices and sinnes that they shal finde him merciful as if hee saide If wee rest and cease from our misdeedes and wickednesses so wil God appease his wrath and make his iudgement to cease and wil forbeare the condemnation and punishment that wee had deserued Nowe because it is needful for to haue constant perseuerance in trueth and folowe goodnesse and mercie let vs flye al wickednesse Solomon doeth shewe vs howe wee shal come vnto the ende when he saieth And by the feare of the Lord they depart from euil The which he hath taught vs before Besides this let vs first of al note that although Solomon Pro. 3. 7. 8. 13. 14. 16. nameth mercie before trueth yet wee must vnderstand that by order fayth proceedeth and mercy foloweth as the fruite but vnseparably Secondly let vs note that the iustification that wee obteine by the remission of our sins is giuen to fayth for that it layeth hold vpon the free promises of God from whome come al blessinges to vs and nothing from our merites 7 When the wayes of a man please the Lord he wil make also his enemies at peace with him If wee be stirred to anger or that wee haue a contentious and troublesome spirite which wil sodenly fight and doeth delight in fighting braules and dissentions wee shoulde greatly desire peace and wee thinke that wee can haue nothing to profite vs without it the worldlings and carnal men which wil counsel their neighbours how they shal take their ease saying Buy peace and an house alreadie made And indeed peace is a verie great blessing which is much desired and chiefly when wee haue to doe with enemies that wee thinke to be stronger then wee bee and whome wee feare shoulde hurt vs and with whome wee shoulde haue mortal warre But oftentimes it happeneth that willing to auoide one warre wee enter into a more dangerous Wee seeke peace with men and we make ourselues the enemies of God for wee folowe vnlawful meanes as did the children of Israel for to deliuer themselues from their enemies and to cause warre to cease had their refuge sometimes to Exo. 3. 34. 12. Deut. 7. 3. Esay 31. 1. the Egyptians sometimes to the Assirians against the commaundement of God who had forbidden them to make leagues with strange peoples and idolaters Woe to them which goe downe into Egypt for to seeke for helpe and haue not enquired of the Lord. The Papistes are of that number which seeke vnlawful meanes as is seene in al their deuotions in time of warre And as touching particular matters betweene man and man for to get peace and to stay his enemie hee thinketh there is no way but to suppresse him against that which Iesus Christ teacheth vs Resist not euil c. But as wee commonly feele by experience by such kinde of doings the fire is kindeled more strongly and for one Mat. 53. 39. Rom. 12. 17. 1. Peter 3. 9. enimie wee get many as also wee deserue for in so doing wee follow not the waies of peace which is to please to be an acceptable seruice vnto God who is the authour of al peace and giueth it too them which giue themselues to please him as Solomon doeth pronounce it saying When the waies of a man please the Lord. c. If then we woulde haue that God shoulde stay our enimies and that he should quiet them as there is none but he that can doe it let vs looke so honestly to gouerne ourselues that we neither
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
Mat. 23. 34. Poperie liuing in infidelitie and ignorance we were neuer a whit better Let vs nowe take heede that we become not worse when the light of life doeth shine vnto vs. This first sense agreeth wel for the rebellion of suche commeth because they loue not God nor their neighbours Now they which haue no loue can not but imagine euil The seconde sense is That hee which thus rebelleth doth tende to nothing but his destruction and ouerthrowe seeing hee hath to doe with a strong enemie for albeit that hee dealeth as he thinketh good with weake and frayle men yet he riseth vp against God Beholde this is for the seconde sense the which dependeth vpon Exo. 16. 7. Num. 14. 11. the first and foloweth it for it foloweth wel that if a seditious person seeketh onely euil to his neighbour that euil again must happen to him as hath bene shewed here before The wicked man must needes fal into the pit that hee hath digged for other Now after what sorte soeuer the seditious seeketh the euil hee is wel worthie that euil shoulde light vpon him and therefore that he might bee punished A cruel messenger shal be sent By the cruel messenger hee meaneth al meanes by the which God afflicteth and punisheth the seditious for to destroy them without any remedie be they men or Deuils yea Angels of heauen bee it by pestilence famine pouertie warre or other sicknesse To bee shorte al things that are sent vnto the seditious for to destroy him howe good so euer they bee of themselues yet are they cruel messengers vnto the rebel though by nature they are not suche In this sense the Esai 13. 9. Ier. 6. 23. 50. 42. 30. 14. Esai 37. 36 day of the Lord is called a cruel day and the Assirians and Chaldeans cruel and the Medes and Persians and the chastisements of the Lorde cruel The Angel of the Lorde was a cruel messenger vnto the Assirians 12 It is better for a man to meete a Beare robbed of her whelpes then a foole in his follie Man by his first creation was made verie excellent but by his sinne hee became so vile and abiect so cursed and wicked that he Gen. 1. 26. 27 Eccle. 3. 18 7. 30. is not woorthie of himself to be placed amongst beastes but ought to be set more lowe The holie Scripture doeth compare him often vnto cruel beastes as to Foxes Wolues Lions and Leopards Herein it sheweth after a sort that man is worse then they considering that these beastes doe folow the nature that God hath giuen them and man of his owne malice hath corrupted his first nature wherin hee was created for to giue himselfe vnto al wickednes making himselfe like the Deuil which is the most dangerous the strongest and the most cruel beast to meete with al that is on the earth for there is no force nor wickednes to bee compared vnto the same of the Deuil as Saint Paule doeth wel shewe Nowe seeing it is thus it is vpon good cause that Solomon saieth That it is not so dangerous Ephe. 6. 10 to meete with a Beare which hath newly lost her whelps then to haue to doe with a foole that foloweth his foolishnesse with a loose bridle and as touching our nature corrupted and malitious wee are al fooles and ledde by follie from the which wee can not neither wil be exempted but doe folowe it most hastily it foloweth therefore that we are verie fierce and cruel except that God by often admonitions rebukes threateninges and chastisements doe make vs soft and gentle And thus it is a verie dangerous thing to haue to doe with a man before that God hath regenerated and renewed him by his holie Spirite and hath mortified his members which are on earth If then wee bee not so vngentle nor so cruel as others it commeth not of our goodnesse but of the onely mercie Coll. 3. 50. of God whereby hee hath changed and softened vs. Furthermore let vs learne that follie is no smal vice but a wickednesse greatly furious by reason whereof the foolishe are vnequally yoked with other and thus they are forsaken of al the which is a great miserie for no man can dwel with them And as by Psal 5. 6. 18. 26. Collo 3. 12. their violence and crueltie they driue away other euen so God can not abide them in his presence And suche as they shew themselues towardes or against their neighbours euen so wil God shew himselfe towardes them againe Let vs then take heede to folowe Saint Paule which doeth admonishe vs thus Nowe therefore as the electe of GOD holie and beloued put on tender mercie kindnesse humblenesse of minde meekenesse long suffering forbearing one an other and forgiuing one an other if any man haue a quarrel to an other euen as Christ forgaue you euen so doe yee c. And in this sorte shal bee accomplished in vs The Woolfe shall dwel with the Lambe and the Leoparde shal lye with the Kid and Esai 11. 6. 7. the Calfe and the Lion and the fat beast together and a little childe shal leade them 13 Hee that rewardeth euil for good euil shal not departe from his house The worldlinges and carnally minded doe esteeme and pronounce a man to bee of a fainte courage when hee steppes not Exo. 23. 4. 5. Mat. 5. 44. Rom. 12. 17 1. Pet. 2. 9. foorth to be reuenged of his enemies and to yeelde them the like or woorse but God iudgeth cleane contrarie when he commandeth vs to doe good for euil vnto our enemies Whereuppon it followeth that they are woorthie and valiant which doe beare the iniuries and doe not render euil for euil but rather good for euil It foloweth also seeing that God hath commanded to doe good vnto our enemie that hee which yeeldeth euil for euil shal not goe vnpunished as a transgressour of the lawe although that in reuenging hee seemeth not to offende against natural light I say expresly he seemeth for in this place that which is called natural light are deuilishe darknesses with which the sensual man hath his mynde darkened and can not knowe howe patient hee shoulde bee and beare with his neighbours which fayle Nowe if God punish them which yeelde euil for euil by a stronger reason the vnthankful vngentle and cruel which oppresse those which haue done them good ought to looke for sharpe punishment Solomon doeth plainely shewe this same when hee sayeth Euil shal not depart from his house This is not alwayes seene with the eye for the Lorde doeth suffer the vnthankful and cruel to prosper in this worlde that they dispose and order their houses at their desires yea euen a long time in outwarde appearance but his vengeance ceaseth not for al that to be readie for to be executed at time conuenient openly the which he doeth vppon some later and vpon the other sooner sending them great troubles And yet he
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
ouer reioysing though that God doeth smite vs and sende vs sicknesse but that with ioy wee shoulde vse the meanes ordeined of God for the recouering of helth strength and force that we may not bee vnprofitable as dry bones but may bee fit and apt to serue God and our neighbours in the vocation whereto wee are called And so hee teacheth vs howe wee muste vse the thinges that God giueth vs for this body that wee make them not vnprofitable and vnfruitful and hee sheweth vs that wee must not despise our bodies for God also hath not disdained them when hee created al thinges for them and that he would administer vnto them al things necessary for them as our Lorde Iesus Christe doeth teache vs when hee saith vnto vs That wee shoulde aske of our heauenly father that hee would giue vs this day our daily bread Also he hath created both the Phisition and Phisike reteining neuerthelesse to himselfe the healing Therefore in vsing ioyfully the helpe of Phisitions Eccl. 38. 2. Chro. 16. 1â— and of medicines let vs not put our trust therin but in God not doing as Asa did Nowe albeit that in this sentence wee may learne that which hath beene saide yet wee must vnderstande that Solomon pretendeth by corporal thinges to bring vs vnto spiritual And therefore that our bones may not dry away least wee perishe without remedie let vs take heede that when wee are sicke yea dead by our sins that wee bee not greeued that the chiefe Phisition Iesus Christe shoulde come vnto vs and exhort vs vnto repentance wherevnto Luke 15. â— let vs bee giuen with ioy as also there is ioy in it c 23 A wicked man taketh a gift out of the bosome to wrest the waies of iudgement There are many which perswade themselues to beleeue that they doe no euil in taking giftes prouided that they haue not exacted nor required them and that no man seeth any thing for it is the custome of wicked iudges which woulde be in estimation more to feare men then God or to labour to set God wholy in contempt and forgetfulnesse and haue their respect vnto men But what wisedome soeuer they challenge yet are they wicked as they shoulde wel vnderstande when God forbiddeth iudges expresly too take giftes and that hee calleth them which receiue giftes theeues and murtherers Solomon also doth giue them it to vnderstande when he saith A wicked man taketh a gift c. He discouereth and openeth the wickednesse of such iudges first of al when hee saith that they take it out of the bosome for hee sheweth that in taking the gift secretly they doe against their conscience and that they haue more reuerence to men then to God or that they bee of the number of those of whome the Psalmist complaineth Secondly when hee saith To wrest the waies of iudgement For he sheweth that hee violently pulleth the right from him to whome it belongeth as hee knoweth wel but his couetousnesse doeth compel him to counteruaile Psal 94. 3. the gift to him which hath giuen it him as Solomon hath shewed heeretofore saying that wheresoeuer the gift is giuen it prospereth And thus Solomon doeth shewe vs that the iudges which receiue giftes neither can nor wil administer iustice and therefore they rightly deserue to bee called wicked Let iudges and magistrates vnderstand that they are heere admonished that if they wil rightly administer iustice they must wholy absteine from taking of giftes Also they ought to shunne flatteries and worldly honours and to haue no respect of persons for by these thinges they wrest iudgement aswel as by the receite of giftes but the holy Scripture doeth more often make mention of giftes because that giftes are of greater power so that they which loue them wil be ready for to betray their fathers and mothers 24 Wisedome is in the face of him that hath vnderstanding but the eies of a foole are in the corners of the worlde There are many men which thinke that they cannot be wise except they visite and see farre countries and except they can vnderstande diuers languages and except they giue their eies to beholde and their mindes to consider the fashions and manners of diuers peoples and nations and except they had prooued many thinges but the true wisedome requireth no man to trot hither nor runne thither for to bee talked with but shee doeth offer herselfe vnto those which giue their mindes and vnderstanding vnto Pro. 2. 1. the woorde of the Lorde for to beleeue it and obey it Such men so attentiue and learned in the worde which is our only wisedoâ—e and prudence neuer want wisedome as Solomon doeth shewe it saying Wisedome is in the face or in the presence of the wise but hee that wandereth hither and thither for to make himselfe wise is destitute of wisedome and prudence for hee is a foole as Solomon doeth pronounce saying But the eyes of a foole c. NotwithstaÌ„ding wee wil not condemne the Queene of Saba of foolishnesse for the voyage that she made vnto Ierusalem For then there was wisedome but in Iewrie where the woorde of God and his seruant 1. Kings 10 were and that tyme there was no suche wisedome in al the worlde as was the same of Solomon Our Lorde Iesus Christ also 1. Kin. 11. 12. Mat. 12. 42. hath allowed the voyage of the same Queene Wee wil not condemne the Apostles of our Lorde which wandered vp and downe through the worlde for it was done at the commandement of Iesus Christ and was not taken in hande for to learne wisedome for before that they departed from Ierusalem they were filled with the holy Ghost which is the spirite of wisedome but they went Acts. 2. 4. Esay 11. 2. to winne wise men vnto our Lorde by the preaching of the same wisedome wherewith they were indewed Wee wil not also condemne those of follie which wanting this wisedom in their countrie seeke out the places where God hath planted his pure worde which is the true wisedome 25 A foolishe sonne is a griefe vnto his father and a heauinesse vnto her that bare him When Solomon hath alreadie so often reprooued the foolishe sonne and praised the wise childe and not contented therewith Pro. 10. 1. 13. 1. 15. 5. 2â— doeth still rebuke the foolishe childe hee sheweth wel that it is very needful that fathers and mothers and all superiours and gouernours shoulde bee very wise that they may teache wisedome vnto their children vnto their subiectes to those which they haue in charge and gouernement Hee sheweth also that it is a very detestable thing both before God and men which haue any good feeling that A foolish sonne which by contempt of holy and honest modest and humble conuersation doeth vexe and torment his parents to whome hee oweth al honour and reuerence al obedience and submission al pleasure and seruice Hee sheweth further by so many reprehensions that the
and learned it is not therefore to say that they are suche but if wee desire to shewe ourselues wise and prudent as behoueth wee must keepe backe thinges which are hurtful and bring damage and which serue for nothing but to dishonour God and to offende our neighbours Solomon hath shewed vs the same Nowe let vs note that to shewe ourselues wise and prudent in holding our peace it is not enough too vtter nothing Pro. 10. 19. 20. 21. that is euill but wee must abstaine from al hurt or rather to suffer with patience the iniuries and wronges then to doe the same vnto our enimies and aduersaries being assured that God wil not forsake vs but wil deliuer vs at the time appointed for the silence that pleaseth God consisteth chiefly in patience in faith and repentance The xviii Chapter 1 HE that is at libertie seeketh freely and studieth euery doctrine for the desire thereof hee wil separate himselfe to seeke it and occupie himselfe in al wisdome IT is a common saying whosoeuer hath a fellowe hath also a maister for hee cannot doe whatsoeuer he would but must sometimes dissemble and suffer thinges which please him not and to leaue many workes that hee would gladly take in hand because hee thinketh them either profitable or necessary and must subiect himselfe and agree with his fellowe for to mainteine familiaritie and friendship and to haue peace and to auoide and shunne greater hurt Nowe if betweene felowes and companions the matter thus standeth bounde it foloweth wel that hee which is bonde and slaue cannot folowe his desires but must yeelde himselfe subiect and obedient to the wil and commaundement of his maister and lorde and cannot meddle with suche workes as come in his minde but is bounde and tyed to the will of his maister Wherefore it seemeth right that there is nothing better then to bee at libertie that wee may doe according to our wil and followe our counselles And if wee doe make this accounte of corporall libertie amongest the worldlinges the children of GOD ought muche more to set by their spiritual libertie of the which we are depriued through the corruption of our nature and are the slaues of sinne our flesh Ioh. 8. 34. Rom. 6. 16 7. 14. Gala. 5. 17. consenting therto which to obey it fighteth against the spirite in such wise as we do not that which we would before God But if wee wil be set free to do our wil at libertie let vs take heede for to separate vs from sinne in not suffering it to rule in our mortall bodies as wee are admonished In this sorte wee shal bee deliuered Rom. 6. 12. 13. 13. 14 Gal. 5. 16. 1. Pet. 2. 11. separated and made free for to followe our desires which shall not bee to obey the fleshe and his lustes but for to serue God willingly and gladly according to his worde which is al our doctrine for in seeking it after our desire and thrusting ourselues into the same by faith and good woorkes we shall bee furnished with necessary doctrine to get wisdome knowledge and vnderstanding withal And there is nothing that wee can desire further except that wee shoulde perseuer and profite more and more in the same But wee cannot attaine the ende thereof vnlesse wee fight valiantly against the Diuel and the worlde yea euen against ourselues Saint Paule doeth wel giue vs this same to vnderstande when hee woulde haue vs armed with al the armour of God and when hee sheweth vs the Ephe. 6. 10. Rom. 6. 13. 7. 14 Gala. 5. 17. cōtrarietie which is betwene the flesh the spirit Therfore when by the worde of the Lorde wee labour to reduce the corrupted and dissolute they must not complaine that wee wil take away their libertie and make them subiects 2 A foole hath no delight in vnderstanding but that his heart may be discouered The foolish the number whereof is infinite doe not delight but to thinke wickedly to speake vngodly and to do workes abhominable Pro. 12. 13. 13. 16 15. 2. Solomon doeth signifie this same saying But that his heart may be discouered which is filled so ful of vncleannesse that he must needes spue it vp and publish his folly 3 When the wicked commeth then commeth contempt and with the vile man reproche When Dauid saith The wicked hath made boast of his owne Psal 10. ◠heartes desire and the couetous blesseth himselfe hee contemneth the Lorde c. hee declareth the nature of the wicked and his maners and kindes of doing which are much vnreasonable and ought not to bee borne withal For it is not against man that he standeth vp by contempt but also against God and is so vile filthie and vnshamefast that hee hath no shame at al and careth not to spoile God of his honour to whome onely wee owe all honour and glory neither maketh hee any account to giue that which hee ought vnto his neighbours but without conscience giueth himselfe to doe them iniurie wrong and violence which is to dishonour them For as the honour lyeth not in gesture of body or wordes which haue some ciuilitie and faire shewe but in readinesse and diligence of doing our office and duetie towardes them euen so the dishonour standeth chiefly when wee passe not to doe that wee ought The Apostle Saint Paule very largely describeth this nature and maner Rom. 1 of doeing And Solomon doeth expounde it in fewe woordes saying When the wicked commeth then commeth contempt and with the vile man reproche Nowe as the wicked disdaineth euen so is hee disdained of GOD and as hee doeth dishonour so shal he bee dishonoured This is shewed vs when the wicked are compared vnto hay and to the smoke and to dounge and to goates 1. Sam. 2. 30 Psal 1. 4. Mat. 3. 12 Psal 2. 4 Prou. 1. 25 Psal 37. 2. 20. 68. 3 Esay 65. 5. Psal 83. 11 Iere. 16. 4. 25. 33. Math. 25. 32 And thus contempt and dishonour commeth with the wicked and vile man in two sortes that is that hee contemneth and is contemned hee dishonoureth and is dishonoured But the two sortes are not like For although that by contempt and dishonor hee laboureth what hee can to set GOD and his neighbours at naught and at perdition yet his paines bringeth not foorth his effect as he pretendeth but fall vpon himselfe as hee shal one day feele Moreouer let vs note that the lordes of the worlde are heere chiefly accused to bee wicked albeit that for their authoritie and power they are declared honest and good men and to bee villaines though nowe they bee named noble magnificent worshipful right honourable high and mightie for in their heartes they worship themselues and thinke not that they are subiect vntoo God nor that they ought to honour any man but God can tell wel enough howe to beate downe their loftinesse and pride as hath beene heeretofore alledged
