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
curteous then flatterers tale bearers lyars and backbiters feare him not but dare easily come before him and thinke themselues welcome when in secrete they bring him false reportes of their neighbours Contrariwise when the North winde which is drie and impetuous bloweth the cloudes are scattered and yeelde no raine euen so when a personage which is in preheminence sheweth himselfe rude and seuere rough and rigorous as though hee were alwayes angrie the flatterers which desire to distil raine of lyes and backbitinges dare not approch to him but absent themselues away for although they seek stil to cloke their saying for to hide their falsehood yet neuerthelesse a vertuous iudge can wel discouer it and confound them so that they dare not appeare before him and when he hath caught them hee wil scatter them as the dry Northerne wind bringeth the cloudes to nothing Heere Solomon sheweth wel to kinges and rulers of the earth that they ought not to laugh reioyce and take pastimes at flatterers backbiters but rather to be bitterly angry against thē in anger to take reuenge vpon them executing that which Dauid purposed to doe saying Hee that priuily slaundeth his neighbour him wil I destroy He that hath a proude looke and high heart I cannot suffer Psal 101. 5. and hee teacheth vs that to shunne the fury of our Princes and to bee in their grace and fauour wee ought to abstaine from lying detraction and falshood for heere aboue it is saide that the iust mans lippes doe please kinges c. And so one may see that al is out of order when kings giue entertainement rather to flatterers and backbiters then to men of trueth and also men seeke to please them rather Pro. 16. 12. by lyes then by trueth Let vs learne also euery one of vs not to fauour in any case lyars and backbiters but rather shewe them an angry countenance to giue them to vnderstand that wee haue them in horrour and detestation to the end that they withdrawe themselues from vs and bee mute and dumbe before vs if so be it they wil not speake trueth Otherwise wee are giltie of lying and detraction seeing we take pleasure in hearing them 24 It is better to dwell in a corner of the house top then with a contentious woman in a wide house Wee haue seene this sentence worde by worde Neuerthelesse this repetition vsed of the holy scripture is not vnprofitable but rather Pro. 21. 9. necessary because of our rudenesse and negligence or rather as concerning this present sentence because that commonly women are the more proude and arrogant they are the more stout and obstinate in their wickednesse and as it were enraged insomuch that they wil not rest vpon reason what warning soeuer one giueth them also because men are more attentiue to match themselues with riche women which are come of a good house and kinred then to inquyre of their womanhood and good manners of their modestie and humilitie This auarice or disordinate desire is marked by the wide house For these causes I say Solomon setteth againe before vs this present sentence to reprooue men and women according as they deserue And as the repetition is not superfluous so it shal not bee vnprofitable to apply to this place present that which was saide in the 21. chap. 9. vers 25 As are the colde waters to a person fainting for drinke so is good newes from a farre country When any body hath long suffered hunger and through the long suffering of the same is waxed faint and out of hearte if he finde any colde well of water or fresh running riuer hee taketh pleasure to drinke thereof hee stencheth his thirst hee recouereth strength and is renewed againe Euen so if any one haue his friend in a farre countrie and thinketh that this friend is very conuenient for him yea necessarie hee wil bee vexed and greeued greatly and wil as it were pyne away when his friende hath not of long time sent him any newes But if his friend haue a care of him and if hee bee diligent to let him vnderstande of his newes which bee pleasant and profitable to him his griefe wil passe his languor wil cease hee is well recreated and refreshed and hartely thanketh his friende that hath him so in remembrance Nowe whyles wee are present in body we are absent in the Lorde which is the best friend that wee can haue And so in respect of vs that walke in this earthly country by fayth and not by sight our God is in a far country And if so beit he sende vs not and distille downe vpon vs his fresh waters if hee sende vs not of his good newes wee languishe and are faynt through spirituall thirst with the which hee hath threatened the children of Israel We languish I say and waxe faint if wee haue the true knowledge of the bountie and clemencie of our God and Amos. 8. 11. 12. knowe howe great a gift it is to enioy his worde and serue him according to the same and not to haue libertie to doe it in the company of the faythful Dauid was seased with such languor and faintnesse As hee expresseth it If wee wil bee free from the foresayde Psal 42. 2. 63. 2. manace and not lye long in languor let vs harken to our GOD which inuyteh vs so courteously by his Prophete All you that are thirsty come vnto the waters c. And to obay him let vs come to Esa 55. 1. Mat. 11. 28. Iohn 7. 37. Iohn 4. 10. 13. 14. Iesus Christ who also inuyteth vs and hee wil giue vs of the water of life which wil keepe vs from thirst for euer And also it is hee which is sent from a farre For hee discended from heauen and brought good newes to the worlde And as hee hath begunne to bring vs this good newes so hee continueth it by his ministers whereof wee ought to bee rauished in admiration and make great account and bee ioyfull saying Howe fayre are the feete of him vpon the mountaines which hath pronounced and published peace and goodnesse which preacheth saluation who saith to Zyon thy God raineth wee were very farre from our Lorde GOD by our sinnes and abhominations and lykewise wee were his enemies and yet he hath not letted to loue vs and sende vs his good newes And therefore wee ought to remember that wee which were of late Gentils in the fleshe were at that time without Christ strangers Esa 57. 10. 66. 19. Eph. 2. 17. 11 in the common weale of Israel and strangers of the alliances which contained promise c. But now by Iesus Christ wee which were then a farre of are made neere by the blood of Christ 26 A righteous man falling downe before the wicked is like a troubled wel and a corrupt spring Men iudge by the world that they behaue themselues wel if they maintaine themselues peaceably with euery one
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
43. Luk. 22. 25. Iohn 6. 15. your seruant The Kings of the nations c. And also let them folowe his example as hee setteth before vs in the places before alledged and when he refused to be a King But the Kings Princes and gouernours of the earth which haue the preheminence and are ordeined of God for to rule and reigne if they be diligent to doe their office they may desire to beare rule not cruel and tyrannical as do they that vse their corrupt and disordered wil for reason and lawe but they may desire to beare authoritie whereby they may serue to the glorie and honour of God vnto rest and quietnes vnto the edification and saluation of their subiects For it is needful that the people should feare reuerence and honour their Lordes rendering to thē obedience in al things without any cōtradiction or murmuring but that peaceably with al humblenes they shoulde submit themselues vnto the ordinances statutes and commandementes of their Lordes not onely in such thinges as concerne the honour of God rightly but also in them which belong vnto common peace and to the order of pollicie and that the superiours also should bee diligent to execute the iudgements of God as the scriptures of God doe instruct them When the Lordes shal thus worke it shal be Exod. 18. 21. Deut. 17. 16. 2. Chro. 19. 6. Psal 82. 3. lawful for them to desire domination and indeed also they shal obteine it according to this promise the which is infallible The hand of the diligent shalbeare rule The same hath bin fulfilled in many good Magistrates Iudges and Kings as the Scripture doth witnesse of Moses of Iosua of Gedeon of Ioseph of Sampson of Dauid of Ezekias and of Iosias But what domination soeuer diligent Lordes haue and doe obteine yet is it not without contradiction as experience doeth shew it Yet it is not to say but that God is true in his promises as we must esteeme it what diligence soeuer they take in doing of their duetie yet is it neuer such but that therin is much to be amended And for this cause there are no Lords but do wel deserue to meete with much contradiction Yet it is not to say that God doeth not performe his promise so farre as is expedient and that it is not necessarie that Lordes should punishe their gain saiers It belongeth not vnto subiectes to withstand that which is wel ordeined though they which ordeine them be not such as they ought Rom. 13. 4. to be And though it should so be that in doing their dutie perfectly the Lordes shoulde haue contradiction neuertheles wee must in no wise doubt of this promise for God faileth not to accomplish 1. Pet. 2. 