is a great waster Where in hee sheweth that hee would haue vs to count the slouthful careles for wicked wasters And so hee priuily accuseth them to bee theeues murtherers and that rightly for they steale that wherby they liue seeing that they winne it not lawfully and so much as in them lyeth they kil the poore for whome they should be careful and diligently to woorke And so slouthfulnes or slacknesse is no smal vice seeing that hee which is giuen thereto is not hurtful onely to himselfe but also to his neighbours though hee wil not knowe it For if wee tel him which is slouthful at his woorke that hee doeth not his duetie hee wil answere hee doeth wrong to none but to himselfe wherein he belyeth Solomon yea the holy Ghost which calleth him brother to the maister of wasting Let vs then vnderstande that almen are admonished to be watchful and diligent in their vocation and carefully to doe their office chiefly the fathers of houshold Magistrates the Pastours of the Church for the negligence of the maisters of the house doeth so muche or more hurte in the housholde then the superfluous and excessiue spending The carelesnesse of Magistrates hurteth as muche or more the common wealth at home thaÌ„ the enemies do with warres abroad The slouthfulnesse of Ministers and their ignoraunce together doeth no lesse hurte to the Churche then the crueltie of tyrantes which striue to oppresse it by warre and violence And as the negligent and slouthful is like vnto a great spender and waster euen so shal he be punished likewise as it is shewed vs in Mat. 25. the parable of the virgins and talentes That wee may not bee of the number of suche let vs watche carefully to doe our worke with prudence and faythfulnesse as wee are taught in the saide parables Mat. 24. 42. 10 The name of the Lorde is a strong Tower the righteous runneth vnto it and is exalted There is no man but desireth to liue in peace and to bee out of danger of his aduersaries And for to obteine the same euerie man according to the power hee hath doeth arme himselfe with leagues of friendship and retyereth into strong places and if he can hee wil remaine in places which seemeth him inuincible In olde time it was thought that the highest places were the surest for that the enemies had not easie accesse to the same We may see the same in the building of the Tower of Babel Likewise Dauid signifying the safetie either that hee had had before or that hee desired presently to haue speaketh of the high Gen. 11. 4. Psa 18. 3. 34 27. 5. 40. 3 16. 3. places and of high rockes and heerein hee sheweth vs that all our trust is and ought to bee set in one onely GOD and when he keepeth vs that wee are strongly armed and defended against al contrarie power and that there is no violence either earthly or hellishe that can hurt vs. Solomon doeth signifie the same when hee saieth The name of the Lorde is a strong Tower c. Wherein wee haue to note that the name of the Lorde is not this woord God or Lorde or any other worde that wee speake of for to signifie that we speake of God neither is it also this writing of foure Hebrewe letters Iehouah which the Iewes doe say is the name of God and that it is ineffable And not knowing what this name of God ineffable is to say The which is none other thing then that there is nothing either in heauen earth hel depthes vnder the earth nor tongue nor voice that is able to expresse the least prayse which belongeth to God because of his great glory and excellencie they obserue a foolish foule superstition and dare not pronounce these foure letters aboue saide and in their place they say Adonaie But the name of the Lorde is himselfe as he is named the Euerlasting Creatour Gouernour and disposer of al thinges according as hee is called wise iust holie mightie merciful Father and Sauiour Gen. 4. 26. Exo. 3. 13. 14. 15. 34. 6. 7. Deut. 6. 13 and according to the fame of these vertues blessings which are without number incomprehensible and can not be expressed The holie Scripture doeth shew it vs. For this word of God ought not to be called vpon Hee expresseth wel this name And when he would haue vs to sweare in his name hee meaneth not this worde God or Lorde in witnesse of trueth His name therfore is himself which is compared vnto a strong Tower not as touching himself that hee can or ought to be compared vnto any corruptible thing howe excellent soeuer it can be but the Lorde for to humble himselfe vnto our rudenesse and weakenesse doeth compare himselfe vnto earthly thinges As here by Solomon he is compared vnto a strong Tower for to teache vs that as the worldlinges doe thinke themselues out of the danger of their enemies when they are inclosed in a strong Tower euen so if hee keepe vs wee shal not perish Now for to obtein such safetie we must fly al wickednes infidelitie and incredulitie al slouthfulnesse and carelesnesse and giue ourselues vnto al goodnesse and with care diligence commende ourselues vnto the keeping and protection of our God Solomon doeth teach vs this same when he saieth The righteous runneth vnto it and are exalted For the wicked vnbeleeuing negligent and contemners of the grace and helpe of God are cast off from him and thus they are not exalted out of the dangers of their enemies but are giuen vnto them to doe with them as they wil as diuers wicked men haue felt and doe feele For if they be not at the wil of their carnal enimies yet are they at their spiritual to wit the Deuils as finally they shall feele it in eternal tormentes being thrust downe into the infernal gulfes Let vs therefore vnderstande that Solomon doeth exhort vs â—o loue righteousnes and to delight therein and that in folowing Psal 9. 16. carefully our vocation and walking straight in our wayes iwee should depend wholly vpon the protection of our God and he shal exalt vs high and set vs in so strong a Castle that our enemies shal not be able to doe any thing against vs and also wee shal not feare them but holding fast the promises of our God wee shal say The Lorde is my light and my saluation whome shal I feare Bee Psal 9. 10. 12. 6. 33. 18. 19 34. 8. 18. 37. 39. 27. 1. 31. 2. vnto mee a strong Tower and as an house wel fenced for to saue mee Let vs also vnderstande that hee teacheth vs to knowe who they are that are righteous what their rewarde is Whereupon we may gather who they are that are wicked and what their destruction is And when hee saieth not Hee shal exalt himselfe But he is exalted hee doeth teache vs to
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
that hee esteemeth the poore man walking in his integritie of life to be more happie then the foole which abuseth his lippes This exposition conteineth trueth and dependeth of the former for if the poore man be preferred by God it foloweth that he is in good estate and more happie then the foole 2 Desire without discretion is not good and he that hasteth with his feete offendeth Those which are not instructed in the worde of God but ledde by the sense of their owne corrupt nature and according to the appetite of the fleshe haue diuers and sundrie desires and haste as muche as in them lyeth to attaine to the ende of them and to enioye them They thinke stil it is no hurt to desire that which they haue in their phantasie although they knowe not what the ende wil bee neither if it be profitable for them to obtaine it according to their desire If the worlde reprooue and condemne not suche desires the holie Ghost ceaseth not to blame and reiect them as vnprofitable and wicked saying by Solomon Desire is naught c. And it is in folowing that which God forbiddeth Therefore seeing God hath giuen suche commaundement it is Exo. 20. 17 not without cause that Solomon blameth it For it is not lawful to make that good approoueable which God forbiddeth whose onely wil should suffice vs for the perfect rule of al iustice and equitie Likewise naturally wee perceiue that in desiring we are prouoked to strife and debate if we obtaine not our desires and enioy them at our pleasure And therefore Saint Iames doeth worthily rebuke the couetous But when we see that the antient holie Fathers Iam. 4. 1. as Abraham haue had desires which haue not bene reprooued naye rather haue obtained according vnto them yea more then Gen. 15. 2. 12. 2. 13. 14. 21. 1. 28. 20. 13. Psal 50. 14. Mat. 6. 9. Psal 145. 18. Rom. 3. 9. they could themselues desire Hee desireth it according to discretion as appeareth by the promises and so hee obteineth it Iacob desireth that the Lorde God wil assist him folowing heerein rhe promise made Dauid desireth often to be deliuered from his enemies for hee knewe that God woulde that hee shoulde raigne in Israel Also seeing it is Gods wil that wee shoulde cal vpon him and that our Lorde God hath taught vs to praye and that we haue the promise to bee hearde wee shoulde and ought to vnderstande that Solomon blameth not al desires for hee himselfe hath wished and obtained And in this place he sheweth it also when he saith not absolutely Desire is not good but hee addeth to it Without discretion as if hee shoulde say That when wee wishe for any thing whereof we haue not certaine testimonie in our consciences that the worde of God alloweth it suche wishe is not good It is without fayth which is the foundation of al goodnesse yea the goodnesse of our desires and without the same it is impossible to please God And by consequence hee imputeth it a sinne And for this cause the infidels are frustrate of their desires as many haue Hebr. 11. 6 Rom. 14. 24. prooued it and principally the enemies of God and his people And the holie scripture yeldeth testimonie therof The desire of the wicked shal perishe Likewise that it is not good to desire Psal 112. 10 without discretion Solomon sheweth it when he calleth it sinne saying And he that hasteth He saith the same that we haue expounded but vnder other wordes wherein hee speaketh by similitude For euen as hee that runneth with his feete without any other consideration but that hee come to the ende of his race and atchieue his iourney falleth and stumbleth against them that he meeteth and so doeth them hurt so he that is ardent in his desires and boyling in his affections to doe a thing not knowing whether it be lawful for him or no is not cleare without damage principally of his soule he troubleth hurteth others and so sinneth And to accomplishe his desires hee doeth that wrong to his neighbours which he woulde shoulde not bee done vnto himselfe and he doth them not that good which he is bound to do and which he would should be done vnto him if hee were in the place and estate of his neighbours And which worse is hee giueth not the honour to Gods prouidence which is due theretoo for hee distrusteth thereof and hath al his whole endeuour on his enterprise and affections Hee leaueth God behinde and puts him backe to the ende hee bee not letted to runne after his desires which he would Psal 38. 10. 42. 2. 119. 20. 131 Esa 26. 8. 9. renounce and bee coye to atchieue if hee had God in his thought and desired like the Psalmist and Esay 3 The foolishnesse of man shal peruert his waye And his hart shal fret against the Lorde It seemeth that the wicked prosper and doe their busines wel in this world and therefore they are accompted honest sage wise which thing they desire and couet and enforce themselues to appeare so Notwithstanding in their businesse they neuer come to the ful ende of that they desire And therefore they streine themselues bee it right or wrong to obtaine their owne wil and by this meanes they marre al. First for them for they haue thoughtes and deliberations which proceed from the malice of their consciences the which Solomon calleth follie Eliphas guile and sutteltie and Dauid vanitie Wherevpon enseweth that they can profit nothing Iob. 4. 12. 13 Psal 94. 11. but must of necessitie be frustrate of their enterprises attemptes as one may see by the places afore alledged and as Solomon pronounceth it saying The follie of man shall peruert his wayes c. Secondarily as much as in them lyeth by their follie and wickednesse they doe al manner euil to their neighbours whereas they shoulde doe good and bee sage to profite and helpe them And so they peruert their way practising and doing cleane contrarie to their office and duetie Then as they are peruerse so God is to them peruerse not permitting them to come to the end of their enterprise Psal 18. 27. as they woulde And when they thinke sure to haue an end of the same God ouerturneth al and maketh the wicked feele that it is hee that is troubled disturbeth them to dispose their waies according to the appetite of their follie Yea for that cause he handleth them so rudelie that they knowe not in what taking they are but they feele great resistance whereat they are angrie agrieued and dispited And although it seeme to bee against men onelie that they would deale notwithstanding insomuch as they cast their rage against innocents whose defender God is they fret and fume against him not in wordes onelie but they beare him a grudge also in heart Solomon speaketh so when hee saith And his heart c. One may wel
this care bee naturall in vs notwithstanding wee prosper not if wee haue not the hearte in good plight as they say indewed with natural vnderstanding and that wee bee of a quicke wit and foresight For the foolishe and brainelesse sort oft put their life in great hazarde and in steede of finding goods loose the same and marre al they goe about and if wee loue so much this brief and transitorie life and the fraile and brickle goods for the maintenance of the same wee ought farre more to loue the heauenly life and felicitie which is eternal but of ourselues we cānot come to this loue for we are fooles wicked negligent slouthful and so we are loose of courage and faint hearted whervpon ensueth the destruction of our soules and way to death and to loue our soules wel and to enriche them it behoueth vs to bee prudent in heart as Solomon saith He that hath a heart loueth his soule and keepeth prudence to finde riches But when wee haue naturally a lacke of hearte wee cannot haue it of ourselues because wee cannot or will not change our nature That is the worke of GOD as wee ought to vnderstande by his promises wherefore we ought to pray Deut. 30. 6 Iere. 24. 7. Ezech. 11. 19 36. 26. O God create in mee a pure hearte and renewe in mee the spirite of righteousnesse And also by that which hath bin oftentimes touched of him that wanteth heart and is loose of courage And by that which hath beene touched in the 15. Chapter and the 31. 32. wee may and ought to vnderstande that hee possesseth hearte which is so instructed by the worde of GOD that by the same he hath sound iudgement and good aduise to conduct himselfe in the feare and reuerence of the Lorde and hath a good will and right affection to yeelde himselfe obedient to God and helpeful too his neighbours He that is such a one loueth his soule and not as Worldlinges doe and Epicures which studie to liue at heartes ease and haue the fauour and support of the worlde without any contradiction or resistance Such men are much deceiued as our Lorde Iesus Christe sheweth vs. But the man that hath a hearte loueth his soule in such maner that he hath a care to gouern it according Mat. 16. 24 Iohn 12. 25. to the wil of God prest to endure with pacience al maner afflictions which it shal please the Lorde to sende In this manner hee keepeth prudence which leadeth him to those goods which are proper to preserue his soule whom he loueth Now the goods which he getteth is the fauour acceptable to the Lorde by the which hee obteineth that his sinnes bee not imputed to him but is made partaker of the iustice of Iesus Christe by the which he commeth to euerlasting life Let vs note in the rest that although there bee none but God which prouideth of his owne meere grace and good wil al that which is necessary for vs for the time present and the time to come aswel for our bodies as our soules Notwithstāding this letteth not but with sound iudgement prudence and good aduise wee may followe those meanes by the which wee prouide for this life and doe that which is good and necessary for our health For it is no inconuenience that GOD doethal and wee bee his instruments by the which hee worketh What heart then soeuer wee professe what prudence or vnderstanding wee haue let vs reknowledge in veritie that it is onely God which willeth and accomplisheth and to him let vs giue all praise and glorie in al thinges 9 The false witnesse shall not escape vnpunished and hee that speaketh lyes shal perish Beteweene the fift sentence of this Chapter and this is no difference sauing in the ende of the fift sentence there is Shall not escape and in this Shall perishe which is the exposition of shall not escape And so this is here a repetition not vnprofitable to the wel disposed for they are againe warned that God greatly detesteth false witnesse bearers and lyars and therefore they to bee careful to thinke and say the trueth and flee all lying This repetition also serueth to make the false witnesse bearers and lyers more blame woorthy when they haue once despised so many warninges and not taken heede to amend 10 Pleasures are not seemely for a foole much lesse for a bound man to haue rule ouer Princes Although the wicked which despise true sapience and are therefore called fooles haue commonly good store of goodes eyther by succession or giftes or by their owne industry and that they enioy them in delight and heartes ease at theyr owne pleasure and that because they spende the time gallantly and make good cheere they are therefore accompted worthy to liue and haue abundance of riches notwithstanding because they haue not the feare of God with them and be not his children it were more fit for them to haue no riches at all And that which they haue they vsurpe it wrongfully by what title soeuer they possesse it Wherevpon ensueth that they cannot vse it nor rightfully enioy it at their ease and pleasure Solomon pronounceth it saying Pleasures are not seemely c. As when we know any one to be a thiefe liue by robbery we cannot nor ought not to allowe his wickednesse nor affirme his life good and honest but rather iudge it disordinate and detestable So before God who knoweth the foolish it is not found fit that they liue at their pleasure and ease of theyr fleshe although hee permit them as is seene For there is none in the world according to outward apparance that haue more their pleasures then the foolish and wicked And as God which knoweth all alloweth not that the foolish haue their pleasures to the damage of the miserable afflicted Euen so when God hath opened the eyes of his seruantes and principally those which he hath lifted vp in preheminence and geuen too vnderstande the wickednesse of the foolishe they ought too detest and hate those fooles whome they see so at theyr ease For they cannot enioy the delightes of this worlde without greate disorder And although a man cannot perceaue it alwayes yet it ceasseth not to boe a greate hinderaunce to the feeble simple and innocent of whome the foole makes no accompt but rather studieth to afflict vex them pilling and polling them or refusing to pleasure them to enioy the better his owne ease and pleasure Then if pleasures are not seemely for fooles who notwithstāding seeme fit to enioy them because they are rich or of noble parentage and in authoritie or because afore time they haue taken paynes to liue lastly at their ease If to such people I say pleasures are not seemely by a farre more reason it is not fitting that inferiours shoulde enterprise ought against or aboue their superiours to put themselues in their ease or haue their pleasures to the preiudice of their
omit nothing of that which is our office but serue to the glorie of GOD and edification of his Churche and in as muche as wee can conuert soules to God and serue to the augmentation of the kingdome of Iesus Christ our Lorde 20 Giue eare vnto counsel and take correction that thou mayest bee wise in thy later dayes Wee are all by nature not onely ignoraunt and brutishe but also foolish and wicked and neither wil nor can of ourselues chaunge and amende ourselues nor better our estate Notwithstanding wee haue not suche opinion of ourselues nor take it not in good parte that others shoulde account vs so but striue and studie to make vs bee thought good and wise and couet that our neighbours shoulde esteeme vs so Whereby wee are verie muche abused but the abuse is not suche but it may easily be remedied as Solomon sheweth vs saying Giue eare vnto counsel and take correction that thou maist be wise in thy later dayes Hee teacheth vs what wee haue to doe to dispoile ourselues of ignoraunce and brutishnesse to flye from follie and wickednes to the ende that at leastwise wee become wise in the latter dayes And to doe the same hee proceedeth by degrees First hee giueth vs remedie against ignorance and brutishnes when hee admonisheth vs to giue eare to counsel For the counsel whereof hee speaketh is the woorde of God which as hath beene diuers times spoken of is our wisedome and vnderstanding of the which wee participate not but by the holie Scriptures Wherevppon ensueth that Solomon inuiteth vs to the reading and hearing of Sermons wherein the holie Scriptures are declared vs this is the first degree as wee ought to vnderstande by Moyses and the Prophetes when they inuite vs so often to heare the woorde of the Lorde yea afore al other thinges It is the right entrie to come to true wisedome Secondly hee giueth remedie for follie and wickednes when hee woulde haue vs to take correction which is to say That we hearken to the word of God so attentiuely and with suche affection that the threatenings therin pronounced against vs make vs to tremble that we haue feare and horrour at the iudgementes which they shewe vs to haue bene executed against the wicked and of that they shal susteine in the time to come And that the admonitions exhortations and warnings make vs ashamed of our life passed and to beare a special hate to wickednes whereto wee haue not onely bene enclined but also giuen and addicted and that we take pleasure to amende our life in walking in al honestie holines and iustice Beholde what it is to take correction as may bee gathered by many places of these Prouerbes But one may say that they which walke by these two degrees are wise as hath beene seene heeretofore in diuers pointes of this booke The answere heereto is that Solomon meaneth that one hereby aduaunceth himselfe further in wisedome and encreaseth therein successiuely and is in waye to giue certaine proofe thereof and to bring foorth fruites There is also an other difficultie which is that Solomon seemeth to be content if we be wise in our later dayes Wherunto we answer that indeed it is better we be wise late thē neuer as may be seene by the theefe but we are not promised that when we haue spēt al our Luk. 23. 40 life in pleasures of follie and naugh tinesse God wil afterwardes giue vs the grace to amende and folowe true wisedome And Solomon giueth vs hope of nothing which hath not his foundation on the promises of God And therefore when he saith In thy later dayes c. Let vs take it for al that time wherein wee are called to fayth and repentance wee may wel cal it The later dayes for first after being once called it is not meete wee returne to our first estate of follie and wickednesse Secondarily the dayes of man are short and hee liueth by his wil longer in follie and wickednesse then in wisedome and goodnesse Wherefore one may wel cal his later dayes the time which hee applieth in wisedome and wel doing Let vs note finally that it is not to bee maruelled at if in the world there be many fooles and fewe wise men seeing they wil not folowe the counsell of Solomon 21 There are many thoughtes in the heart of man but the counsel of the Lorde shal stand fast There is none of vs which desireth not to bee in good estate and haue prosperitie of long endurance but man of himselfe cannot attaine to it in this world also there is nothing vnder the Sun which is not subiect to chaunge as is daily prooued yea Kinges themselues which are puisant and mightie haue not their estate permanent Notwithstanding man thinketh not so but he deemeth himselfe not of so smal value as to take vpon him an estate of no endurance Dan. 2. 21. rather al they which are come to any degree of prosperitie say naturally in their hearts that they wil neuer stirre nor moue and al because they haue tasted no aduersitie but it happeneth often that they are frustrate of their opinion which is cause that they thinke and rethinke they take newe counsels and make many deliberations as Solomon expresseth saying There are many thoughts in the heart of man when he speaketh so it is not to say that hee alloweth so many thoughtes to be in the hart of man but rather blameth them and sheweth that they are vaine when hee setteth against them the counsel of God saying The counsel of the Lorde shall stande fast Hee argueth and reprooueth those which of themselues wil gouerne themselues place them in estate stable and permanent and to come to the end thereof they thinke consult determine often and in many sorts and this without asking at the mouth of the Lorde without crauing counsel at him and aresting themselues at his worde It seemeth to them that they are but too wise to knowe howe to set in order and sure estate their businesse Such rashe headed and arrogant fooles ought wel to be reprehended whereon they esteeme themselues so much despise so boldly the eternal wisdome without the which we cannot but goe astray stumble and fall There are also in the scripture many complainres and threateninges against such arrogant fellowes Contrariwise hee promiseth a sure estate Iob. 12. 13. Ioh. 5. 12. Psa 33. 10. Isa 8. 9. Iere. 11. 7. Leuit. 26. 3. Deut. 28. 1. Psa 33. 11. to them which renounsing themselues and al their owne counsel take the counsel which God hath ordeined them by his worde which teacheth them to yeelde a voluntary obedience to the Lord and to cleaue to his gooduesse and mercy not any thing doubting of his fatherly loue towardes them Hee maketh not this promise of himselfe but following the holy Scripture hee hath also regarde to that which is saide The counsel of the Lorde shal stande for euer And so wee take not heere