18 it so farre as he knoweth to be expedient though we see it not alwayes And as the Princes that are careful and diligent doe beare rule euen so euerie one of vs according to his estate shal rule if he labour to folow his vocation But contrarily as saith Solomon The idle hand shal be vnder tribute They that are negligēt to giue their duetie must needes bee slaues and as captiues subiect to ransomes Impostes and Subsides as experience sheweth it 25 Heauines in the heart of man doeth bring it downe but a good word reioyceth it When a man daily worketh and that it seemeth to him that hee busieth himselfe in vaine or that hee receiueth not so great profite as he desireth complayningly he saith gladly that he is so wery with labouring that he groweth crooked therewith signifying thereby that he is not without care and sorowe and is not contented with the profite that God sendeth him daily because hee feareth to dye for hunger and by a kinde of speech feareth lest the earth wil faile him Thus speaking he sheweth wel that hee woulde not willingly be crooked that it is a thing verie noisome If we wil auoid such trouble not to waxe crooked we must giue ourselues euery one of vs to folowe our state without heauinesse For as Solomon saith Heauinesse in the heart of man doeth bring him downe When man taketh care excessiuely and without measure with great actiuitie he setteth his heart in a miserable state he doeth depriue it of al ioy and delight of al peace and quietnes as if hee fel vnderneath his burden without being able to rise againe Solomon here doth not labour to turne man away from his daily labour according as is meete for his vocation otherwise hee shoulde contrarie himselfe for hee sayeth Goe slouthful to the Emmet and marke his wayes c. An idle hande maketh poore c. Hee that tilleth his grounde shal be filled with bread But hee laboureth to roote out 1. Tim. 6. 10. of our heartes the roote of al euil which is couetousnes the which whilest some haue desired they haue erred from the Fayth and haue intangled themselues with many sorows Amongst other sorowes couetousnes causeth the heart of man to be loaden with heauinesse the which is so heauie a burthen that it bringeth him down so that all his thoughtes and desires are vpon the goods of the earth and can not aspire vp vnto heauen where Iesus Christ woulde haue vs to laye vp our treasure For to folow wel these exhortations of our Mat. 6. 20. Hebr. 13. 5 Lorde wee must aske our daily bread and to bee contented therewith Let your conuersation be without couetousnes If in steede to yeeld vnto this holie exhortation we vexe ourselues do distrust the helpe of God it is a true argument that the word of God doeth not liue in our hearts as also Solomon doth signifie it presently setting a good word against heauines ioy vnto crookednes saying But a good word reioyceth it For to put away heauinesse from the heart Solomon sendeth vs to heare the preaching of the word of God and not flatteries and sweete wordes of men the which albeit that for a litle tyme they seeme to recreate and reioyce man and doe deliuer him from heauinesse yet the same is of no continuance but the ioye that commeth of mens words doth quickly vanish away and so is not true as also their wordes are not truely good For as there is none but God that is good euen so also there is nothing but his only word good and that giueth true and continuall Psal 19. 9. ioye to the heart Now as we cal a thing good when it doeth nothing hurt but doeth profite and chiefly when it serueth our necessarie vses euen so Solomon calleth the worde of the Lorde good because that it doeth nothing hurt the children of God though it doeth rebuke them chide threaten and feare them making them to feele the horriblenes and heauines of their sinnes and doeth set before them the iudgement of God wherupon commeth to them great sorow when they see themselues so poore and so miserable For albeit that they are greatly sorowful yet is the same
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
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