the counsel of the Lorde for his eternal wisedome by the which afore the foundation of the world he hath ordeined al things This counsel is secrete and to vs incomprehensible Neuerthelesse wee shoulde not sticke to confesse that such counsel is and shal be firme as Esay confesseth it Also of the firmenesse of this counsell dependeth the firmenesse of that Esa 40. 12. Rom. 11. 33. Esay 25. 1. Rom. 16. 25. Ephe. 1. 9. which is giuen vs dayly by the worde for when the worde is pronounced to vs it is because God hath so ordeined it before the beginning of the worlde By the reuelation of this secret the elect of God are deliuered from vanitie and made firme and stable 22 That which is desirable in a man is his vpright dealing insomuch that the poore man is more profitable then the lyar Although wee be wicked of nature and many perseuer obstinately in their malice and naughtinesse taking delight to profite themselues by the hurt of others in deceauing polling and robbing and despise to order themselues by vpright dealing notwithstanding if they haue any thing to barter or vse traffique with their neighbours that which they most desire in them is vpright dealing and that they wil not seeme to deceaue them for although they be worth nothing yet they haue a certaine feare to deale with cousoners lyars hypocrites and dissemblers bee they neuer so rich and diligent in doing their businesse yea they loue better to haue to doe with a poore man naked of all goods with whome they thinke to profite more then with the lyar dissembler and deceiuer bee hee neuer so rich Solomon expresseth wel this same saying That which is desirable in a man is his vpright dealing If this sentence be practized and verified any whit by the wicked that is not say that it shoulde not bee practised in al thinges and principally in thinges of weight and excellency As if there bee a question to chose or make a King Lorde Magistrate or gouernour in a countrie it is meete to desire vpright dealing as Iethro sheweth also we may gather it out of many places of the Psalmist It behooueth vs not to be scrupulous about the poorenesse of the person as GOD sheweth wel to Samuel when hee appointeth him to annoint Dauid King ouer Israel we ought also to vnderstande it by that which Exo. 18. 21. Psal 2. 10 72. 1. 12 82. 1. 101. 1. 1. Sam. 16. 1 12 Eccl. 4. 13 9. 13 is saide els where It is not fit therefore to haue regarde to nobilitie or riches nor auncientnesse of race and family but to desire vpright dealing Likewise if there bee question to choose Ministers of the worde of God it is right necessary to desire vpright dealing because they haue the gouernment of soules which haue bin bought so dearely and preciously Also one can giue no iudgment of a mans vpright dealing but by his former conuersation whereof one hath certaine proofe This first part of this sentence may be expounded diuersly because of one worde which hath diuers significations in the Hebrue tongue to wit mercy shame religion reproche and defame but leauing the diuersitie of expositions aparte let vs learne heerein that as wee woulde our neighbours shoulde vse vpright dealing towards vs and not disguise themselues any way So wee shoulde doe the like towardes all men 23 The feare of the Lorde bringeth a man to life And hee that it is filled with the same lodgeth where no plague shall visit him God greatly recommendeth vnto vs his feare as is seene in the Lawe the Psalmes and Prophetes of whom we are often admonished Deut. 4. 10. Psal 22. 24. to this feare Nowe although the feare that hee demaundeth serue to his glory notwithstanding hee demandeth it not for any profite that hee shal reape thereby for hee hath no neede of vs neither can we profite him any way But hee demandeth it to the ende we be aduanced in goods and honour not onely fraile and transitory but chiefly heauenly and eternal Solomon signifieth it by this worde Life when hee saith The feare of the Lord bringeth a man to life True it is that Superiours ought to keepe from al wrong and violence those which feare God to the ende they may liue in peace tranquilitie seruing God And Moses in many places promiseth longlife vppon earth to them which keepe the commandements of God Wherevpon the Apostle Saint Paule building saith That the feare of God is profitable in al thinges hauing promise of life present and also of life to come Neuerthelesse seeing that the life present is common to men with beasts that the wicked oftentimes liue in this worlde more happily according to the outwarde apparance then the good and faithful which haue the feare of the Lorde before their face for this cause when wee haue promise of life wee vnderstande that the life present is not but as it were a shewe of the life to come and that wee ought not to stay therein to make our dwelling heere belowe as in our heritage but wee must aspire on hie to heauen where their life is that feare god folowing the faith of the good fathers And that with firme assurāce wee say with Saint Paule We are not we cried but although c. Aso wee knowe that if our earthly house of this Iodging be destroied Heb. 11. 13. 2. Cor. 4. 16. we haue an euerlasting house in heauē which is not made with handes Saint Paule inuiteth vs to aspire to this life Sith therfore it is aboue which wee ought to aspire to knowe wee and bee wee Col. 3. 1. assured that when life is promised them which feare the Lord it is meant chiefly eternall life Contrariwise when we see the threateninges which are spoken against them which are without the feare of God knowe wee that they shal not liue but death shall swalowe them eternally with that that from now many begin their Psa 55. 20. 24. hel partly because their owne consciences reprooue them they cannot rest therefore partly because they are afraide of the iudgements of God Whereby they dispaire not seeing any way howe they shal escape them and partly because they haue often great miseries and afflictions wherewith they are tormented greatly not knowing that hee is God which afflicteth them iustly Caine was Gen. 4. the captaine of suche people also hee began his hel in this worlde as may bee seene by that which is written of him Pharao may well come next after as is seene in Exodus by the plagues which GOD sent him and by the acknowledgement which hee made of his wickednesse in the which notwithstanding hee remained indurate and hardened Let vs put Saule in the thirde place who pursued Dauid vniustly against his conscience as is also seene by his owne confessions 1. Sam. 24. 18. 28. 7. 31. 4. Also God hath sent him great miseries and
afflictions frō the which seeing hee coulde not escape hee had recourse to the Diuel and dispaired and slue himselfe wee see therefore what a miserable thing it is to reiect the feare of the Lorde for to giue ones selfe to wickednesse and contrariwise that there is great felicitie for them which through the feare of the Lorde doe hate and detest iniquitie and couet to render true obedience to God according as he demandeth by his worde and to be also at their neighbors commandemēt asswel for the edification helth of their soules as for the commoditie of this life Solomon expresseth also in other words this felicitie saying And hee that hath the same lodgeth c. In the which hee sheweth vs that to bee happy by the feare of the Lord is not enough to feare him in any one part of our conuersation and in the rest to bee giuen to followe our owne fantasies as those which feared the Lorde seruing likewise their gods and as the Papists doe which are followers of this foresaide kinde of men for they make a shewe of fearing of God in that they folowe 2. Rom. 17. his worde some what and principally in this that they haue obserued baptisme and that they vse some loyaltie one towardes another for the rest they are abhominable in their Ceremonies and seruices which they call diuine beeing indeede diuellishe and they are also abhominable in their wicked traffiques fraudes and cousonages in their othes and blasphemies Therefore they obteine felicitie by the feare of God it is not enough to vse some faire apparāce of holynesse in contemning al the abuse and abhomination of superstitions and Idolatries of Painims Papists and other infidelles frequenting sermons of the woorde and communicating the Sacramentes and in the rest to bee Athiestes in our heartes and our mouthes replenished with euil talkings our affections burning with auarice wee embrased with hate and rancour and wholy giuen to fraudes cosonages and other abhominations But it is meete that as a man which desireth to bee whole and sounde of body followeth willingly the counsel of a good Phisition and to fil and satisfie himselfe eateth not but good meates conuenient proper to ingender blood and reiecteth al others which are not proper to mingle with the good Euen so wee shoulde entirely followe the counsel of God who is our soueraigne Phisition and fil and satisfie ourselues with his feare folowing orderly that which hee teacheth vs by his woorde and reiecting al other feare which our soueraigne Phisition reprooued Solomon vseth the same similitude here as may bee seene by the woorde filling which signifieth in his language satisfiyng or appeasing of hunger and promiseth to him that shal satisfie himselfe with the feare of the Lord great assurance when he saith That hee shall lodge where no plague shall visit him Hee vseth a similitude taken by a traueller or stranger who arriueth in a Isay 8. 12. 29. 3. 41 8. 43. 1. 44. 2. 1. Pet. 3. 14. lodging or Inne which is out of the danger of theeues hath good gates and walles very strong and those of the house are honest folkes and are careful to shut their doores and vse a traueller or passenger gently and see that hee be not offended nor suffer no wrong in their house Euen as such a traueller is in great suretie according to humane sense so hee that feareth the Lorde findeth good lodging sure entertainement and there is no man that can doe him any harme This is it which God hath promised to his people by Moses and afterwarde by Dauid and his holy Prophetes But one may say there is none in the worlde that suffer more outrages Leu. 25. 16. 2. Deut. 8. 6. Psal 22. 24. 25. 34. 8. Esay 33. 14. Exo. 25. 5. iniuries violences nor that are persecuted more cruelly then they that feare GOD. Abel hath prooued it Dauid the Prophetes Iesus Christe and his Apostles whome hee hath foretold their afflictions To this I answere That to bee visited with euill in this place is to bee vanquished therewith so that one is not able to recouer himselfe as it is taken in diuers places of the Scriptures 24 The slouthfull man hath shut his handes into his bosome and will not take paine to put it to his mouth Solomon hath often tolde vs alreadie the nature gestes and qualities of the slouthful the misery and pouertie which of force they must indure by their slouth negligence notwithstāding because the number of them encreaseth dayly and continueth and that wee are al of so wicked a nature that wee wil bee content too liue at our owne pleasure without doing any thing but to sporte and play and to enioy the delights and pleasures of this worlde and wil not thinke on the hyre of slouth nor heare speake of euil which shal followe after which wee must of force suffer will we or nil we if wee bee slouthful for this cause hee contenteth not himselfe with so many aduertisements which he hath alreadie giuen vs but to the end we may take more heede or at least wise be more inexcusable and iudged worthie of miserie hee repeateth heere againe vnder contrary wordes the negligence and little care of the slouthful by the gesture of a man who because of the great colde he endureth cannot put his hande to worke but is constrained to shut it into his bosome to keepe it warme when he saith The slouthfull man hath shut his hande into his bosome and will not take paine to put it to his mouth And by good reason speaketh hee soo for the slouthfull wil not warme himselfe with his businesse but is still as it were very chilly cold Whervpon ensueth that of force the great indigence which taketh and assaileth him must make him suffer hunger as Solomon expresseth saying And hee will not take paine to put it to his mouth In so saying hee sheweth the long abiding of the hande in the bosome and the continuall and obstinate negligence of the slouthful which if he woulde forsake hee might so one remooue his hande from his bosome and set it a worke whereby hee might haue wherewith to returne to his mouth and susteine himselfe But seeing hee maketh no account thereof he must of force perish with want and be poore and miserable And if one put a contrary to this that there is a great number of sluggardes which put well their handes to their mouth eate and drinke make good cheere and their goods neuer faile them as is seene in the Clergie monkery of the Papists Answere First Solomō sheweth what the slouthful are worthie of and what it is they deserue as also the Apostle Saint Paule sheweth when hee forbiddeth giuing meate to the slouthful Secondly 2. The. 3. 10. seeing they are not worthie to liue and that they vsurpe that which they haue as theeues and robbers that lyue by rapine yea
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
kinges and princes when they haue them that gouerne well subiectes ought to vnderstande that they are heere warned to pray to God for their superiours to the ende it may please him to preserue them And whiles they liue in this humilitie and obedience that they giue occasion to their rulers to bee curteous and iust for to followe their head 29 The nobilitie of young men is their vertue and a gray head is the honour of the aged It seemeth at the first that Solomon speaketh according to the fantasie of young folkes which glorifie themselues in their force vaunte of their actes which haue any apparance of vertue and esteeme themselues noble and worthie to bee had in estimation with the worlde when they haue behaued themselues valiantly And also that he speaketh according to the opinion and desire of old men to whome it seemeth that it is a great matter to haue liued so long that their bearde and heares are waxen white and wil that one honour them because of their olde age which sheweth himselfe in the whitenesse of their heares although in themselues bee neither knowledge skil nor prudence And if we should take this sentence thus it were not far amisse notwithstanding it behoueth vs to vnderstande that Solomon hath not spoken it to please either the young or the old nor to make vs sticke at their fantasies and affections But know we that when he saith The noblenesse of young men is their vertue hee sheweth first to fathers and mothers to al them which haue gouernment or superintendence if they will that their children or inferiours become honorable renowmed or worthie to be accounted excellent that they ought to be careful to teach vertue to youth and to accustome them to the same not vnto that which one calleth vertue according to the worlde which is to bee couragious and to haue blood in the nailes to render euil for euil and to doe outrage and violence vnto them which one hath in hate or to take great paines to become rich and to keepe as one woulde say a good house such men according to the world are willingly esteemed noble But that in following the word of God one giue good example of life to the younger sort that one teache them admonish them reprehend them correct them and that one accustome them to applie their time in good workes and that they learne to haue charitie yea towards their very enimies See here the vertue wherein consisteth the noblenes excellencie glory honor of young folks Secondly he sheweth that the younger sort are knauish infamous worthy of al rebuke and reproch if not being wel instructed they fashion not their maners in al humilitie modesty temperance honestie holinesse iustice according to gods word for in the obedience and faith of the same there is vertue not otherwise Also therein it is that God craueth one to apply his force Deut. 6. 5. Eph. 6. 16. 17 and S. Paule sheweth wel that there is vertue in the worde and when Solomon adioyneth And a gray head is the honor of the aged he sheweth first of al to old folkes that they ought to be graue temperate wise prudent acknowledging that God hath done them this honour to haue mainteined them in this life so long that they are waxen white and to haue giuen them space to learne vertue and followe the same that they might haue vice in disdaine and be an edification to the younger sort Secondly he sheweth to them that are young that they ought not to puffe vp themselues in pride and disdaine against their elders although for the feeblenesse and debility of the body they seeme vnprofitable a let or hinderance but in al humilitie and gentlenesse they ought to forbeare them with al care and diligence to assist and honor them in such sort that they be wholy at their commandement It is necessary that wee Leui. 19. 23. learne this in this present sentence otherwise there will bee no excellencie in the same Let vs not thinke therfore that Solomon hath forced himselfe to teach vs carnal or temporal nobilitie wherof the worlde makes account through some force magnanimity and harddinesse which they perceiue in the deedes and feates of some personage led by glory and ambition nor that hee maketh great account of the white heares which are on the chin or on the head of old men for al this passeth but the vertues which he teacheth vs in this sentence are in eternal memory before God and they which follow them shal remaine for euer 30 Brused woundes purge euill and stripes in the inward partes of the body When we are bodyly sicke wee wil be handeled gently and it seemeth vnto vs that the Phisitions and Surgeons are vncurteous and haue no compassion vpon vs when they ordeine vs sharpe medicines or apply to vs any pearcing ointment or other thing which augmenteth the dolor for the present time Neuerthelesse it is needful necessary that somtimes one spare not the patient for to purge and cleanse him of the filth and corruption which is in his body Otherwise he is in danger of his person for the life present Also although we be very euil that this euilnesse hath so corrupted vs that al our conuersation is polluted defiled therby and that there is in vs no intire thing neuerthelesse we woulde haue others to flatter vs and account vs for honest men and thinke that they which admonish vs reprehende vs checke vs threaten vs accuse vs and condemne vs are our enimies and hate vs. But it is necessary to purge the inwarde naughtinesse which corrupteth al our conuersation that men rebuke vs sharpely and threaten vs rigorously and that they plundge vs euen into the depth of hell making vs dispaire of ourselues as if without remedie wee were wounded and murthered euen vnto the death This is the way to cleanse the wicked which are very muche infected corrupted with vice and iniquitie and yet flatter themselues in their owne diseases Solomon pronounceth it so saying Brused woundes purge euill Dauid after the adulterie and murder flattered himselfe wel when he made no account to confesse his faultes But the sharpe sowre reprehension of Nathan serued him for a purgation So did the reprehension of Saint Paule to the Corinthians But let vs note that Solomon speaketh not of the wicked reprooued for to suche men rorrection profiteth nothing but to make them obstinat and bring them in despaire as Cain the whole worlde destroyed by the flood 2. Sa. 12. 12. 1. Cor. 5. 1 2. Cor. 7. 8 Sodome Pharao Saule The xxi Chapter 1 THE kinges hearte is in the hande of the Lorde Like the riuers of water so hee may turne it whither soeuer hee will THE kinges of the earth are in great estimation and admiration with the worlde men feare them worship thē men trēble at their puisāce honouring their highnesse and
humbling themselues vnto them rendring them obedience and fearing to prouoke their anger submitting themselues wholy to their wil and pleasure Insomuch that they seeme to encline the hearts of their subiects whither it please them And it is no maruel if kinges be so honoured of the worlde seeing that god honoureth them giuing them his titles calling them gods and superiour powers placing them in his seate to exercise iustice iudgement indifferently and vprightly and willing that men shoulde submit thēselues to them without any resistāce or rebelliō So kings make themselues redoubted as much ae they can to the end to submit their subiectes heartes to them and bowe and order them as it seemeth them good this while what highnesse soeuer they haue wil they nil they yet they haue a superiour which hath another maner of puisance aboue them then they haue aboue their subiects inferiours for they hate not the power to gouerne their subiects heartes at their pleasure although they haue authoritie to commande and the other ought to obey But God which is their soueraigne Lorde and ruler hath not onely power to commande but also to dispose their heartes at his pleasure without let or resistance at al. Solomon sheweth it them wel where hee compareth their heartes to riuers of water saying The kings hearte is in the hande of the Lorde c. Kings ought not therefore for to vaunt of their powers for although riuers swell sometimes and flow ouer with such impetuositie as though they woulde cary al away with them and although also kinges haue hautie and stout hearts and thinke themselues so mightie that they weene none may resist them but that they shal cut and cary away al at their pleasure neuertheles as by sluces rampiers or other inuention one may resist a great riuer and stop it from doing harme so it is easie to God to set a stay for kinges that they hurte not with the pride and hautinesse of their heartes as Solomon signifieth clearely when hee compareth their heartes not to great riuers but onely to little running brookes which turne their courses easily which way one pleaseth It is not fit also that they shoulde vaunt themselues of their free wil for as riuers turne not rhemselues this way or that way nor cannot doe it but men turne their courses according as it seemeth them good which haue to do therewith So as Solomon saith God turneth the kings hearte whither he wil Hee saith not that hee turneth it to this or to that but whither he will for as the scriptures shewe vs hee inclineth one to one thing and another to another thing one man nowe to one thing and by and by too a contrary Hee turned the king of Egypts hearte in Iosephes time to doe wel to Iacob and his kindred Contrariwise hee turned Gen. 45. 16. his successours hart to misuse the children of Israel after the death of Ioseph This inclination ought to bee wel knowne of vs when God saith to Moses But I am sure that the king of Egypt wil not let you goe but by a mightie hande And yet more manifest Exod. 1. 8. 3. 19. 4 21. when God saith And I will harden his hearte c. Hee hath turned Dauids heart to goodnesse as appeareth when hee saith From this day forwarde the spirite of the Lorde shal prosper in Dauid And afterwardes hath enclined it to euil but one might make here two obiections the one that kings are not culpable when they do euil 1. Sam. 16. 13. 2. Sam. 24. seeing that God enclineth their heartes thereto the other that God is the cause and authour of sinne An answere to the first obiection although God doe turne the heartes of kinges to euil yet are they neuertheles culpable for god by his iust iudgement which is incomprehensible to vs prouoketh them to euil either to punish their former sinnes by other sinnes and make them more fautie Rom. 1. 24. or for to punishe and chastice them whome hee thinketh good as hee stirred vp Sennacherib and other kinges against his people of Israel or to trie and exercise his chosen ones to patience as hee hath by the minister of Satan stirred vp the Chaldians and Sabians Iam. 1. 13. 14 against Iob but the wicked hauing no knowledge of the iudgements diuine no reuerence to the prouidence of God nor any feare of his worde are carried away by their owne concupisences Likewise the wicked doe not referre their faultes vnto God but being reprooued by their owne conscience confesse their wickednesse as Pharao knewe wel that he was an offendour Saule maketh the same confession or very like Dauid elected of God hauing numbred Exod. 9. 27. 1. Sam. 24. 18. 26. 21. 2. Sam. 24. 10. the people layeth not the faulte on God but confesseth his owne offence Wherefore for a briefe answere to the seconde obiection wee see that God is not the authour of sinne for the rest search the Institutions of Iohn Caluin So Princes and Magistrates are taught to haue God in honour and reuerence crauing his conduct and gouernance and that they feare to bee giuen vp into a reprobate sense as many haue been Also subiects are admonished to pray for their superiours otherwise they are in danger lest it wil happen to them according to the threatninges which are in diuers 1. Tim. 2. 1. Esa 3. 1. Ose 13. 11. places For the rest if kinges which are mightie as they think and which make themselues redoubted haue neede to bee gouerned by GOD who turneth their heartes at his pleasure it is not meete that we promise ourselues any thing against the will of God 2 Euery mans way seemeth right in his owne eies but the Lorde pondereth the heart Man is so much giuen to flatter praise and esteeme of himselfe that hee neither can nor wil finde any thing in himselfe worthie of Pro. 3. 5. 6. 7. 12. 15. 14. 12. 16 2. 25. reprehension but perswadeth with himselfe that al that he willeth thinketh enterpriseth saith or doth is good iust wherein he is deceiued as Solomō pronounceth it And because so foolish an opinion cannot easily bee rooted out of the thoughtes of man therefore Solomon rebuketh it nowe againe when he saith Euery mans way c. 3 To doe iustice and iudgement is more acceptable to the Lorde then sacrifice From the beginning of the worlde men haue thought to doe God great seruice when they haue offered vp sacrifie of beastes which they killed of the which or of other goods of the earth they made great oblation and after the flood they haue not forgotten this custome And as men haue esteemed it so the Lorde hath alwayes Gen. 4. 3. 4. Gen. 8. 20. 12. 7. 8. 13. 18. helde acceptable the sacrifices of the faithful who offered them in firme faith and true repentance regarding the true Messias which ought to bee sacrificed onely and