imagine that there may bee found in all the world a man that is faythfull of himselfe but let vs confesse that it hath pleased God of his meere mercie eternally to electe whome hee would whome also afterwardes hee Ephe. 1. would call by his worde that hee might bring them to righteousnesse and innocencie of lyfe in Iesus Christ And therefore if the faythfull man doe abounde in blessinges that is to say if GOD doe endowe him with his graces and giftes if hee giue vnto him abundaunce of wealth if he giue him rest and peace if he place him in glory and in honour amongst his neighbours to be shorte if althings come to passe as he woulde haue it and that hee wanteth nothing and that which is much more worth if God giue him witnesse by his spirite that hee is of the number of his children and inheritours of those number to whome Iesus Christ wil say Come ye blessed children of my father Mat. 25. 34. possesse the kingdome which was prepared for you from the beginning of the world yet this is not to say that he doth deserue by his faythfulnesse But as he is faythful by grace euen so by grace doth he abounde in blessings for also God should haue no neede to promise vs blessings if we coulde deserue them Now forasmuch as there is none of vs but woulde gladly enioy the foresaide blessings let vs therefore vnderstande that Solomon promising them vnto the faythful true vpright and perfect man doeth labour to bring vs to abhorre lying falshoode vnfaithfulnesse deceites and wicked trades and doeth exhorte vs vnto faithfulnesse trueth integritie and vprightnesse for to walke honestly with our neighbours as we ought to doe without labouring to bee riche to their hurte and hinderance Otherwise in steede of obtayning the former blessings and promises in the lawe the curses shal fal vpon vs as Solomon Deut. 28. doeth wel signifie briefly saying And hee that maketh hast to bee riche c. Hee saieth not which is riche for albeeit that for the greatest parte the riche are cursed and depriued of the kingdom of God because they trust in their riches and are not stayed vppon the prouidence of the Lorde and because they fil themselues and haue their comforte and care nothing at all for the affliction of the poore and passe not to feede the hungry soule and also because they rise vp and waxe proude despysing the little ones and so much as they can doe treade them vnder feete and that worst is not caring for God nor his woorde but blaspheming his holy name and by their violences and oppressions cause him to be blasphemed yee the riches are the good creatures of God and the riche men that vse them wel are blessed of God as Abraham Isaack Iacob Iob and the good kings of the people of God But hee saieth that maketh hast which is transported by his vnbrydeled concupiscences and affections and burneth with couetousnes runneth about in such wise that he careth not what he doeth be it good or euil be it wrōg or right prouided that hee can soone bee riche Such a man wil hold neither fayth nor trueth and therefore hee shal not abounde in blessings but forasmuch as hee serueth strange Gods setting his hearte vpon riches and turning his hearte from God and that againstloue hee proceedeth against his neighbours by vnlawefull meanes to enriche himselfe and to make them poore hee shal bee accursed as Solomon doeth signifie saying that he shal not be innocent And it is according to the manner of speaking of the scripture the which threatening the wicked with malediction and punishement saith that they shal not bee innocent True it is that the Exo. 20. 7. Deut. 5. Ier. 25. 29. 40. 12. Nehe. 1. 3. Luke 16. 1. Tim. 6. 9. 10 1. Tim. 6. 17. chiefest paine for such riches standeth in eternal death as the riche glutton and Iudas the traytour doe feele but in abyding such confusion they feele greate sorrowes in this world as Saint Paule doth shewe it Nowe to the ende that wee may bee exempted from such sorowes let vs flye couetousnesse and if wee haue abundance of those worldly riches let vs possesse them as wee possessed them not And that wee may wel doe the same let vs obey the lesson that Saint Paule teacheth the riche 21 To haue respect of persons is not good for such a man for a peece of bread wil deale vnfaithfully Hee saith that God is no acceptour of persons S. Peter speaketh thus after Moyses and the Prophetes And because that the superiours Act. 10. 34. 35 and gouernours of the earth haue the preheminence and power from God whose lieftenants as it were they are and euen Exo. 23. 3. Leui. 19. 15. Deu. 1. 16. 17. 2. Chro. 19. 6 7. Prou. 24. 23. are called Gods they are often admonished in the scripture not to haue respect of persons but to bee folowers of the most highest Solomon in folowing such doctrine hath said it is not good to haue respect of any person in iudgement But albeit that the superiours of the earth are so often admonished of their duetie and threatened with destruction and damnation for their disloyalty vnfaithfulnes notwithstanding it is seene that almost euery where the fauour respect of persons taketh place and iudgement is giuē in respect of persons and that the one is borne vp to oppresse the other that wrong is done to him that hath the right right to him that hath the wrong that the wicked is cleared and the iust and innocent blamed condēned For this cause Solomon is not contented with the admonition that he hath made heretofore but to stirre vp and awaken the superiours of the earth to rule them or to make them vnexcusable and more guiltie he doth admonish them againe saying To haue respect of persons is not good c. For to do shame vnto their superiours and to shew them their filthines hee compareth them vnto knaues and varlets who for a morsell of bread or messe of pottage or other thing of small price will doe or take in hand to doe whatsoeuer a man would haue when hee saieth for such a man for a peece of bread c. And indeede it is a thing very dishonest and fowle that they whome God hath placed in seate and doeth so much honour vnto them as to call them Gods should fall into the order of the most vile and abiectes of the world and should become knaues and villaines It is not to say that they which haue respect of faces in iudgement are cōtented with the offering of a peece of bread we will giue so much to a dog but by a peece of bread Solomon doeth signifie great presentes and giftes that are giuen vnto Gouernours Iudges and Magistrates for to corrupt them and to cause them to giue wrong iudgement And doeth shew thē that it is no great matter nor
conteineth trueth also but the first is the most fittest as may be seene by the scriptures alledged 14 The king that iudgeth the poore in trueth his throne shal be established for euer The kings superiors of the earth are often ambitious proude arrogant and high minded They loue to be exalted to be had in reuerence to be feared and doubted And to the ende that none should dare to doe any thing against thē they wil bragge magnifie themselues and as the same shal seeme to them to be necessary they wil arme and fortifie themselues against those whom they take to be their enemies And least their owne subiectes should rebel against them and reuolt from them they wil handle them most seuerely sharply most vngently and cruelly In dooing the same they think to make their name perpetuall and it seemeth to them that their kingdome shal neuer depart from their house so long as the worlde shal last And for to arme themselues strongly in their fantasie they wil hold themselues in with the great and most mightie wil honour them and shewe them fauour in disdaining and treading the poore vnder feete which haue neither power nor mainteinance and wil ouerthrowe their right to pleasure therewith the stronger Now because that in so dooing they iustifie the wicked and make wicked decrees they are cursed and so they cannot prosper nor bee permanent and established for euer as they perswade themselues but shal Esay 5. 23. 10. 1. 2. be sodainly destroyed according as they are threatned And also we haue the examples thereof in the floode of Noe in the subuersion of Sodome in the destruction of Pharao and his armie and in the discomfiture of the kinges and their people of the land of Canaan in Saule Achab and Baltasar But where the kinges without preferring the poore in their causes wil take pitie of them yeelding thē the right that belongeth vnto thē then shal they cause their throne long to endure as Solomon doeth pronounce saying The king that iudgeth c. But against this sentence wee may alledge that if euer there were gouernours iudges and kinges which haue iudged the poore in trueth Moses Iosua Sampson Gedeon Dauid Iosias Ezekias and Iosaphat haue done it and yet they haue not stablished their throne eternally For as we may see they haue not long continewed and euen betweene the raigne of the one and the other there haue been horrible dissipations after them al yet stil the people ouer whom they reigned is in greate desolation Now hereunto we may answer that the establishmēt for euer ought not to bee referred to that which is seene to the eye but vnto the fayth and contentation that God hath giuen vnto those kings and to that that he beareth their iustice in perpetual memory the which shal neuer be abolished We may also say that the good kings do not reigne in their owne name but doe confesse themselues to bee the lieftenants of Iesus Christ and to bee ministers of his kingdome the which shal endure for euer and that at the last they shall enioy this eternitie 15 The rod and correction giue wisedome but a childe set at libertie maketh his mother ashamed Forasmuch as wisedome is of greatest excellency and of greatest profit not only vnto olde men but also vnto young people as wee haue seene by the admonitions and declarations that Solomō hath made vs heeretofore oftentimes therefore the fathers and mothers that desire to haue their children to profit wel must bee diligent to make them learne wisedome not worldly and carnal which is nothing Pro. 13. 