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
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
lawe So the wisedome which is the feare of the Deut. 28. 17. Lorde is of a farre more excellencie then al worldly force without comparison It is that which wee ought principally to retaine in this sentence to the ende wee folowe that which the Lorde teacheth vs by his Prophet Ieremie and not that wee enterprise Iere. 9. 22. 23 warre for to occupy another mans dominions For although these holy personages aboue named and others haue made warres and that they haue obtained victory against their foes Yet neuerthelesselet vs not thinke that by their example it is lawful for vs to inuade another mans countrie for first they knewe that it was Gods wil they shoulde doe so Secondly they were not led by their owne proper affections searching their particular profite But they pursued the glory of God striuing to destroy his enemies the enemies of his Churche Thirdly this happened them in figure to the end wee shoulde learne to behaue ourselues valiantly against the Diuel our flesh and sinne which are enemies to God Wee are inuited to this warre in many places of the scriptures as it hath bene alledged partlie heeretofore Moreouer let vs learne that it is follie to trust in places wel fortified and defended according to the worlds opinion and that wee ought so to walke in fayth and in the feare of God that wee may say with Dauid Some put their trust in chariots and other some in horses But we haue recorded the name Psa 20. 8. 9. of the Lord our God 23 Who so keepeth his mouth and his tongue the same keepeth his soule from troubles Itseemeth to many that to shunne afflictions nothing else is needeful but to haue a multitude of friends and that they bee redoupted and mightie And to get such friends one ought to be conuersant with greatmen stil pleasing them and flattering them lying making false reportes and backbyting iesting and telling tales of laughter Such people thinke themselues sure ynough and out of danger but they are far disceiued as common proofe sheweth For one shal see it oftē come to passe that those which haue such vaine venemous tongues fal in great distresse according as they are also menaced in the scriptures These menaces are put in execution now by iudges another while by stryfes seditions and warres and sometimes Dent. 19. 16. Psa 5. 7. 12. 2. 50. 19. by other punishments Now to the ende that we may shunne such threatnings and punishments Solomon sheweth vs what wee haue to doe when he saith Who so keepeth his mouth c. He teacheth vs to be silent fly al vaine talke that is superfluous hurtful to folow that which Dauid saith I haue bin domb not said a word And to do wel this same it behoueth vs to praye like him Psal 39. 2. 141. 3. Set a watch Lord before my mouth keepe the dore of my lips If we do thus he promiseth vs that we shal keepe our soules That is to say our persons from tribulation not that we shal keepe them but that there wil come many but that by the grace of God wee shal ouercome them al as it is written Such deliuerance shal not be of smal endurance as Dauid sheweth vs. There is another kinde of Ps 34. 19. 13 keeping ones mouth of the which together with this same it hath bene spoken of Chap. 13. verse 3. 24 He is called proude arrogant and scornful which in his wrath worketh presumptuously Although sometimes men of the world attribute names vnto personages suche as they deserue yet neuerthelesse most vsually they attribute names titles which are nothing fitting for the persons and this is either to flatter them or to reproche and blame them without iust cause onely because they wil bee welcome vnto thē vnto whō they vse these honourable titles because they hate them whome they reproch and blame in giuing them vile and infamous names And therefore the children of God shal haue no regarde to suche names and titles knowing that their names are registred in heauen and that the memorie of them is eternal before God But the holie scripture calleth no man but as is wel agreeing either to his nature his affections or his maners It flattereth no man although it giue verie honourable names and titles to the faithful neither blameth it any bodie but vpon iust cause For the scripture is diuinely inspired and indited by the holy Ghost which is teacher of al trueth and hath lying in hate And so when Solomon saith That he is called c he setteth here no title which is not fitting for him that worketh presumptuously That is to say to him that doeth his deedes by audacitie temeritie and rashnesse and persuadeth with himselfe that hee ought not to faile but to mooue himself furiously against them that wil any way withstand him Of such men the presumption is so great that they dare striue against God in despiting cursing and renouncing him and despising rashly al holie religion good admonitions and corrections Also it is by good right that Solomon calleth them proude arrogant and scornful as in truth they are whē they are transported with so furious a presumption Nowe seeing such names and titles displease vs let vs haue regarde to vse ourselues vprightly in al modestie feare and humilitie and the Lorde wil graunt vs his grace But if wee beare the name of proude arrogant and scornful hee wil resist vs stoutly and destroye vs according to the threatenings which haue bene alledged heretofore Wee may wel be obstinate and hardened in our opinion despisers of God and of his worde reuengeful wrongdoers and outragious but this can not let God to do his worke and vse and execute his iust vengeance against vs for his highnesse which is to vs incomprehēsible is aboue al worldly highnesse As he hath wel shewed at the flood vpon Sodome and Gomorrha on Pharao and the people of Egypt and vppon many others 25 The desire of the slouthful shal kil him for his handes haue refused to labour Solomon bare great hate both to slouth and the slouthful as hee sheweth wel when so often he threatneth the slothful with pouertie and need with destruction and death And by suche repetitions he teacheth vs to flye slouth And againe presently when hee saieth The desire c. Wherein also hee sheweth vs who are the slouthful that is to wit curious of the goods and substance of an other man For by what right soeuer they possesse goods seeing they employe not themselues to labour they vsurpe and eate the bread of them which folow the vocation whereto God hath called them for they are the seruantes and children of the Lorde whose the earth and the heauen is and al therein contained and consequently they onely are inheritours of the worlde And so the slouthful are couetous theeues and robbers whereupon ensueth that they are woorthie of death Also
in as muche as in him is hee maketh him authour of vntruth and seeing wee vtterly abhorre the false witnesser yea as it were by nature it behooueth vs to heare and yeelde ourselues attentiue to the worde of trueth and then we shal not be of the number of false witnesses which perishe but wee shal bee in safetie in the Church of our Lord God which is kept by the veritable Secondly after lyers and false witnesses haue once vttered Psal 15. 1. their lyes quite against their consciences to dishonour God and blame and vndoe their neighbours finally they shall haue their mouthes closed and be vtterly confused seeing themselues reiected of God and bee in damnation and death eternal and that the euil which they thought to doe by their lying be falne vpon them for euer without any remedie And also where they see that they whome they woulde haue destroyed vndone and made dombe by their falshoode shal haue their mouthes open and shal speake without cease and not perishe As Abel the righteous although hee was slaine by Caine yet notwithstanding his blood cryed and Gen. 4. 10. Hebr. 11. 4 beeing dead yet hee spake for God had care ouer him as hee wil haue also ouer al them which are attentiue to his worde taking vengeance in his yre and furie vpon those which haue vexed them and placing them in the celestial glorie to haue ioye honour and sauegarde for euer See howe Solomon meaneth that those which heare the worde of God shal speake stil 29 An vngodly man hardeneth his face but the iust reformeth his owne way Although the wicked knowe wel that they doe nothing that is good and that naturally without the scriptures they see that they are guiltie and principally before God as they giue and haue certaine argument thereof when they are afraide of the iudgements of God because their consciences reprooue them of their misdeeds Yet neuerthelesse as Solomon saith They harden their faces That is to say they haue a fierce and arrogant behauiour both in wordes and gesture to giue to vnderstand that they neither feare nor doubt any thing and the more wicked they are the more they striue to assure themselues and set a good face on the matter saying in their heartes wee haue made aliance with death and knowe what hell is And in this opinion they make no account to conuert themselues to any goodnesse bee Esai 28. 15 it to thinke say or doe Solomon sheweth that hee meaneth this by hardening the face When hee saieth But the iust reformeth his owne way For against hardening the face hee putteth reformeth his waies which is no other thing but the feare and reuerence which one hath to the woorde to studie howe to frame his Phil. 2. 3. minde and thought his wordes and workes to the wil of God for to serue him duely and worke his soules health with feare trembling Psa 5. 9. 25. 4. 5. 8. 9. 119. 5. 143. 10. Which thing of ourselues we doe not for it is God which worketh in vs both the wil and the effect according as it pleaseth him Wherefore we haue to pray with Dauid Lord leade me in thy righteousnesse c. 30 There is neither wisedome nor vnderstanding nor counsell against the Lord. We ought to be resolued of this that God aloweth that which is not against him loueth it and maintaineth it and maketh it serue to his honour and to the edification of his according as hee seeth expedient But hee reprooueth the wise and sage men of the world And their wisedom vnderstanding and counsel cursing them ouerthrowing them and destroying them as the scriptures witnesse Whereby it may seeme at first viewe that Solomon saying There Iob. 5. 12. 13. Esa 5. 21. 29. 14. 15. 44. 25. 8. 9. 10. Psal 33. 10. is neither wisedome c. saide against the scriptures And therefore when he saith Against the Lord That is to say which can let or stay the counsel of the Lord ouerthrow his ordinances and breake of his attemptes For although the wise men of the world studie to resist him yet neuerthelesse his wil must needes bee accomplished yea at his only worde without any other adoe Wherefore whē we haue God on our side although we be but a litle handful and folks Psal 33. 8. 9. Esa 46. 9. 10 without force and worldly wisedome yet wee ought not to bee afraide though al the worlde and al the power of hel were against vs but in al safetie to say with Dauid I haue laide mee downe and slept and haue risen vp againe for the Lorde susteined mee I will not be afraide of tenne thousand of men c. Wee ought to confesse Psal 3. 5. that which Iob saith Yea with him is wisdom and force counsel and vnderstanding 31 The horse is prepared against the day of battel but the Lord giueth victorie Men make many preparations for the warres to the end that by the same they may compasse their enemies and obtaine victorie against them or that if it happen that they be too weake they may saue themselues And therefore there is no preparation wherein man more trusteth then in the Horse for a man beeing mounted vppon a light and valiant Horse as him seemeth hee may pursue his enemies with more speede and ouertake them sooner then if hee were on foote and if hee haue neede to flye hee shal saue himselfe the better for this cause the Scripture making mention of warre of assault or of fight speaketh rather of Horses Deut. 17. 16. Psal 20. 8. 9. 33. 16. 17. 76. 6. 7. Esai 31. 1. then of any other Munitions blaming and accusing them that trust therein Wherefore to the ende wee be not blamed and accused of vaine confidence let vs put al the hope of our health victorie and deliuerance in the Lorde as the Scriptures teach vs. And also Solomon nowe admonisheth vs when hee saieth The Horse is prepared for the day of battel Hee forbid deth not that one should defende himselfe against his enemies neither to resist them manfully and to kil and slaie them if hee cannot otherwise discomfite them but he wil that one haue regarde to the Lorde And that we knowe that al our preparations and Munitions Psal 121. 1 123. 1. Psal 124. 1. 127. 1. 144. 1. Psal 145. 18 147. 10. Exod. 14. 24. 15. 1. Gen. 15. 14 are but vanitie and serue to no purpose if God himselfe labour not defending deliuering and sauing vs from the violence of our foes And if we wil feele this aide let vs not feare men be they neuer so wel appointed but let vs feare the Lorde and cal vppon his name And as he can wel saue and keepe the faithful which put their trust in him so can he easily destroy their foes as the Scripture witnesseth whereof the people giue thankes And thus folowing the promise made
to Abraham and also folowing other promises hee hath often saued his people and destroyed their enemies The xxii Chapter A Good name is more too bee desired then great riches and a louing fauour more then siluer and golde EVery one of vs is naturally enclined to desire and choose that which seemeth to him good profitable And there are some which are so addicted to their peculiar profite to enriche themselues that they forget al honestie and al humanitie and care not in what credite and reputation they be nor if they be esteemed or no if they can compasse to make themselues tiche and mightie for they thinke stil that if they come once to such estate they shal then haue neede of no body but many shal haue neede of them and fauour and flatter them shewing themselues to bee at their commandement And it is the maner of worldlinges and carnal men to make account of the riche and cal them honest men and haue them in admiration there are some that although they desire to bee in reputation yet they thinke that nothing is to bee accounted of but of riches And therefore they set al their whole minde and affection thereon to the ende to bee aduanced praised Al such men are farre abused for it is not them that wee Gen. 6. 4. praise but their riches as they shoulde soone know if they had eies for it is manifest that if the riche man once become poore hee is despised of them yea that shewed themselues in his prosperitie to bee his greatest friendes And therefore they are worthie to bee reprehended and so Solomon doeth reprehende them saying A good name is more to bee desired then great riches And hee sheweth vs that which wee ought to desire and choose aboue al thinges in this worlde to wit a good name and fauour not as the Giants did in the time Noe nor as iesters doe which by lyes flatteries fables and tales doe purchace fauour but by discrete manners and honest conuersation by iustice and equitie humilitie and temperance and by other fruites of a righteous heart and sound conscience which maketh vs to get credite and be acceptable and worthie of prayse both before God and our neighbours This ought more to be desired of vs then all other things which one can wishe for in this world be they neuer so precious for they are fraile and transitorie subiect to vanitie and corruption but a good name and a louing fauour remain for euer Which thing Solomon sheweth wel when hee preferreth it before riches golde and siluer Saint Paule also sheweth it wel when hee willeth vs to set our minds on things of a good report and praise and when hee promiseth that in thus doing the God of peace wil be with vs. But although wee ought Phil. 4. 8. 9. greatly to set by a good name and louing fauour yet neuerthelesse wee ought greatly to take heede of being ambitious to couet that others shoulde praise vs and haue vs in estimatiō for our good deedes but wee ought to search the glory of God and the edification of our neighbours without thinking on our owne good name and reputation for it is not for vs to exalt ourselues wee must tary til God doe it yea he alone which hath power to exalt and humble whome hee pleaseth And if wee walke in integritie and vprightnesse of conscience although wee bee a reproche to al men yet hee wil make our innocencie to shine foorth where he seeth good as hee hath doone with Ioseph Dauid Daniel others And also as it is seene when the wicked are constrained to speake wel of them whome they persecute vniustly 2 The rich and poore meete together the Lorde is the maker of themal In this worlde there are diuers states as is seene there are poore men rich men weake and strong abiects and aduaunced And yet neuerthelesse this diuersitie God hath not sticked to put them altogether and to binde them one to another Solomon signifieth this same when hee saith The rich and poore meete together But in this meeting there is despite and enuie for the rich disdaine and despise the poore and the poore vse enuie against the riche and mightie In which doing they dishonour God which hath put eche one in that estate that hath pleased him Solomon sheweth it wel saying The Lorde is the maker of them all And this is following that which Anna saith The Lorde maketh poore and riche wherein wee ought to learne that euery one of vs shoulde content himselfe with his estate and acknowledge that it is good to receiue at the handes of the Lorde with thankes giuing al that which pleaseth him to sende knowing that hee placeth vs where hee thinketh most profite for vs and though wee wil not acknowledge it yet it ceasseth not to bee so Secondly vpon this worde Meete let riche Sam. 27. 8. men learne not to disdaine the familiar conuersation of the poore and that it is no hurt for them to make thē partakers of the goods which God hath put into their handes for seeing God is the maker of the riche man it foloweth that those riches are committed to him to doe according to the minde of his maker Otherwise he shoulde not be a wise and faithful seruant Thirdly Let not the riche man vaunt of his riches seeing he hath them not of himselfe and they are his but for a litle season Also let not the poore man be sadde and vexed at his pouertie seeing that God who hath placed him in that estate knoweth wel what is needful for euerie one seeing also that pouertie is of smal endurance and that after the same we shal attaine to riches inestimable 3 A wise man seeth the plague and hydeth himselfe But the foolish goe on stil and are punished We ought to hold for certentie that God who is not vnconstāt disposeth gouerneth and guideth al the world according as he hath foreseene and ordeined before the foundation of the worlde and there is none that can let him to accomplish his determinations enterprises to fulfil al his whole wil pleasure meane while this is not to say that wee ought not to take diligent heede to that which wee haue to doe and eschewe according to the wisdome and skill that God hath giuen vs and that wee spare not the strength and diligence that hee hath indued vs with for hee wil not haue the giftes which he hath giuen vs to be ydle vnprofitable Also as his prouidence is no let that wee wil not so our wil ouerthroweth not the diuine prouidence seeing that if wee haue any wil or vnderstanding it proceedeth from this prouidence Also although it behoueth that that which God hath ordeined eternally come to passe of necessitie and that none can let it yet neuerthelesse God by his worde desisteth not to teach vs that which wee haue to doe or eschewe to admonishe vs reprehende vs threaten
vs and condemne vs as one may see in the holy scriptures wherefore we shal doe no iniurie to the diuine prouidence when wee shal search diligently the scriptures and shal carefully heare the worde which is faithfully expounded vnto vs and that by this meanes they shal learne a good wisedome to the ende to gouerne ourselues warily that we be not surprised with dangers on the soden but that wee may shunne the damage which may happen to vs that as to sottes foolishe and yl aduised wee make no account to keepe ourselues and to drawe backe from the danger which presenteth it selfe to assaile vs and intrappe vs. Solomon praiseth such wisedome when he saith A wise man seeth c. Here he speaketh not of carnal worldly wise men for they cannot hide themselues so wel but they wil be surprised but hee speaketh of them of whome it hath bene spoken off heretofore They that are suche by the worde of the Lord Iob. 5. 12. 13. Pro. 13. 16. 14. 8. 15. 16. doe foresee the euil which is to come to the wicked which set not their mindes vpon this worde They knowe also that men practise many euils to them which seeke to liue in holinesse innocencie righteousnes And so they see the euil hide themselues trusting in the shadow of the wings of the Lord saying Keepe me as the apple of thy eye hyde me in the shadow of thy wings And as Psal 17. 8. 9. 57. 2. they demande this same putting their trust in the goodnes mercy of God so they obtain it For although by persecutions other aduersities they dye fal away according to outward apparance yet notwithstanding they are surely hid vnder the defence protection safegard of the Lord. But they which haue not the foresight nor make no account to guide themselues according to the worde although for a certain season as for the space of this life they seeme to bee out of al danger yet neuerthelesse experience teacheth often that GOD spareth them not and when the plagues and dangers of this worlde wil not touche them yet they shall not shunne the tormentes that are eternal Solomon signifieth thus saying But the foolish goe on still and are punished By this woorde goe on or passe forwarde is shewed assurance and inconsideration or rather the ouer boldnesse and obstinacie which the ill aduised vse who make no account to learne by the worde to flie from the plague but tary they neuer so long yet they are punished but principally after this life where is no redemption The foolish therfore whereof Solomon speaketh be scorners and contemners of GOD and of his worde which onely giueth vnderstanding and foresight The foolishe are also those which the worlde reputeth for most hardy and valiant and those that think themselues so In number with such men one may put Pharao Saul Sennacherib Nabuchodonozer Iudas others which suffered themselues to be caried away by the malice of their heartes and are hardy to do say ill without sparing but when sometimes fearing men more then God they make shewe to withdraw themselues and abstaine from doing euil to the ende to shunne temporal tormentes But they cannot flee so long but at the last they wil be punished with euerlasting torments 4 The rewarde of humilitie and the feare of the Lorde are riches honour and life It is not enough to imploy ones selfe about something to bee recompensed for many meddle with matters wherein they haue no knowledge but to marre al and so they merite sooner to bee punished then to haue rewarde But in doing any thing one ought to knowe howe and by what meanes he should proceede not to loose his labour Many to get goods and honour and to make themselues as it were immortal thinke that there is no way so good as to make themselues of value by arrogancie and pride by boldenes temeritie and rashnesse without hauing regarde to the reuerence which wee owe al to God and to his worde but after hauing takeÌ„ great paines in this sort they find at last that not only they haue beaten the winde and profited nothing but also that they are â—uynated and come to decay Some feele it in this life and al the wicked shal feele it in death eternal for the sentence must needes bee true that Whosoeuer exalteth himselfe shal be brought low and contrariwise hee that humbleth himselfe shal be exalted as it hath beene Pro. 16. 18. 19. 18. 12 treated heretofore The humble therefore looseth not his labour but is wel rewarded as Solomon declareth it plainely when hee saith The reward of humilitie and feare of the Lord c. Wherby he sheweth that the waies to aduance ones selfe are humilitie and feare hee putteth not humilitie alone for many haue been humble that is to say vile abiect out castes and afflicted which haue not obtained this hyre but haue beene still miserable and finally haue perished for euer but hee ioyneth with humilitie The feare of the Lorde for if we be afraide indeede to offend God desiring to yeeld him obedience according to his worde although to the outwarde apparance wee be the most vile and abiect the most poore and miserable of al the worlde yet the Lorde can wel pay vs in opportunitie when he shal see good the hyre wherof mention is made seeing he cannot lye but his trueth is infallible Nowe hee hath promised to them that feare him that they shal lack no good thing and hee hath promised great riches to their ofspring Dauid praiseth the Lorde for the giftes that hee giueth to them which feare him and promiseth them that feare him to fulfil Psa 34. 9. 10 11. 25. 12. 13. 14. 31. 20. 21. 145. 18. 19. 20. their desires Solomon according with the foresaide scriptures saith that the humble which feare the Lorde shal haue riches honour life they shal haue riches for they shal haue suffisance and contentment They shal haue honour for the Lorde shal deliuer them from al rebukes and shal place them in honours from this time present if it bee needeful as Dauid Ioseph Moses and others But it shal be principally in eternal and heauenly honours They shal haue life for hee wil deliuer them the handes of those which persecute and oppresse them and shal make them liue yea in this world as hee hath made the aforesaide and as hee maketh presently the poore faithful flocke which hee hath rent out of the handes of their persecutors but the principal life shal be in that glorious immortalitie 5 Thornes and snares are in the way of the frowarde but who so keepeth his soule will flee farre from them Hee compareth the frowarde to the hunter which striueth to take and kil wilde beastes for as the hunter hath no pitie of the beastes neither spareth hee them but setteth snares in bushes and thornes wherethrough hee chaseth the beastes so to
take them and vse them at his pleasure Euen so the frowarde hath no pitie of the innocent and to destroy him hee hath secrete fetches which are without al humanitie and cruel as Solomon signifieth by Thornes and snares for the thornes pricke and the snares that are pitched in the same doe stay the pray til the hunter come to worke his will and pleasure thereon Now as concerning the froward which one may cōpare to hunbters there are some which set snares and hunt after both goods and odies ro rob and murder them as theeues couetous men and vsurers doe which are replenished with great crueltie wherwith being led trāsported they pitch the snares of violence oppression of processe striffes and debates of swordes and weapons of giftes to corrupt the Iudges or other subtil wayes to doe iniurie outrage to the innocent such frowarde persons are very wicked and hurtful and noysome to their neighbours as experience sheweth but too much But thinking to aduance themselues and make great profite by this meanes they choke themselues vp with the thornes of riches and care and the delights and pleasures of this worlde And by and by they fal into temptation Yet notwithstanding they are not most hurtful for they spoyle but temporal goods and kil but the bodies Also it is not of them that Solomon speaketh heere nowe as he himselfe sheweth when he saith Who so keepeth his soule c. for to keepe ones soule is not to flee farre from them and their ambushes to shunne the damage that they may doe to the goods and body bee it not that wee take the soule for this present life and the commodities thereof They that flee far from the ambushes of such froward persons keepe their soules that is to say they liue out of al danger and enioy the commodities that are temporal and corporal But Solomon hath regarde to another life and other commodities to wit spiritual and eternal Wherfore let vs note that there are other frowarde persons farre worse then the aboue named for they set snares to destroy the soules and sende them to hel and fire vnquenchable These are the infidels superstitious idolaters friers and monkes which persecute the members of Iesus Christe because of his name The false Prophetes also and teachers of lies and heretiques which pitch the snares of false doctrine and wicked opinions And because they are perillous the scripture vseth great complaintes against them and chiefly in the Psalmes Psal 10. 9 35. 7. 8. Rom. 16. 17. If wee wil truely keepe our soules vnto life euerlasting it is best we bee careful to flee from their snares as the Apostle Saint Paule teacheth vs. 6 Teache a childe in the entrance of his way for hee shall not leaue it when hee is olde Many thinke that it is not need eful to busie themselues about little children to teache and instruct them Some because they thinke that one shoulde let them play at their pleasure and not break their braines with melancholy about knowledge and instruction Others because that children are light and wanton and not yet capable to reteine that which is taught them because they set not their mindes thereon but rather on vanitie and folly but when Iesus Christe receiued the children that were brought him hee sheweth wel that wee ought to bee careful to instruct them and also when hee accepted the praise of children Saint Paule likewise sheweth it wel whē he praiseth Timothie in that he was instructed frō Mat. 19. 13. 21. 16. 2. Tim. 3. 15 his infancie It is meete therefore to instruct children in the feare of the Lord by his word and not to suffer thē to liue loosely in lasciuiousnesse to the ende that when they become olde they may bee so accustomed to holde the way of holinesse innocencie iustice and true religion that they can neuer withdrawe themselues therefro againe but haue al their delight and pleasure therein Solomon teacheth vs to doe so when hee saith Teache a childe c. when he saith teache or giue the first principles of science and instruction he sheweth that if one haue no care to conduct as it were by the hande children in the right way and knowledge and trueth it must needes be that they wil remaine ignorant for they can of themselues learne nothing of that which they ought to vnderstande but rather giue themselues too vanitie and folly yea to malice and wickednesse as experience sheweth it And when he saith the childe and not the man he sheweth in what age one is capable to receiue instruction and that we must not tary til the person bee come to great age and almost past teaching for we see that it is almost vnpossible to put any good thing into the head of such a one but as hee hath liued in ignorance so he wil continue therein It is therefore very necessary to learne betimes and not to tary til one haue an harde vnderstanding Moreouer when he saith In the entrance or in the mouth of his wayes Let vs vnderstand that as a little childe cannot of himselfe take his bodily foode if it be not put in his mouth so hee cannot guide and gouerne his soule if that from the beginning hee be not wel entered and that one faile not to set him right in the mouth of his way which is called his not because he naturally walketh therin or that hee chooseth it of himselfe but because it is meete that for the health of his soule and to doe his duetie towardes God and men he followe such a way as the Lorde hath ordeined him by his worde If children from the beginning be so wel entred they wil perseuer in goodnesse as long as they liue in this worlde as Solomon signifieth well saying For he shall not leaue it when he is olde yea if they haue wel receiued the instruction so that they haue wel printed it in their mindes and heartes for as one cannot bee nourished by putting meate in the mouth if hee doe not chawe it swallowe it and disgest it So what paine soeuer one take with children to instruct them yet hee shal not profite with them if God giue them not the grace to take pleasure therein If therefore one see many of those with whome one hath taken paine in their youth to bee loose and dissolute in their age it is a signe that they haue not taken pleasure indeede to haue one teach them and that they are vnthankful for that goodnes which one would haue done to them as there are many of that sort specially in the place where the Gospel is most preached wherefore if fathers and mothers desire that their children become honest let them beginne betimes to instruct them also let rulers and magistrates bridle youth and ministers bee carefull to administer the worde faithfully with suche facilitie that it bee as milke too little ones to nourishe and increase them 7 The rich beareth rule
feare one may say wel that Solomon speaketh not heere of that which kings do but of that which they ought to do And so cōmandeth almost al the kings of the earth for there are very few that are their freendes which loue cleannesse of hearte but rather hate them and persecute them Insomuch that if God did not defende the pure and cleane of hearte they shoulde bee often tempted to giue themselues to filth and infamie to shun the hate of kinges and too escape their persecutions Nowe when there is none of vs but hee desireth to bee beloued of superiours let vs vnderstande that wee are heere counselled to cleanse our heartes to the ende wee may haue gratious and pleasantlippes Vnder the which wee may heere comprehende not onely wordes but also al workes and deedes which shewe an inwarde cleannesse for to shunne prolixitie Solomon hath named but the lippes And also it woulde bee a thing of nothing and worthie of condemnation if wee vsed good woordes and that our works were not conformable thereto Let vs folowe therefore that which is taught vs. Washe yourselues therefore and be cleanly take away Esay 1. 16. 17 Iam. 4. 8. the filthinesse of your workes from before mine eies But what admonitiō soeuer is made vs it lieth not in vs to obey it neither can wee purifie our heartes ourselues there is naught but the blood of Christ Iesus that purifieth vs when wee drinke it by faith and that by the holy Ghost our consciences bee watered therewith too sanctifie vs and make vs obedient to the worde wherefore wee had neede to pray Washe mee wel from mine iniquitie cleanse Psal 51. 4 mee from my sinne 12 The eies of the Lorde haue regarde to knowledge but hee ouerthroweth the woordes of the transgressour If we desire greatly to haue grace in our lips to be acceptable to our kings and princes of the earth by a stronger reason wee ought stil to striue to please the almightie which is King of Kings seeth not only the lips but also al thoughts and deliberations be they neuer so deepe al enterprises and attemptes bee they neuer so hidden Nowe although al the world knowe not that GOD is so cleere of sight or that he printeth it not in his thought yet neuerthelesse there is none but he naturally vnderstandeth that hee is a God who ought to bee serued and pleased As one may see when there is no people so rude and barbarous which hath not some religion and some ceremonies by the obseruation of the which he maketh profession of his wil to serue God And so hee hath the zeale of God but this is not to say that hee pleaseth God For the zeale almost of al men is without knowledge wheretoo onely the Lorde hath regard As Solomon pronounceth saying The eies of the Lorde haue regard to knowledge This is not the knowledge of the wise and prudent of this world which is but vanitie but this is the knowledge by the which we are assured that God is our father that he loueth vs wil saue vs by the which also we know so his wil that we haue no greater desire but to obay him according as he commandeth This is the knowledge wheretoo the eies of the Lord haue regarde This pleaseth him so that hee demandeth al thinges to bee done by the same hee approoueth that which proceedeth from the same and maintaineth and preserueth them which walke according to the same Solomon vnderstandeth it so as he sheweth by the Antithesis saying but he ouerthroweth c. When he putteth ouerthrowing against to haue regarde hee giueth wel to vnderstand that God accepteth alloweth and preserueth the knowledge whereunto his eies haue regard Contrariwise that he hateth and disdaineth the woordes of the vnfaythful who are rebels to him seing he ouerthroweth their wordes And when he putteth The wordes of the transgressour a contrary to knowledge hee giueth wel to vnderstand that this knowledge is no other thing but the worde of trueth of iustice and equitie the which is so imprinted in the hart of man that he assureth himself of the bountie of God and demandeth nothing sooner then to obay him Contrariwise the wordes of the transgressour are al purposes counsels determinations and enterprises of those which despyse this knowledge and let themselues be caried away by their carnal affections and disordinate appetites to folow the wisedome of the worlde as also their deceites and malices Suche wordes or such doings please not nor cannot please God and therfore he ouerthroweth them and bringeth them to nothing and deceiueth the transgressours Esai 8. 9. 10. 19. 3. 30. 1. Iob. 21. 14. 15. Esai 2. 3. of their intents and enterprises as he doth threaten them Therefore let vs not be of the number of them which say to God depart from vs for we wil not know thy waies c. But that we inuite one an other saying Come let vs ascēd to the hil of the Lord he wil teach vs his wayes c. And albeit this knowledge al they which keepe it haue many enimies which craue but their decaie yet neuerthelesse they cannot preuaile against them for the Lord of hosts hath a care ouer thē he keepeth them defendeth thē as Solomon signifieth by the eyes of the Lord which haue regard to knowledge Also although the wicked which are enemies to the church of God wherin only is knowledge as the Pope is and al his adherents enemies of trueth vse many wordes and verie terrible although they determine and consult to mainteine themselues seeke practise to destroy the faithful Yet neuerthelesse let vs take heede not to renounce the true knowledge knowing that God hath a care ouer vs and that he wil not suffer his enemies to obtaine their desires but wil ouerturne al their enterprises destroy them And so the preaching of the pure trueth shal obtaine victorie and bee permanent whereas contrariwise the aduersaries shal perishe 13 The slouthful bodie saith there is a Lion without I shal be slaine in the streete One may wonder at Solomon that so often in so sundry maners speaketh of the slouthful but the cause wel vnderstoode one ought not much to wonder for the number of the slouthful is great and what admonition soeuer is giuen them yet they become not a whit more diligēt Also there are many which esteeme not thēselues slouthful because it seemeth to them that they haue good occasion to desist from their duetie They persuade thēselues that they haue good wil to be employed but there are many difficulties which will not permit them Solomon signifieth these difficulties by the Lion which is without which spareth not thē which are weake but killeth them and this is to mocke the slouthful withal Therfore if we wil not be mocked let vs beware we cōceiue no feare by the which we may desist from doing our duetie For it is meete that we
Hee marketh confession or profession which is but vanitie and follie if it bee not ioyned with the good woorkes which God commaundeth vs. Our Lorde Iesus sheweth it wel Hee marketh I say this confession saying And if thou Mat. 7. 21. order them together in thy lippes Hee saieth together For it is not meere that wee make confession by halfes nor that we choose out some of those workes which God commandeth vs and omit the rest But wee ought to giue al our vnderstanding to that seruice which God asketh of vs and striue with ourselues to yeelde him whole obedience Wee see then that hauing heard the woordes of the wise and applyed our heartes to doctrine wee ought to take pleasure in fayth and repentance in confession and the works which folowe thereof And thus dooing wee shal attaine to that which the Prophetes speake of the beautie of Iesus Christ and his kingdome Psal 45. 3. Esai 52. 7. Psal 37. 4. 5. If wee take suche pleasure to keepe the wordes of the wise in our bellie God also wil take pleasure to fulfil our desires 19 That thou mayest put thy trust in the Lorde I haue giuen thee to vnderstande to daye euen to thee Those which heare not nor make no account to giue themselues to that which is alreadie taught thē in the former verses 17. 18. walke in this worlde at haphazarde and knowe not what shalbecome of them as wee ourselues haue felt when wee were Papistes and so they be blinde and know not to whom to adresse themselues to bee assured of their saluation but are in continuall trembling And chiefly when they deeme themselues neere temporal death for they knowe not whether they goe and expect rather decaie then safetie If wee wil not walke in suche vncerteintie let vs take good heede not to despise the doctrine which wee haue heard in the two former verses for it is giuen vs to make vs verie wise and skilful and to the ende wee shoulde not be afraide of what affliction soeuer happen vs or is seene neere and imminent but that wee bee assured that the Lorde loueth vs and that hee hath care ouer vs and wil defende garde and deliuer vs from al afflictions and that by his meanes wee shal neuer perishe but hee wil saue vs eternally Solomon affirmeth it so when he saith That thou mayest put thy trust in the Lorde c. The ende therefore of the doctrine which is spoken to vs is that we be warie and that the doctrine pearce euen into our heartes not to rest there by opinion as doeth a profane or worldly historie But to the ende wee may learne to knowe and assure ourselues that God loueth vs and that hee wil neuer suffer vs to perishe but wil saue vs for euer giuing vs a blessed life in the glorie of heauen Solomon propoundeth vs this Theologie To day that is to say when wee haue time to heare it and applye our heartes theretoo which is al the time of our life the which wee ought to imploye to meditate the doctrine of our God and to exercise ourselues in the same day and night and principally when wee haue the bookes of the holie scriptures and faithful and true Doctours which busie themselues to make vs vnderstande the same We ought not to be negligent and slowe but prompt and readie to heare and vnderstand to the ende to beleeue by certeine knowledge and assurance which may bee wel rooted in our heartes and not to submit ourselues to the fayth of others as those which delight in their ignoraunce and say that they beleeue that which the Church beleeueth For God by his doctrine speaketh to euerie one of vs and wil that euerie one receiue it to beleeue therein and walke according to the same Solomō sheweth it wel when he is not content to say I haue giuen thee to vnderstand But hee addeth Euen to thee Or also thou receiue the woordes of the wise and doctrine So none can vaunt himselfe indeede to be faithful vnlesse hee be also skilful for God speaking of his faithful saieth I wil giue thee vnderstanding and wil teache thee the way wherein thou shalt walke Also al thy children shal be instructed of the Lorde I wil plant my lawe Psal 32. 89 in them and write it in their heartes c And wil sprinckle vpon you cleane water and you shal be clensed from al your crimes c. Esai 54. 13 Iere. 31. 33 34. Eze. 36. 25 and wil cause that you shal keepe my appointmentes Nowe that To daye is al the time of our life yea al the time wherein the word of God shal bee preached in the Church it is manifest by the same that wee ought to heare it beleeue it and obey it at al times And although the Iewes be warned To day if yee wil heare his voyce harden not your heartes c. yet the Apostle teacheth vs that the Psal 95. 7. 8. Hebr. 3. 12 13. 14. Psalmist hath not onely spoken of them of his time but also of vs. And seeing that Solomon by his doctrine striueth to persuade vs that wee put our trust in God and that we cannot doe so but by Iesus Christ which is our Propitiatorie and our Aduocate it foloweth that hee sendeth vs to Iesus Christ and wil that by the doctrine Rom. 3. 25. 51. 8. 34. of trueth we learne to beleeue in him to the ende that wee perish not but haue life euerlasting 20 Haue not I written to thee three times in counsels and learning To the ende we should not excuse ourselues if we vnderstand not howe wee ought to put our trust in the Lorde the Lorde hath giuen vs diuersitie of scripture as the bookes of Moyses the histories and bookes of the Prophetes wherein wee may learne to folowe the counsel of God and to knowe the loue which he beareth to vs and not content with this he hath giuen vs moreouer diuers scriptures by his Apostles and Euangelistes to the ende wee may see more clearly the right way of al righteousnesse and iustice of al holinesse and religion and that wee may contemplate more neerely the bountie of God and his loue towards vs in Iesus Christ his Sonne which is our assurance and our saluation And nowe againe hee hath giuen his Church many Pastours and Ministers of his worde the which is preached purely to many nations in diuers languages and giueth vs the olde and newe Testament translated faithfully into many tongues And so he giueth vs counsels learning in sundry maners as Solomon signifieth by three times putting according to the manner of the scripture a number certaine for the vncertaine If therefore wee be ignorant dul faithlesse and doutful it is our great fault seeing that God hath giuen vs so many scriptures and so many faithful expositours which are careful and diligent to ininstruct vs which cease not to open their mouthes often and to put
excellent seeing it instructeth kinges of their duetie Also it sheweth that wee ought not to refuse great charges neither ought wee to spare our diligence when the Lorde hath giuen vs the grace to bee nimble and quicke in our businesse for it is meete that euery one imploy himselfe according to the talent which hee hath receiued of the Lorde Thus doing wee shall not stande onely before kings of the earth but also before the King of kinges who wil say to euery one that hath well ministred It is wel doone good and faithful seruant thou hast beene faithful ouer fewe things I wil make thee ruler ouer many things Enter thou into Mat. 25. 21. the ioy of thy Lorde The xxiii Chapter WHen thou shalt be set downe to eate with a great Lord in considering consider that which shall be set before thee IT is an ordinary thing that the tables of kings and princes of great lordes and rulers are couered with diuers sortes of meates and with diuersitie of wines and plentie to shew their magnificence and satisfie their appetite and those which beare them company at the table Insomuch that their ordinary meales are bankets and feastes and there ech one is prouoked to eate and drinke excessiuely and so their tables are as it were shops or schooles of gluttony and drunkennesse There they forget God and al sobriety and temperance and take al their delight in stuffing their bellies wherof proceedeth the despising of chastitie they giue thēselues to daunsings vnshamefast gestures to want on lookes vnlawful kisses whoredomes adulteries Notwithstāding this is not to say that it is not lawful to eate and drinke in the company of great men but it is not meete that one aduance himselfe and stretch foorth his arme to take meate and satifie his desire There one ought to shew al sobrietie temperance contenting himselfe with a little to shew good example to thē which are set with him or which waite about him It shal be therefore lawful for vs to sitte downe at the table and eate with great men as Solomon signifieth somewhat when he saith When thou shalt be set downe c. Hee saith not flie the tables of great men and forsake their meates but he wil that wee be so wise and wel aduised that wee content ourselues with a little quantitie of some meate without desiring great diuersitie as hee sheweth when he saith In considering thou shalt consider c. Vnderstand we therfore that wee are admonished of temperance which ought to bee in great estimation with al sortes of people at al times Although Solomon heere make mention but of tables of great Lordes And this is because it is not lawful to make ones self equal with him that ruleth hath preheminence as commonly table fellowes to maintaine familiaritie wil not seeke preheminence one aboue another but keepe themselues equall wee wil therefore followe temperance principally in the presence of great men and wil so esteeme of it that wee wil sooner worke ourselues violence then not ouercome our disordinate appetite ouer the which wee ought to be maisters Solomon wil haue it so when he saith 2 And thrust the knife into thy throte if thou bee Lorde ouer the soule By the knife in the throte he sheweth wel that man ought to force himselfe to followe temperance and howe to doe himselfe violence in mortifiyng his lustes which are signified by the throte for hee ought not to bee so loose as to let his sensual appetite gouerne him as Solomon warneth vs saying If thou bee Lorde ouer the soule Which is as though hee saide Certenly thou oughtest to rule thy vnruly appetite for after the manner of the scripture the soule is taken somtimes for the appetite which is not wel gouerned not onely in eating and drinking but also in other thinges as to doe wrong to ones neighbours Therefore that which Psal 27. 12. 41. 3. Rom. 13. Ephe. 4. 5. Col. 3 Solomon speaketh by Allegory as wee ought to vnderstande it for hee biddeth vs not thrust a knife into our throtes to kill ourselues Saint Paule teacheth in many places without figure 3 Desire not his delicates for it is a meate of lies Hee sheweth heere howe one ought to thrust the knife into his throte and howe to bee Lorde ouer the soule and principally in the presence of great Lordes who although they haue their tables wel furnished with meates sweete and delicate and wee be inuited thereto yet neuerthelesse our appetite ought not to bee there too aduance vs and make vs familiars and fellowes with them for if they shewe vs a good countenance at their table this argueth not that they are suche or wil remaine such as they seeme to bee but there is much feignednesse in them they shewe themselues pleasant and tractable when they are replenished with crueltie They wil shewe themselues familiar and imagine treason in their heartes Solomon declareth it saying For it is a meate of lies or disceit Briefly wee are admonished by these three sentences not to assure ourselues of any thing although kinges and princes of the earth shew vs a faire countenance for they are variable and change very quickly but that wee bee content with a meane estate liuing by our dayly trauel and labour according to the vocation whereto we are called there wee shal not eate the meate of lyes if in true obedience wee followe our vocation nor shal not bee frustrate of our attemptes for when the great men of the earth doe forsake vs vtterly yet the eternal Lorde of Lordes will sticke fast vnto vs. And therefore wee ought to assure ourselues in him saying The Lorde is on my side therefore wil I not feare what man can doe against mee 4 Striue not to bee riche but ceasse from thine owne aduise The holy scripture sheweth vs that God hath created al thinges and that he giueth vs al in plenteousnesse to vse and hath neuer left Psal 118. 6. vs without a token of his liberalitie sending showres and fertile seasons And likewise he hath enriched many of his seruants as Abraham Isaac Iacob Dauid Solomon and a great number of others and hereby he hath shewed vs that riches are good cretures that it is lawful to haue plenteousnesse thereof and be rich Wherfore it might seeme that it is a thing praise worthie to striue to be rich to refuse nothing of that which God giueth but to reioyce in the 1. Tim. 6. 17. Act. 14. 17. same as the Lorde wil haue it and as hee hath declared by his word as is alledged heeretofore But the worlde hath no regarde to that which god hath made but seeing the rich to be at their ease to haue power credite and authoritie and eche one to flatter them haue them in admiration Seeing I say their course of life to bee such he coueteth to bee riche and many trauel earnestly to hoorde vp substance
the which wee ought vprightly to guide our heartes Solomon speaketh expresly of the guyding of the heart for if it be not well affectionate al that wee goe about is manifest wickednesse or if we doe any thing which profiteth wee are led by hypocrisie And that which wee doe fairely before men is but abhomination before God who beholdeth the hearts 20 Keepe not company with wine bibbers nor with deuourers of flesh We desire naturally to haue wherewith to maintaine ourselues in good order in this life and to be cloathed honestly Such desire is not to be despised nor blamed when it is without auarice and agreeth with that which Iesus Christ teacheth vs when he saith that we should aske of God our father that hee woulde giue vs this day our dayly bread Wherein as wee are taught to fly auarice and not to eate the bread of others for nothing so also wee are taught to content ourselues with a litle nourishment and meates which are not of an hye price nor curious dressing and apparel which is not sumptuous Wherfore let vs neither be gluttōs nor deintie mouths nor drunkards nor couet the bankets and feastes of such persons who are neuer at their ease but when they are bibbing and swallowing Solomon warneth vs thereof saying Keepe not company 1. Tim. 44. 6. 17. with wyne bibbers c. He saith not keepe not company with them which drinke wine and eate fleshe For euery creature of God is good and nothing is to be refused when it is taken with thanksgiuing And the liuing God giueth vs al things abundantly to vse But he saith With wyne bibbers c. Hee wil not that wee bee hoate nor hastie to fil ourselues with wyne and flesh not considering wheretoo al things are created And sheweth howe it is not meete that wee shoulde fill wyne downe our throtes as into a vessel which hath a large mouth nor that wee deuoure meate lyke hungry wolues but that in sobrietie and temperance wee sauour our flesh and our wyne not so much to take our corporal delight thereof as to acknowledge the bountie liberalitie which our Lord God vseth towards vs to giue him thanks for the same as we are boundē theretoo hauing nothing but by his grace and mercie Thus dooing although in this worlde we cannot choose but wee must bee amongst drunkardes and deuourers of flesh yet neuerthelesse wee shal not bee with them for wee shal not bee partakers of their vnfruiteful woorkes of darkenesse As Saint Paule telleth vs. Eph. 5. 119. Note wee besides that there is gluttonie not onely in eating too much either of Beefe Mutton or foule but also of fishe for that is fleshe although it bee not named so amongst the Papists S. Paul is witnesse of it Wherefore the Papists are much abused when to abstaine from that which they cal flesh they perswade themselues that they fast and yet they fil themselues once a day with fishe and wine so ful as the belly wil holde so that they haue no appetite against 1. Cor. 15. 3. euening But it so much lacketh that they fast and are sober that they are rather wine bibbers fleshly gluttons wherby they deserue wel to haue that pouertie which Solomon threatneth to them which are gluttons and drunkardes saying 21 For the drunkard and the glutton shal be poore and the too much sleeper shal be clothed with rags Solomon giueth vs heere the reason for the which he wil not haue vs to keepe company with wine bibbers and in this reason he sheweth that of drunkennesse and gluttony proceede pouertie the which wee naturally doe feare Gluttons and drunkardes merite it wel for they are not onely spende thriftes and wealthwasters but also they are slouthful as Solomon marketh it when he addeth here the too much sleeper whereof Solomon hath blamed the slouthful and as hee hath threatened the slouthful of pouertie so doeth hee Pro. 6. 9. 10 11. now heere when he attributeth rags to him that sleepeth too much and if we see not this happen before our eies yet let vs knowe that they which continue in drunkennesse and sleeping shal not escape Gods hand for if they be not reputed worthie of temporal goods they are not capable of heauenly substance 22 Heare thy father which begot thee and dispise not thy mother when she waxeth old Subiection is a very harde thing and those which are most bounden to yeeld obedience flie from it as much as they can There is no subiection nor obedience which is more esteemed amongest men thā that of children towards their fathers mothers but children haue no care to doe their dueties and principally when their fathers and mothers bee olde then the children which couet to liue at their owne pleasure perswade themselues that their fathers and mothers are too seuere and rigorous or striue to make them beleeue that they dote and are mad and that they knowe not what they say or doe For this cause they haue great neede to be stil tolde of their duetie as Solomō warneth them thereof and here againe saying Heare thy father c. Wherein hee teacheth children nothing but that which they woulde shoulde bee doone vnto them if they had children as one may perceiue when there are neither fathers nor mothers so young which wil not bee so honoured of their children It is meete therefore that children haue regarde to doe their duetie to their parents as Solomon exhorteth them in this verse Although hee attribute great authoritie to parents first when hee saith Heare In this hee will that children holde their parentes for maisters true techers as bearing words in the name of Christ for it is him of whom the father saith Heare him Also by this word Heare he sheweth parents in what schole they ought to studie that is in the heauenly fathers schoole by the meanes of Iesus Christ otherwise they can say nothing that their children ought to heare This is not to say notwithstanding that fathers mothers ought to cōmande their children nothing which is not expressed word by worde in the scripture It sufficeth that they commande them nothing wherein they offende if they obey Then children ought to heare and render to their parents the honour which God commandeth It is that which the Apostle Saint Paule commandeth saying In al thinges c. And to the Ephesians hee expoundeth what Col. 3. 20. Ephe. 6. 1 al these thinges are ween hee saith According to the Lorde for it behooueth vs to obey father and mother in al that which is not contrary too the honour and subection which wee owe vntoo God Secondly he attributeth authoritie when he saith thy father for seeing that God doeth this honour to men which are but his organs and instruments to communicate his titles too them it is no reason that children shoulde disdaine them or once enterprise to disobey them for their disobedieuce woulde not bee against men but
presently admonisheth vs of the same Then seeing wee see that the scripture speaketh so often of the feare of the Lorde and that they recommende it to vs so carefully knowe wee that it is the principal thing that God requireth of vs for by the same wee are turned from al euill and followe the good that hee commandeth vs. Knowe wee also that wee are so obstinate and stiffnecked in our disobediences and rebellions that it is great neede to mollifie our heartes by often admonitions of the feare of the Lord. Fourthly because in this worlde with religion we haue need to liue in peace and tranquilitie to keepe ciuil order Solomon teacheth vs howe we ought to keepe it when he warneth vs too feare the king not as the wicked criminals which feare the gibet more then the men of iustice who are comprehended vnder the name of King but as Saint Paule and Saint Peter teach vs. And so although Solomon ioyne the feare of the king with the feare of the Lorde Rom. 13. 1. Pet. 2. 13. yet neuerthelesse wee ought not to feare iudges and rulers as God but according to God and for his sake and wee ought to know that who so despiseth the Magistrate hee hath no feare of the Lorde but is disobedient and rebellious to him Know wee also that seeing the feare of the king is ioyned with the feare of the Lorde that Magistrates are as assisters or Liefetenants of God that they ought to represent him and haue his image so imprinted in them that it may bee seene in their administration And therefore when Solomon teacherh vs to feare the king he sheweth couertly that mē of iudgement ought to bee wise vertuous true holy and iust Fiftly because there are many which despise both God and the king and scorne all religion and ciuil order and that it is right dangerous to bee familiarly conuersant with them least one should bee in the way to resemble thē for this cause Solomon forbiddeth vs their company and acquaintance saying Meddle not with them that are disguised They which haue not that apparel which they ought to haue and weare that which is not conuenient for them are disguised and men cal them so Now it behooueth vs al to be clothed apparelled with the feare of the Psal 2. 5 Pro. 1. Lorde as wee may vnderstande it by many places They therfore which despise the feare of the Lorde and of Magistrates are by good right called disguised Some cal them vnconstant and mutable and it is not without cause for the worde that Solomon vseth signifieth so And also indeed they which feare not the Lorde nor the Magistrate are neuer firme in a good purpose but turne to vanitie follie wickednesse and dissolutions For seeing that by the feare of the Lorde one refraineth from euil and that it is the beginning or principal point of wisedome it cannot be but they which reiectit must be vaine foolishe wicked and by consequence vnconstant and mutable Others cal them seditious because they reuolt from the commandement of God and of the Magistrate and doe the contrarie Of suche men the acquaintance and familiaritie is verie dangerous not onely because in folowing them one is rebellious to the Magistrate who beareth the sworde to punish corporally the rebels and seditious but also hee is in danger to loose his soule seeing that such disguised vnconstant and seditious and with them their adherents goe to perdition sooner then they are aware of or then they would as Solomon sheweth it saying 22 For their destruction shal rise sodeinly and who knoweth the ruine of them both Because we haue seene at al times and yet doe see that the wicked contemners and scorners of God and of al good policie flourishe and prosper and that according to carnal sense and humane apprehension it seemeth that their glorie and triumphe indureth long For this cause if wee wil beleeue Solomon or rather the holie Ghost as we ought to doe let vs renounce our sense and vanquish it to the ende that it let vs not to knowe and vnderstande that the wicked are not long in glorie triumph and prosperitie but that straight way they come to perdition and sooner then they or others can perceiue it or knowe it As Solomon signifieth when he asketh And who knoweth the ruine of them both That is to say of the wicked malicious peruerse of whom he hath spokē here aboue of the disguised vnconstant seditious of whō he hath also spokē Or of the two that is to say of them which feare not God and which feare not the Magistrate Noe knewe not the ruine of the worlde by the flood to come but that God reuealed it to him and the worlde thought not of it as Iesus Christ pronounceth it Lot Mat. 24. 38. 3. Luk. 17. 28 19. Exo. 33. 5. Psal 73. 18 19. Psal 30. 12 13. 47. 9 10. 11. Mat. 24. 44. 48. 1. Thes 5. 2. 3 Psal 9. 4. 5 2. Pet. 3. 8. Rom. 8. 18. 2. Cor. 4. 17 2. Thes 1. 7 also looked not for the subuersion of Sodome to be so neere nor the inhabitantes of the same Solomon therefore speaketh truely when he saieth For sodeinly c. Hee speaketh according to the threatning of the Lorde yee are a stifnecked people I wil come sodeinly vpon thee and destroy thee c. And to comprehend this wel it behooueth vs not to regarde the space of time wherein the wicked prosper but wee ought to consider and knowe that al thinges be they neuer so farre off are nowe present with the Lorde Also it behooueth vs to beleeue that as the sufferances of times present are not worthie of the glorie to come for our tribulation is of smal indurance and verie light and bringeth foorth meruellously in vs a weight of eternal glorie also the glorie triumph power and ease of the wicked their delightes and prosperities are not of long indurance and are nothing in respect of their ruine and perdition which shal be for euer For the Lorde Iesus Christ shal appeare in heauen with the Angels of his power and in flames of fyre working vengeance on them which knewe not God c. Who shall suffer payne that is to wit eternal perdition c. There is great difference betweene the longest space of time that men can imagine and a perpetuitie which is incomprehensible to vs insomuche as it hath no ende Notwithstanding neither seeing it nor comprehending it by our humane sense and natural reason it behooueth vs to beleeue it for God which is veritable reuealeth it to vs by his worde 23 Also these thinges appertaine to the wise It is not good to knowe any mans face in iudgements Solomon heeretofore hath put foorth to vs many sentences so excellent that we ought not nor may not iudge but that they are proceeded from great wisdom and as they are proceeded therefro so they are also profitable to teache wisedome
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
3 The heauens in height the earth in deepenesse the kings heart can no man searche out Although the heauens and the earth be thinges visible and palpable yet neuertheles the heauens are so high and the earth so profound that if all the men which euer were were assembled together to ayde one another to reach vp to the heauens and digge or make a hole to goe through the earth to knowe how high the heauens are and howe deepe the earth is yet they coulde haue no sure knowledge thereof For they could not mount to the heauens nor discend from the one side of the earth to the other Esay willing to Esa 40. 12. exalt and magnifie the puissance of God attributeth to him that there is none but he alone that can measure these thinges saying Who is he that hath measured the waters with his hand and hath compassed the heauens with his palme Solomon pronounceth the same now when he saith The heauens in height and the earth in deepenes and the kinges heart c. Not that it is his principall intent to shew that there is none but God which can measure the highnes of the heauens and the depth of the earth but he compareth the hearte of kinges princes and superiours of the earth to this highnes and deepenes to shewe vs that it is not for vs to tempt and assay what the hearte of the king is to make it condiscend to our will and bee gouerned by vs. And also the hearte of a true king is so vpright that one shal hardly bow it to wickednes and iniquitie as Solomon hath sayde elsewhere And although there is none but God which Prou. 16. 10. 21. 1. soundeth the heartes of men how great or little soeuer they be yet neuertheles Solomon speaketh heere principally of the heartes of kinges and this for diuers reasons First because God maketh kings otherwise then they were when they were priuate persons as wee haue seene in Moses which was instructed in all wisedome by the Egyptians and in Iosua One may see it also in the Iudges which Act. 7. 22. Deut. 34. 9. 1. Sam. 10. 16 were after Iosua It is also written that Saul should be changed into another man Secondly because they are the Liefetenants of God which boweth for no bodie Also they ought not to suffer that one shoulde searche their hearts to make them incline to another mans wil for their inclination woulde bee farre more dangerous then a priuate persons Thirdly because that subiectes ought to beare such reuerence to their superiours that they shoulde not once thinke to turne the hearte of their superious to their appetite but that they leaue it to God praying him to dispose it as hee shal see good Fourthly because that when magistrates suffer not their heartes to bee searched for to bee turned from right and equitie but that they feare to offende the Lorde and are afraide that God wil vse them as the instrumentes of his yre as hee hath done with Pharao and the Kings of the Assirians and Babylonians And as he doeth nowe with the Pope and Kings and Princes which obay him to persecute and murther the poore faythful Then the subiects also shal learne to feare the Lorde and for his sake to obay their superiors whome they see to bee conducted by the prouidence of God and knowe that if they haue no feare and reuerence towardes God and their magistrates that they shal not escape the iudgemēt of him who gouerneth the heartes of the magistrates 4 Take the drossefrom the siluer and there shal proceede a vessel for the finour This present sentence woulde bee litle account made of if wee should say that Solomō taught the finour how he ought to dispose and purifie the siluer to make some peece of worke thereof And therefore note wee that the holy scripture transferreth the names of things vnsensible to creatures which haue sense and reason And sometimes it vseth similitudes and comparisons the better to imprint in our heartes which are rude the doctrine which is very profitable and necessarie for vs. As when he saieth thy siluer is turned into drosse and thy wine is mingled with water The Prophete Esa 1. 22. calleth corrupt siluer the hypocrites Likewise Ieremie transferreth the names of siluer and other mettalles to the people of Israell And chiefly to the greatest which woulde bee most esteemed And when Solomon saith Ier. 6. 28. 29 30. Take away the drosse c. hee speaketh by similitude for this sentence with that which foloweth 5 Take away the wicked from before the king his throne shal be established in righteousnesse It is asmuch as if Solomon should say As when the goldsmiths are careful to scumme and purifie their siluer then they make substantial and pure worke which cannot be founde fault withal euen so when Kings Princes and Magistrates are careful and vigilant to roote out the wicked then they raigne peaceably ouer their subiectes which feare to offende them or doe wrong or griefe one to another and are carefull to yeelde euery one that which appertaineth to him in al trueth and righteousnesse The Lorde shewed this wel when hee purged the worlde by the flood and subuerted Sodome and Gomorrha and sunke Dathan Core and Abyron Hee gaue Moyses well to vnderstande that hee ought to roote out the wicked when hee gaue many lawes and commandements wherein hee expressed the punishement which hee woulde that the wicked shoulde endure And hath often appointed that the wicked should be rooted out to the end that others hearing seeing their punishmentes might learne to feare and restraine themselues from the lyke wickednesse Dauid wel vnderstoode such ordinances and had good affection to folow them as appeareth by the protestation which he maketh in the 101. Psalme Heere kings are taught cleerely how they ought not to spare the fire of punishment to purifie their subiectes thereby to the ende they may bee as cleere as siluer from the drosse Also subiectes ought to let themselues bee ordered by their superiours as the siluer is by the finour in no wise to murmur against the magistrates for the punishmentes which they make although they trouble their neerestkinne And as siluer after one hath taken away his drosse is of no lesse pryce but more saleable euen so a nation ought not to thinke themselues dishonored if one roote out of the wicked which are in the midst of them Note wee also that although it be said Frō before the king that it is meete he haue good assistāce about him yet notwithstanding in that the care and wakefulnesse of the king ought to stretch throughout al his realme he ought not to restraine it before him in his presence and sight but stretch it out ouer al his dominions and charges 6 Boast not thy selfe before the King and stande not in the place of great men Wee wil not abase ourselues but by our wils wil
controuersie we shal talk therof with him seeke to make an end of it the secretliest that we cā without calling witnesse to vs and that we discouer not the imperfection falt of our neighbor til we haue first talked of it betwene vs and him sought to remedie it secretly Solomon I say admonisheth vs this same saying Debate thy cause c. Wherto agreeth Mat. 18. 15 Luk. 17. 3. 4. the saying of our Lorde But if thy brother haue offended thee goe and rebuke him secretly betweene thee and him Take yee heede If thy brother haue offended thee rebuke him and if he repent pardō him c this agreeth with the law Thou shalt not hate thy brother in thine heart Correct thy neighbour suffer not sinne vpon him We could not so guide ourselues if wee were not gentle gratious and merciful And therfore to obey Solomon or rather Iesus Leuit. 19. 17 Christ wel it behooueth vs to mortifie dispoile and cloath as saint Paul admonisheth vs in diuers places Mortifie therefore your members Col. 3. 5 which are earthly c. 10 Lest happily he that heareth it put thee to shame and that thine infamie doe not cease Some thinke they get great honour in reuealing an other mans secret that is to say they creepe into reputation by defaming their neighbour and complaine of him to an other man of some secret offence or which is none at al as it commeth oftentimes to passe that the accusers and they which complaine doe the most wrong But it happeneth as good reason it should that in steed of getting honor therby he that heareth the accusation or complaint knoweth quickly that it is without cause that the accuser complayneth And therfore he that sits in audience blameth him as hee wel deserueth and the accuser getteth a marke or blotte to himselfe which endureth and can not bee defaced and they that know him wel take him for a lyer talebearer and backbiter wil cal 〈◊〉 so as Solomō signifieth it by the shame and infamie which wil not cease when he saieth Lest happily c. Hee saieth namely peraduenture or happily regarding first the opinion of the accuser who thinketh that men wil hold his words for true and deemeth it a great hap if his malice be discouered and hee haue blame and infamie thereby Regarding secondly that it is verie harde to change custome chiefly when it is wicked Nowe the custome is such throughout al the world that they take pleasure to heare yl speeches of their neighbours and that flatterers lyers backbiters are the best welcome And so it is great happe if they bee rebuked and defamed They which slandered Dauid vnto Saule were welcome and more esteemed then hee But the holie Ghost which heareth them knoweth wel howe to rebuke them by the scripture and to put them to shame and infamie which shal neuer be abolished And so if backbiters bee not discouered by men God can wel discouer them at time conuenient 11 A worde spoken in his due place is like apples of gold with pictures of siluer If any man seeke to garnishe his speeche to please and bring profite and delight to an other man he for whō and at whose pleasure this man speaketh wil say that his neighbour hath a golden tongue and that his speech pleaseth him as wel as a iewel of golde bedecked with white siluer If amongst worldlings words be of such price by farre more reason we ought greatly to esteeme of the word of God which is purely and faithfully administred to vs and should take great delight therin Solomon sheweth vs it when he saieth A word spoken in his due place or order or vpon his wheeles as Solomons language is is like apples of gold c. I knowe that one might applye this sentence to al purposes which are spoken of as it appertaineth of what matter soeuer they be But when hee saieth Blessed is hee that hath his affection set on the lawe of the Lord and meditateth it day and night Wee shoulde not fynde a worde so well spoken in his due place or vpon his wheeles as the woorde of the Lorde And therefore with Solomon wee will compare it to Apples of Golde with pictures of siluer not that the woorde diuine exceedeth not farre al the fayrest and most precious thinges of the worlde but the scripture applyeth it selfe to our rudenesse to leade vs as it were by the hande to take a taste and delight in the worde of God the which in other thinges is compared to golde siluer and precious stones If one wil take here the worde for that which is proper to pacifie quarels betweene one neighbour and an other without publishing them the sense shal be verie conuenient and not contrarie to that which hath bene saide For there is no worde more fit to pacifie strifes then the worde of the Lorde or that which is conformable thereto 12 Hee that reprooueth the wise and the obedient eare is as a golden earing and an ornament of fine golde Earinges or pendentes of golde were in olde time in vse with maidens and women and also other iewels of golde and pleased them as they thought became them wel as may be seene when Rebecca was readie to receiue the earinges of golde that Abrahams man put before her face And at this day also maydens and women which are curious to be seene take delight to weare precious Gen. 24. 2◠ornamentes and thinke themselues gaie when they shine in golde and silkes and when they be preciously and pompeously apparelled And they loue suche ornamentes so wel that they are verie careful in keeping them and if they haue power libertie they wil gather abundance of them We say not this to the praise of women and maydens nor to allowe that which they doe in this case For Saint Paule and Saint Peter rebuke them But if women bee so desirous to decke themselues outwardly it behooueth vs to bee 1. Tim. 2. 9. 1. Pet. 3. 3. verie readie to receiue inwarde ornamentes to decke and beautifie ourselues which is that in al obedience wee lende our eares to them which instruct vs in the worde of the Lorde by the which they admonishe and instruct argue and reprehende vs to make vs more faire and pleasant before our God Let vs take pleasure in such persons and esteeme ourselues wel iewelled when the Lorde putteth before our face such earinges To do this wel we ought to renounce al follie for they which are giuen ther too despise al counsel and reiect al correction and instruction as is saide here aboue in diuers places And it behooueth vs to embrace wisedome the which maketh vs attentiue to correction procureth vs to loue it Thus doing wee shal be decked and adorned verie gorgiously as Solomon signifieth it when he saieth He that reprooueth c. The wise man which giueth eare to obey corrections and reprehensions maketh great
account of him which reprooueth him and thinketh him wel garnished and adorned therby And as hath bin seene hee loueth him which reprooueth him becommeth sage thereby and Pro. 9. 8. 9. groweth vp in doctrine Wherefore let vs neuer think ourselues so wise but men may finde wherin to reprooue vs chiefly if we bee wise we wil acknowledge that we are wel worthie of rebuke Not that I wil say that wise men commit crimes wittingly but they offend by infirmitie Wherof perceiuing themselues guiltie they suffer willingly to be reprooued and take pleasure therein thinking it a great honour to do so They resist not by murmuring and despight they brag not themselues to be honest men as do the folish wicked who rise vp against them which seeke to decke them with earings and spiritual iewels of sapience whose marchandise is better then the marchandise of siluer and her reuenue then fine gold Pro. 3. 14. 15 13 As the cold of snow in the time of haruest so is a faithful messenger to them that send him for hee refresheth the soule of his maistresse A faithful messenger hath bin spoken of elswhere notwithstanding Pro. 13. 17. Solomon letteth not to treate of it now againe to shew vs what we ought to be in our charges and commissions and what we ought to do therin and whereto to attende For there is none of vs but he is a messenger not that the charges or commissions are all alike for some haue more power then some And to shewe vs this same he setteth before vs those messengers or Embassadours which serue their maisters faithfully by this meanes giue them matter of ioy and content them so that they repose themselues wholy vpon thē And hee compareth thē to the cold of snow which wintereth the corne that is in the ground and commeth in such a season that it maketh it to prosper so that the haruest folowing is fertile and abundant Or also which seemeth more conuenient he compareth them to colde which commeth in haruest time much like to the cold of snowe to refresh them which reape and labour in a whote region such colde is a greate recreation for it maketh that they which trauel are not altered surfeited nor choked vp with the great heate And it is not without cause that he maketh such a comparison for they which doe their message faythfully doe keepe their maisters which sende them from great griefe and from al vexation and asmuch as they can yeelde them matter of recreation As wee knowe that it is a great pleasure to a Gentleman when hee hath seruantes that execute wel the charge that is committed to them Nowe wee are al messengers and Embassadours of our God who hath called vs into his familie sendeth vs as he thinketh good giueth vs a charge which he wil that we execute Not that we haue al publike charge as kings superiors of the earth nor as Pastors ministers of the Church which are the principal messengers as hath bene said aboue But the Lord sendeth vs to our neighbors giuing vs charge that we haue care one ouer another according to the talent which he hath put into our hands If we execute our charge faythfully we shal be to him as the cold of snowe in the Haruest Not that we can doe any thing to recreate or reioice him but he alone of his bountie reioyceth and delighteth himself when in vprightnesse of heart we seeke to execute our charge faythfully 14 He that boasteth of false liberalitie is lyke cloudes and winde without raine When men see cloudes driuen by the winds they looke that they shal haue raine but it chaunceth sometimes that none at all falleth and so they loose their expectation Euen so when men see any one which is franke of his promises they hope to obtaine the same of him But they are very often deceiued and prooue that the greatest promisers are cloudes wind without raine They are rich and liberal in promises but there is no effect folowing and so they boast themselues falsly and are of no profite They are content to beare a fayre face and make men gape after them and holde them in hope of thinges Those which are such not onely are vaine as cloudes which are without water but also hurtefull as the winde which dryeth the earth sucking his humor without sending him any againe but making it yawne for thirst and drynesse The captaine of such men is the Diuel and of him they haue learned to boast themselues falsly Adam wel prooued the boasting of the Diuel Gen. 3. 1. Kings 22. to be false Likewise Achab and Iosaphat haue prooued it after that they had beleeued false Prophetes by whose mouth the Diuel spake The Diuel sent cloudes and winde without raine when hee Mat. 4. 9. Luke 4. 6. promised our Lorde and Sauiour Iesus Christ to giue him al the kingdomes of the world and boasted that al the glorie thereof was his We see then that they which brag of things which thy neither wil nor can do are supposts of the Diuel who is a lyer the father of lyes Also as the cloudes wind without raine vanish away Iohn 8. 44. come to nothing euen so these greate boasters shal perish with the Diuel their father For Thou shalt destroy al them that speake lyes and chiefly when the lye is in slaunder As is the false doctrine of the Papistes which teache of free wil and merites and other abhominable Psal 5. 7. lyes promise that by this meanes men shal win paradice obtaine life eternal Their destruction is plainly shewed thē Wherfore we ought to take great heed of al false boasting And principally 2. Pet. 2. 3. of things which are to come which are to vs vncertaine of them wee shoulde make no promise but at Gods good wil and pleasure Also of things which are present with vs if wee wil shewe liberalitie let vs doe it in secret without ostentation or vaine shew euen as our Lord Iesus Christ hath taught vs. Last of al let vs vnderstand that the holy Ghost teacheth vs heere to loue one another indeede and trueth as also we are admonished thereof in Iohn 1. Iohn 3. 18. 15 A Prince is pacified by the staying of anger and a softe tongue breaketh the bones Albeeit the anger of kings and greate men of the earth bee meruellously to bee feared because of their highnesse and power Pro. 16. 14. 19. 14. 20. 2. Pro. 16. 19. and that men hardly escape it and with greate difficultie and danger yet neuerthelesse if one shewe himselfe sage before them hee may pacifie them and in steede of beeing harmed finde pleasure and vtilitie Nowe to shewe ones selfe wise it behooueth him to put of an angry and furious hearte which is seditious and arrogant hautie and rebellious and not to bee easie nor hastie to shew his anger nor wrath
Is lyke a Dogge returning to his owne vomit Wherin we haue to note first of al that it is not without cause that hee calleth men foolishe for from the beginning he hath forsaken his Creator from whom commeth al wisdom Now if for this cause he merite to be called foole by a more reason hee is wel worthie of this name when hauing bin instructed in the word of truth which is the true wisdom he returneth to his follie for in so doing he apostateth reuolteth from wisdom to whom afterwardes he cannot haue recourse For those which once haue bin lightened and haue tasted the sweete word of God if they fal again it is vnpossible that they should be renued by repentance c. Secondly we haue to Hebr. 6. note that although God haue eternally reprooued the folish which apostate and reuolt from wisedome and that the first cause of their apostacie is eternal reprobation yet neuertheles God ought not to be so blamed in no wise for their apostacie For it is the foole which beginneth his follie afresh as Solomon sheweth it c. Thirdly note we that although the elect of God after being called to the knowledge of the trueth commit follies either through wickednes or by ignorance or fragilitie yet neuerthelesse they begin not their follie afresh as we may see it here when Solomon compareth the foole which beginneth his follie a newe to the Dogge which eateth that which he hath vomitted for there are none but the reprobate which are like to such dogges For although such dogges after receiuing again that which they haue vomited do not return to it again euen so the reprobate being gone backe from the holie commandement which they haue receiued doe neuer returne by repentance But the elect of God are not denied repentaunce as the scripture doth witnesse in diuers places and as there are therof diuers examples and their last state is better then the first for they obteine forgiuenesse of their sinnes by the precious blood of Iesus Christ but the reprobate lye stil wallowing in their filthinesse and are like not onely vnto dogges but also vnto swine which after their washinges 2. Pet. 2. 22. do returne to wallow in the myre Therfore when we are deliuered from the filthinesse of the world through the knowledge of the word of God let vs see that we accomplishe our saluation in Mat. 12. 34. 32. Hebr. 6. 4. 10. 26. feare and trembling for if we returne vnto our foolishnesse sinning against the holie Ghost we can not obtaine forgiuenesse of our sinnes 12 Seest thou a man wise in his owne conceit more hope is of a foole then of him We naturally do desire to be wel esteemed and accounted of amongst our neighbours would haue men to hope wel of vs. This desire is good cōmēdable so that in attaining the effect therof we behaue gouern ourselues in the feare of God reuerence of his worde with humilitie and modestie towardes our neighbours and that we may truely protest with Dauid Lorde I am not high minded I haue no proud lookes c. For if we thinke to set foorth ourselues Psal 131. 1 and to bee esteemed as being wise and able enough to win reputation not needing to bee admonished nor rebuked and that wee bee so puffed vp with our worldly and carnal wisedome that wee can abide no admonition nor correction wee depriue ourselues of al good reputation and are in the way to bee counted woorse then fooles which are so corrupted that they haue no minde nor desire after wisedome nor to get reputation And indeede they which thinke themselues wise enough are worse to be corrected and reformed then fooles which are vtterly voyde of wit and reason Solomon doeth so pronounce it saying Seest thou c. This thing hath beene prooued as the scripture sheweth The Scribes and Pharisies thought themselues iust and wise and thereby remained obstinate and hardened and woulde not receiue Iesus 1. Cor. 1. 30 Mat. 3. 7. 9. 9. 12. 3. 15. 13. 21. 31. 23 13. Luk. 7. 29. 15. 1. 2. 16 14. 15. 19 2. Pro. 3. 5. 6. 7. Rom. 12. 16. Esai 5. 21. Luk. 16. 15. 1. Pet. 5. ◠1. Cor. 3. 18 19. Col. 3. 12. Phil. 2. 3. Christ who of God is made vnto vs wisedome But the Publicans and whoremongers did confesse their follies and wickednesses and repented their sinnes beleeued in Iesus Christ receiuing him for their redeemer and Sauiour but those Scribes Pharisies which were wise in their owne conceite scorned him refused him and persecuted him vnto death For this cause are they sharply rebuked threatned and condemned the tolegatherers whoremongers are comforted and receiue hope to be saued Therfore if we would that men should conceiue a good hope of vs let vs folow that which Solomon doeth teache vs saying Trust thou in the Lorde with al thine heart and leane not vnto thine own wisdom c and S Paule saieth Be not high minded c. Otherwise though the world were dazeled with our pompe and faire shew yet should wee be litle the better for it for we can not deceiue God which resisteth the proud abhorreth the high minded and curseth the arrogant Wee see therfore that it is verie necessarie for vs to folow the aduertisements of Saint Paule If any amongest you seeme wise let him become a foole in this world that hee may be made wise Moreouer let vs note that when Solomon saieth More hope is of a foole then of him c. This is no more to say that he alloweth folishnes to cause vs to continue therin then when S. Paul saith that where sin aboūded Rom. 5. 20. there did grace more aboūd he alloweth not sin neither would he haue vs to cōtinue therein that grace might abound otherwise Solomon shoulde builde that which hee had destroied and destroy that which hee had builded Let vs vnderstande then that Solomon compareth him which praiseth himselfe and wil not suffer too be admonished with him that suffereth himselfe to bee caried away of his vnbrideled concupiscences and yet doeth presume nothing of himselfe whome hee calleth foole and pronounceth that wee ought rather to hope for the amendment of such a foole then of him which thinketh himselfe to bee wise And thus he doth closely admonish vs to forsake our foolishnes that mē may not hope in Pro. 22. 1 vaine of vs and that we should obteine good fame and renowme the which is more to be desired thē great riches And thus we may desire it so it be done without ambitiō onely seeking the glory of God and the profite of our neighbour and not to be praised therefore Mat. 6. 23. and to be made a wonderment for to bee worshipped as doe the hypocrites whom Iesus Christ taxeth 13 The slouthfull man saith A Lion is in the way a Lion is in the streetes
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
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
the goods and waxing poore as the prodigal sonne And after this sense a man doeth reioyce his father when hee behaueth himselfe honestly in his hoshold and Luk. 15. that he is contented to spend sparingly and where it is lawful necessarie and profitable For also fathers and mothers are naturally glad when they see that their stocke keepeth a good house and do prosper and moreouer the fathers and mothers help forward their children so much as they can to make them grow prosper are more careful therof then to teach them the feare of God and loue towardes their neighbours the which notwithstanding is the chiefest point for to lead them to loue wisedome Furthermore let vs learne that if the fathers and mothers wil haue true ioye of their children they ought to be careful to nourish them to bring them vp in the doctrine and learning of the Lorde as Saint Paule doeth admonishe them thereto If the Magistrates also wil reioyce of their subiectes let them not suffer dissolutenesse and wastful spending Likewise if Ministers wil reioyce of the people that is committed Ephe. 6. 4. vnto them let them not dissemble their follies 4 A King by iudgement mainteineth the countrie but a man receiuing giftes destroyeth it They that haue kingdomes rule and Lordship that haue credite authoritie and power that haue administration preheminence and gouernment in their countries and ouer any people doe much desire that their subiectes should not breake foorth and rebel but to liue peaceablie vnder their iurisdiction would that their countrie shoulde flourishe and prosper vnder their obedience But there are verie fewe Lordes that knowe howe by what meanes to mainteine their countrie in such estate Some thinke that by haughtinesse and pride by crueltie and oppression they should reigne ouer their subiectes and hold the countrie in their obedience Some labour to gather riches and to take of al hands to be wondered at of the people because of their great substance and to the end that none should dare doe any thing against them and they thinke that being riche they haue enough wherewith to reuenge and to defend their countrie against them that woulde inuade and assault the same and also to tame and order them who by rebellions vprores seditions and treasons would reuolt from their obedience subiection And in the meane while they passe not though the weake bee oppressed as fatherlesse children widowes strangers they neither reuenge nor mainteine their cause but are giuen to flatterers to mealemouthed men to players to iesters and to suche as can make them passe their time merily and also to them that labour too corrupt them by giftes and by presentes And so dooing they will in no wise yeeld vnto them which in the name of the Lord and by his word do declare that they ought to do iustice and iudgement And because that in this maner they are rebels not to men only but to God also who commādeth thē to iudge iustly for this cause in steed of mainteining Exod. 23. 2. Leui. 19. 15. their countrey they destroy it For because of their wickednesses the Lord who is Iudge of the worlde whō no man can resist doth take vengeance of them spoiling and destroying their country as in the time of Noe the earth was corrupted before God and filled Gen. 6. 11. with extortion and for this cause hee destroied the worlde by the flood In the time of Lot Sodome thought to defende herselfe with pride oppression and other abhominations but God knew wel enough howe to take vengeance The children of Israel were defiled with like iniquities yea more horrible as it is reproched vnto Gen. 18. 19. them by the Prophetes that they exceeded the abhominations of the Gentiles and Infidels and amongst other places they are sharply rebuked in the 1. Chapter of Esai and in the 16. Chapter of Ezechiel Eze. 16. and in the 5. Chapter of Ieremie Euen so could God wel destroy them as it is seene by the holie histories Nowe forasmuche as God is righteous and doeth iudge the worlde hee wil not therefore spare that people from punishment wherein there is no iudgement albeit he seeme to prolong the time dissemble the matter Wherfore let the Lordes Rulers of the earth which desire to mainteine their countries yeelde themselues obedient vnto the lawe of God let them submit themselues to the Lorde let them doe iustice and iudgement in rendring the right to whom it belongeth and deliuering Deut. 17. 18. Psal 2 10. 82. 3. the poore weake from the violence of their oppressours Solomon in fewe wordes doeth teach them this same saying A King by iudgement mainteineth the countrie Hee sheweth also what people we ought to place in the gouernment of a countrie and that they which labour by giftes and presents to win the fauour of their Superiors and Magistrates are deceiued and beguiled for by suche meanes they thinke to make their profite but because they labour to hurt their neighbours and to destroy them their owne wrong shal light vppon their owne heades and thus they destroy themselues as they shal one day feele come it early come it late Furthermore let vs note that the Kinges Princes and Superiours of the earth ought to offer themselues to defende those that are iniured and oppressed and to deliuer them otherwise they doe no iudgement and that they which suffer oppression ought not to reuenge themselues but to haue their refuge vnto iudgement and without being ledde with desire of vengeance For it is not lawful to aske the helpe of superiours for to hurt our neighbours but to the ende that we may liue in peace obteine that which is ours 5 A man that flattereth his neighbour spreadeth a nette for his steppes They that vse sweete and flattering words to their neighbors and vphold them in whatsoeuer they say labour by this meanes to be welcome vnto them to gaine something by them not caring whither they doe any pleasure or seruice to them whom they flatter or is profitable for them yet neuerthelesse they persuade both themselues them whom they flatter that whatsoeuer they do and say flatteringly they doe speake it for their pleasure seruice But whē they know wel they lye they are conuinced in their conscience that they goe about nothing els but to beguile deceiue thē whom they flatter euen with a most dangerous deceite which bringeth death as Solomon doeth signifie By the nettes that they spread for his steppes whom they flatter For as the bird that is taken in the net is in danger of death euen so they also which beleeue flatterers fal into great perils to wit either into shame reproche and euill name or into losse of goods or friendes or losse of life Our first father Adam beleeuing and obeying the flattering speeches of the deuil fel not onely into reproche and losse of goods but
also hee lost his life Dalila flattereth Sampson and spreadeth the nette for him Iudg. 16. 1. King 12. for yeelding vnto her demaund hee could not auoide death Roboam by the flatterie of young men lost al his kingdome except a tribe and an halfe Herode delighting in the flatterie of the people which cryed The voice of God and not of a man was eaten of wormes Act. 12. 21. Euen so we see that flatterers bring great hurt vnto them that willingly heare them Therefore we must giue them no entrance with vs but to reiect them and abhorre them and chiefly they that labour to fil their bellies and their purses doe most destroy the soules of them which yelde vnto their wordes Saint Paule doeth admonish vs heereof in diuers places folowing therein Iesus Christ Mat. 7. 15. 16. 6. Rom. 16. 17. 18 Col. 2. 8. who hath very diligently forewarned his Apostles of the same 6 In the transgression of an euil man is his snare but the righteous doth sing and reioyce When the wicked doe giue themselues to thinke or to do euil it is for to hurte their neighbours to take them vnprouided and to destroy them though they be innocent and neuer thought once to Psal 31. 5. 35. 7. 91. 3. 119. 110. 124. 7. 141. 4. doe them hurte as there are many complaintes therof in the scripture the which compareth often the wicked vnto foulers hunters warrenners And because that without cause wrongfully they ymagine the destruction of the innocent they themselues fall into destruction And thus whyles the wicked lay and prepare their nets snares and pitfals for the innocent they prepare them for themselues Wherefore when Solomon saith In the transgression of an euil man is his snare wee may vnderstande that the wicked deuise the destruction of the righteous and therefore must wee beware of them and pray vnto the Lorde Psa 7. 16. 17. 9. 16. 35. 8. 57. 7. that he woulde deliuer vs and chiefly from them that labour to turne vs away from the true religion and to depriue vs of the pure seruice of God and consequently of eternall life as Dauid maketh diuers requestes for the same Wee may also vnderstand that Solomon meaneth that there are snares in the transgression of an euill man because that intending to hurte his neighbours and to destroy them hee prepareth snares for himselfe and is destroyed These two senses are both true as wee may see it in the scriptures and they both agree wel vnto the last parte of this sentence the which is contrary vnto the first howesoeuer wee take it For albeeit the wicked are sharpe and earnest in persecuting of the iust who is weake of himselfe and can make no resistance yet the righteous doeth not cease to assure himselfe of the grace of God and of his helpe defence and protection Solomon noteth this assurance by singing reioycing when he saith But the righteous doth sing reioice Dauid in his afflictions hath trusted in GOD as hee witnesseth in diuers Psalmes And as he is assured euen so doeth he exhorte others Psal 13. 6. 18. 2. 56 11. 59. 17. Pal. 5. 12. 13. 9. 10. 22 23. Exod. 15. Iudg. 4. 5. Psal 7. 18. 58. 11. 12. 59. 17. 18. to bee assured When also the wicked doe perish the iust for all that doe not loose their hope but rather sing and are glad As when Pharao and his people perished in the Sea Moyses and the children of Israel sange a songue And wen Sisara with his army was discomfited and vanquished Debora and Baracke sange a songue of thankesgiuing This trust or confidence is well set forth in diuers places Now that we must take this reioycing and singing it is plaine enough by that which is outwardly and temporally shewed for after the iudgement of the world and outward apparaunce there are no people more sorowfull nor more miserable then the righteous I say expressely afore the world for the righteous are alwaies ioyfull 2. Cor. 6. 10. 7 The righteous knoweth the cause of the poore but the wicked regardeth not knowledge For as much as the poore are not able to succour their neighbours but haue great neede themselues to bee succoured they are therefore commonly destitute of friendes though they haue many parentes and kindred Solomon heretofore folowing experience Pro. 14. 20. 19. 7. Exod. 23. 3. Leui. 19. 15. doeth pronounce it For this cause though that God doeth forbid to haue respect of the poore and to preferre them in their causes yet would he that wee should take pittie on them to assist them to know their matters to maintaine them in their good right to defend them to deliuer thē from wrong and violence of the vngodly and wicked But yet no man careth to folowe the will of the Esay 1. 23. 3. 12. 13. 14. 10. 1. 2. Lorde therein so that we may rightly complaine of the iniquitie that raigneth on all sides in the world with the Prophet Esay It is not without cause that I haue said on all sides of the world for seeing that the Prophets doe complaine so sore of the people of God ought we not to vnderstand that amongst the Idolaters there were great opressions and that vnrighteousnes was spread ouer all And also nowe it is very hard to finde such as haue care to doe right vnto the poore and that wil know their matters to doe them right Albeit that this hath bin in al times is stil manifest enough vnto thē that wil see yet Solomō entending to shew how much the poore haue great neede to bee succoured and howe they want such as shoulde fauour them doeth marke the foresaide difficultie when hee saith The righteous knoweth c. Hee hath noted it I say in two sortes first of all forasmuch as he saith that it is the righteous which knoweth For it is very harde to finde a iust man as we haue shewed it heeretofore by the scripture Secondly when he saith not the righteous men doe know but saith in the singular number the righteous man knoweth for to shew the scarcity of such as haue care to doe right vnto the poore and consequently the difficultie to finde them out Furthermore attributing knowledge vnto the righteous hee sheweth that we haue knowledge enough if wee bee righteous for God doeth not leaue them in ignorance whome hee indueth with righteousnes and placeth in his seate for to administer the same but giueth them knowledge and wisedome that they may Iob. 29. 16. doe their office Moreouer he sheweh that the righteous are careful to examine and to enquire otherwise they coulde not knowe the cause of the poore seeing the wicked are wittie and striue so much as they can to giue light and faire shewe vnto their cause for to darken the right of the poore that it may bee ouerthrowne
man keepeth it tyll afterwardes That is to saye Albeeit that the wise after his wisedome beeing solde vnder sinne is prouoked to shewe foorth his wrath and his choler yet neuerthelesse by the wisedome wherewith hee is indewed hee restraineth it and powreth not foorth his thought but keepeth it backe til afterwardes that is to say till hee see that it is needefull to declare it or til afterwardes signifieth that hee committeth the matter vnto God who can at the last wel shewe what he thinketh of the foolish and to bee reuenged of them 12 Of a Prince that hearkeneth vnto lies al his seruauntes are wicked Forasmuch as the Princes of the worlde haue great burdens that also in great number the which they cannot wel execute by themselues as Iethro doeth declare to Moses for this cause they haue neede to haue officers and Ministers vnder them that they may beare a part of the charge and burden as sayth Iethro Exod. 18. 18. 21. 22 Nowe the right and true Princes do desire to haue good ministers and good officers and are careful to admonish them to doe iustice and iudgement as did king Iosaphat They that are like vnto 2. Chro. 19. 6. 7. him doe not desire to haue about them a great number of Ministers to serue them with a faire shewe to bee magnified and exalted aboue their subiectes by pride and arrogancie They desire not to bee accompanied in their houses with scoffers and iesters talecarriers flatterers and slaunderers but they followe what Dauid protesteth to doe I wil knowe the perfect way and wil walke in my Psal 101. 3. house with a perfect hearte Contrarily wicked and vnfaithfull Princes doe gladly hearken vnto flattering tales false reportes and backitinges and therefore they loue not to haue either in their townes or houses vpright and true men but doe reiect yea persecute thē For this cause they can haue none other but wicked ministers and seruantes as Solomon doeth very plainly pronounce saying Of a Prince that hearkeneth vnto lyes c. We may heere alleadge Pharao Saul Acab and other Wee may say also that there is a threatning enclosed within this sentence to wit That God for to punish the Princes that delight to heare lying tales wil not suffer that they shal bee serued with good and vertuous men but as they are wicked euen so doth God giue them for their companions wicked men which wil bee very readie to shew them some wicked act of vnfaithfulnesse as they also are vnfaithful vnto God when in steede that they shoulde continually meditate in the lawe of God and haue al their delight therein for to learne to followe the way of trueth they giue themselues vnto lyes Therefore let the princes which desire to be wel serued become the true good seruants of God who loueth trueth the which they ought to follow for to serue him rightly and minister iustice truely otherwise they serue the Diuel and iniquitie reigneth in them by the which the feeble poore and innocent are oppressed 13 The poore and the vsurer meete together and the Lord lighteneth both their eies Solomon hath saide heeretofore The rich and the poore meete together the Lorde is rhe maker of them al and nowe hee Pro. 22. 2. saith the same sauing that in steede of the rich hee setteth the vsurer But there is no great differnce therein for oftentimes wee see the riche men of the worlde to be giuen vnto vsurie spoyling to deceit and fraude for to attaine vnto greater riches Wee see almost dayly that the vsurers become riche or at the least labour to bee riche The poore then that is destitute of worldly riches and the vsurer whose minde and affection is altogether set to make profite of and to multiply his golde and siluer and other goods to the hinderance of his neighbours and chiefly of the needie and poore though they bee of a cleane contrary state yet doe they meete together that is to say that they are mingled together and occupie one with another The poore man hath need that the vsurer should helpe him with his abundance and the vsurer which is ful and riche cannot himselfe doe all his businesse alone wherefore hee must needes set the poore man on worke Beholde howe the poore and the vsurer meete together Notwithstanding it often happeneth that the poore man being pinched greeued with his needinesse and pouertie and distrusting to be able to obteine that which is necessary enuieth the prosperitie of the vsurer and the vsurer that hath a couetous hearte and aboundeth in riches doeth contemne the poore either by pride or for feare hee shoulde want himselfe Nowe they both proceede thus through want that they know not that God made them and that as hee hath made them so wil he also mainteine them in this life and giueth them wit and vnderstanding for to knowe howe to gouerne themselues in this worlde as Solomon hath wel noted saying that the Lord is maker both of Pro. 22 2 the poore and riche and nowe when he saith The Lorde lighteneth the eies of them both For to lighten the eies is to quicken and to comfort as it is so taken in diuers places of the scripture Behold howe God lighteneth the eies both of the poore man and of the vsurer quickening giuing thē knowledge 1. Sam. 14. 27. 29. Esdr 9. 8. Psa 13. 4. but there are fewe poore and vsurers that doe knowe the same as we may iudge for that that there are but a few poore men contented with their estate and very fewe also of vsurers which doe lothe and abhorre their estate to forsake it and to abstaine from al extortions and exactions from al fraude deceite and spoyling If it were otherwise they woulde euery where obey the admonition of Saint Iames that hee which is of a lowe and poore estate woulde reioyce ween hee is exalted contrarily the rich would Iam. 1. 9. 10. 11. reioyce in his lowe degree and when hee is abaced c. As touching the rest let vs note that when God lighteneth aswel the eies of the vsurer as of the poore and that hee maketh the Sunne to rise both vpon the good and bad we ought not to iudge of med according Math. 5. 35. to the prosperitie they inioy nor after the aduersitie they suffer For also most commonly the righteous are in miserie and calamities they are afflicted tormented and persecuted and the wicked prosper and floorishe they are honoured and praised as hath beene already sometimes handeled Some vnderstand by lightening of the eyes gouerning and moderating the heartes and mindes so that God maketh the poore man to bee contented with his state and the vsurer not so sore to afflict the poore man as hee woulde the which conteineth trueth Othersome vnderstande that God hath mercy on whome hee wil and sheweth mercy to the poore man to the rich to the sinner and vsurer And this sense
prouidence This same is gathered partly in this present sentence wherein Solomon more dispaireth of the hastie man then of the foole partly in the nineteeneth Chapter and 2. verse and partly in the one and twentieth Chapter fifth verse And because the hastie man is such he shal be cursed of God shal feele his vengeance as hath bene handled If we shal say hastie in his words the sense shal be fit enough for the tongue is a dangerous and an vnruly euil To the ende then that wee fal not into the number of Pro. 18. 20. Iam. 3. 3. 1. 13. suche hastiemen let vs obey the admonition of Saint Iames Let euerie man be readie and hastie to heare and slowe to speake Thus dooing we shal not be hastie in hearing and slowe of speaking So doing we shal not be giuen vnto idle talke vaine babbling to blaspheming to vniust rebukes to cursing to lying false witnesse bearing to backbiting to flatterie and false tales nor to dishonest talke Ephe. 4. 29. 5. 3. 19. Collo 4. 6. but we shal weigh our wordes folowing the holie admonitions of Saint Paule 21 Hee that delicately bringeth vp his seruaunt from his youth at length he wil be euen as his sonne There is a common prouerbe that saieth Saue the theefe from the galowes and he shal kil thee or Fat the villain and he shal prick thee And this is according to experience For if a man doe graciously intreate a villaine hee is readie to be vnthankful and in place to acknowledge the humanitie and the gentlenesse that is vsed and shewed towards him he wil vse sharpnesse do extreeme wrong without cause rising vp against him to whome he standeth bound and wil labour to subdue him and persuade men to beleeue that he to whome he is detter doeth owe vnto him and in steede that he should be his seruant hee would reigne ouer him yea destroy him Nowe according to this experience Solomon saith He that delicately bringeth vp his seruant c. He nameth a seruant by whome hee meaneth al persons that are bounde to giue honour seruice subiection and obedience to other And thus hee comprehendeth al those that are vnder the power of Kings and Magistrates of fathers and mothers of Lordes and Maisters And albeit that such inferiors are not of a seruile or slauish condition as were the slaues bought for monie or taken in warre notwithstanding they are bounde to acknowledge those with al humblenesse vnder whose tuition they are to be their superiours and to vnderstande that they ought in no wise to rise vp against thē but the more gētly they are handled so much the more to humble themselues as Saint Paul doeth closely teach them But forasmuch as wee see most commonly to happen that the seruantes and other of vile and lowe 1. Tit. 6. 1. condition before the worlde doe waxe proude when they are gently intreated and suffered to haue their pleasure Solomon by this sentence warneth al those that are in authoritie that they shoulde not slacke the bridle vnto those that are vnder their subiection and yoke for to let them liue after the desires of their fleshe nor to take their pleasures after the lust thereof but shoulde vse grauitie and moderate seueritie and should accustome them to bestowe the time about good workes after as they are called and to teach them to liue soberly and temperately yea rather austerely then to suffer them to runne where they list Otherwise the superiours are in danger to feele their pride and arrogancie as Solomon doeth signifie when he saith that at the length the seruant will be as the sonne yea euen as the sonne that feeleth and knoweth his hearte and because he knoweth himselfe to bee his fathers heire and that hee thinketh the goods doe appertaine and belong vnto him therfore hee wil doe after his pleasure as a Lorde and Maister and wil murmure against his father vnlesse hee suffer him to haue the ruling of the goods of the house at his pleasure and chiefly when the fathers are waxen old the children which haue bin most delicately brought vp do curse them calling them olde doaters and giuing them other iniurious words except they be permitted to doe with the goods as they wil. Now forasmuch as it is so that by our corrupted nature we are al of a seruile condition for we serue our wicked lustes vnbriled affections the law of sin the which holdeth vs captiues therfore we haue need that our God who is our Lord that hath dearely bought vs with the blood of his only sonne shoul hold vs vnder his yoke and discipline and not to nourishe vs vp with the ease of our fleshe making vs to enioye his riches in delicatenesse and pleasure in abundance and excesse but shoulde tame and chasten vs that we rebel not against him nor disobey him as it is our manner and custome to fal away when we enioye our pleasures euen as wee may see it in the holie histories and as experience teacheth through al the world It is then very needful for vs to craue of our God with Ieremie let him correct vs not in his wrath but in iudgement lest Ier. 10. 23. 24. 31. 18. hee bring vs to nothing Conuert mee O Lorde and I shal bee conuerted c. Thus dooing wee shal truely be the sonnes of the great Lorde of heauen and earth and fellowe heires of al thinges with Iesus Christ our Lorde by whome our good heauenly Father of grace mercie hath adopted vs for his children before the foundation of the worlde 22 An angrie man stirreth vp strife and a furious man aboundeth in transgression As it is saide Behold how good and ioyful a thing it is for brethren to dwel together in vnitie euen so there is no man if he haue Psa 131. 1. any sounde iudgement but desireth to liue in peace and concorde with his neighbours as also Saint Paule doeth admonish vs thereof But albeit that this is the iudgement yet many can not or wil Rom. 12. 18 Mat. 5. Ephe. 4 5. Phil. 2. Collo 3. not folowe the fit right meanes to obtaine this peace the which Saint Paule doeth teache vs in diuers places folowing the doctrine of Iesus Christ But in steede of beeing so humble modest patient soft and gentle wee wil striue with our neighbours in rising vp against them in wrath and anger and yet we wil persuade men that we dare not once murmure whinch against thē therfore they wil be out of troubles and farre from vexations Notwithstanding experience sheweth the cleane contrarie for such people doe often meete with shrewde heades that knowe howe to answere and resist them and giue them a sharpe repulse wherupon riseth strife According to this experience Solomon hath said An angrie man stirreth vp strife or debate and nowe he saieth againe An angrie Pro. 15. 18 man stirreth vp strife
of thy trouble and I wil deliuer thee And as hee hath promised so wil hee also perfourme the same faithfully as diuers Saintes haue tried it by experience Nowe both folowing of the promise and also experience Solomon pronounceth But hee that trusteth in the Lorde shal be exalted Hee compareth trust in the Lorde vnto a strong and high Tower or vnto so sleepe and so high a rocke that no man can ascende vp to the same so that if a man can come thither hee shal be out of the dangers of his persecuters And heerein hee doeth welshewe vs that it is in God that wee ought to put our trust and confidence if we wil be deliuered from feare and set out of daunger and be in safetie And it is not in this place onely that the scripture vseth this comparison to teache vs where we ought to put our trust but also in diuers other places it calleth God Psal 18. 3 31. 4. 71. 1. Pro. 18. 10. a strong and wel fenced Citie a strong Tower a Rocke an high place and suche like names The name of the Lorde is a strong Tower the righteous flyeth vnto it and is deliuered And also without comparison the scripture doth openly declare vs that if we put our trust in God we shal not perishe but shal be deliuered from al dangers And albeit that in trusting in the Lorde we Psal 33. 34. 91. haue cause to be assured and to be farre from feare because we haue an Almightie Sauiour yet distrusting ourselues let vs worke out our saluation in feare and trembling Phil. 2. 12. 26 Many doe seeke the face of the ruler but euerie mans iudgement commeth from the Lord. The Kinges Princes Rulers and Superiours of the earth are of a great Maiestie as wee ought to vnderstande when God placeth them in his throne and that hee calleth them Gods and sonnes of the most highest And therefore we must take good heede from making Psal 82. 6. the rest of men his companions for besides this that we shuld sport and iest with God the which is in no wise lawful but ought chiefly to be auoided we should be in danger to be consumed For as a litle whelpe thinking to playe with a Lyon would at the last anger him hee should be deuoured by him euen so a King or a Ruler wil not long delight to haue a person of a meane and lowe state to be his familiar and as it were his companion Yea also though for a certaine time a King hath counted a man for his father and shal so haue called him at the last hee wil be grieued and cause him to be taken as we haue seene in our time the example therof The Kings and great Lordes of this worlde are like vnto wilde beastes and are Pro. 16. 14. 19. 12. 20. 2. compared vnto Lyons and vnto such as bring the message of death But albeit they are such and that there is but too much experiences thereof yet forasmuche as they counterfaite the magnifical and liberal in giuing great giftes presents vnto their whores bawdes flatterers and tale bringers and where there is no neede for this cause many desiring to goe forwarde and make their profite and to waxe riche labour to come neere vnto them and to please them And as wee haue seene many doe bowe before the face of the Prince and euerie man is friend to him that giueth And according Pro. 19. 6. hereunto Solomon saieth nowe Many doe seeke the face of the Ruler c. Thus dooing they thinke to belitle Kinges and to be raised vp but forasmuch as the Kinges heart is in the handes of the Lorde and that he turneth it as best pleaseth him wee must not therefore thinke to make our state better yea though the Kinges and Rulers did beare vs the best face and countenance in the worlde for the Lorde turneth the heart of Pro. 21. 1. the King to whatsoeuer pleaseth him And according thereunto hee saieth now But euerie mans iudgement commeth from the Lord. And thus hee can obteine nothing of the Ruler whose fauour hee desireth but what God hath giuen him The iudgement then in this place is taken for that that God hath iudged and sent to euerie man as it is so taken Deut. 18. verse 3. What fauour soeuer the great mē of the world do beare vs let vs take heed vnto the prouidence of God and let vs depende wholly vpon this same and so dooing he wil iudge vs and sende vs suche so prosperous state as hee shal knowe to be expedient for vs. 27 A wicked man is abhomination to the iust hee that is vpright in his way abhomination to the wicked Albeit that al men are of one flesh and of one blood and that more is al are created and made like to the image and likenesse of GOD the which wee ought to haue in great reuerence and to holde it deare and for this cause doe wee beare honour one vnto an other and doe not contemne no man howe vile and lowe soeuer he be before the world yet there are some which of set malice and of a shameful obstinacie do drowne themselues in al dissolutenesse leaudnesse are delighted to despight God by their misdeeds and transgressions and to oppresse their neighbours by wrong dooings and cruelties by polling and pilling by lying and slaundering false swearing and false witnesse bearing and chiefly rise vp against the weake and feeble against the simple and innocent And in this manner so muche as in them lyeth they corrupt and put out the image of God in them and also in their neighbours whom they labour to loose destroy And so they shew themselues wicked and vngodly and vnworthie of that image and therefore they are abhominable before God as hee hath wel shewed when hee cursed Caine destroyed the world by the flood ouerthrew Sodome and Gomorrhe and drowned Pharao al his armie in the red sea and that he rooted out the inhabitants of the land of Canaan before the face of his people and when by the infidels he tormented the children of Israel and sent them into captiuitie amongst the idolaters and that nowe they are stil in an horrible confusion And as we see this same by examples euen so also may wee knowe it by the testimonies of the scriptures amongst other places by the curses that God pronounced and by the threatnings that he maketh in diuers places by his Prophetes We haue had diuers sentences also thereof in this booke of the Prouerbes And as such wicked men are abhominable before God the Lord euen so are they which giue themselues to walke in the right wayes of the Lorde and delight and take pleasure therein not wel pleased with these wicked men but as Solomon saith A wicked man is abhomination to the iust And this commeth chiefly because that the wicked are enemies of God as is shewed vs. For
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