24. 22. 15. 23. 13. 14. else but vanity and foolishnes before GOD but the heauenly wisedome that expelleth foolishnes which is bounde vnto the necke of of the childe But forasmuch as childrē wil not giue thēselues therto except they be constrained by corrections and roddes therefore Solomon in diuers places admonisheth fathers and mothers for to beate their children with roddes now he affirmeth that the rodde and correction giue wisedome And thus if we desire that our children shoulde be wise we must be diligent to correct and chasten them Not that by our rods and corrections we can atchiue to giue them wisedome for it is a woorke of the holy Ghost True it is that the corrections and rods are instrumentes ordeined of God and doe profite so much as it pleaseth him and therefore when we correct and chastice our children to make them wise we must diligently commende our woorke vnto God For also if the roddes and corrections of themselues giue wisedome then none of those children that are corrected Prou. 10. 1. 15. 20. 23 15. 16 and chastened should remaine obstinate And forasmuch as they giue wisedome vnto children euen so they bring ioy vnto the fathers mothers Therfore let the fathers mothers for the profit and honour of their children and for their ioy consolation peace and rest keepe and holde their children short correcting and chastening them for if they giue them the bridle they shal proceede in Pro. 10. 1. 15. 20. 17 21. 25. folly whereof they shal be greeued and ashamed as now Solomon saith But a childe set at libertie c. And sith that Solomon who was so wise standeth so long in declaring that wee must correct and chasten children therefore let vs knowe that it is a very necessary thing and therefore ought not to bee despised nor neglected 16 When the wicked are increased transgression encreaseth but the righteous shall see their fall Wickednesse hath euer raigned as wee may see it in Cain and Lameth but when the worlde was growne and multiplied by the Gene. 4. disordinate and vnbrideled lustes of the sonnes of God towards the daughters of men the wicked did multiply At this time were the Gene. 6. 41. Giants dwelling on earth afterwardes the sonnes of God agreed with the sonnes of men c. Then as the wicked and cruel multiplied Gen. 6. 5. 11. 12. 13. euen so did wickednesse encrease and multiplie The like was found true by experiēce in the Canaanites and also in the people of Israel that where the wicked did growe amongest them euen there wickednes also did increase And in these yeeres past we haue had but too much experience thereof Nowe it is common that when the wicked see themselues a great number they waxe bolde to doe infinite euils and chiefly against the poore and feeble against the righteous and innocent against the good and vpright for to destroy them if it were possible and doe boldly promise too themselues that whatsoeuer they doe Psa 10. 6. Esay 28. 15. Psa 10. 2. Psa 14. 6. 22. 8. Gene. 6. 8. 13 7. 18. 19. they shall feele no hurte thereof And this is because they delight in their worldly prosperitie euen to care nothing for God And to discourage the righteous whome they
preseruation or health vnto the faythful Ambassadour hee closely promiseth him that hee shal not fal into euil but that God wil keepe and saue him And therewith also hee sheweth howe the faithful Ambassadour ought to bee receiued of men yea with greater affection then the best Phisition of the worlde because that the spiritual health is more precious and excellent then the preseruation and health of the body The Phisitions of the body do so much as they can to heale the bodies for a certaine space of time but the preseruatiō health that the faithful Ambassadours do bring bringeth continual and euerlasting life if by fayth and obedience we receiue their ambassage Now as there are fewe which gladly receiue the faythful ambassadour euen so there are fewe which are preserued and haue health in their soules the faulte whereof lyeth not in the faythful ambassadours The worldlings doe not feele their sicknes and disease therefore they refuse the faithful ambassadours and so are lost and so much as in them lyeth they make the messengers fal into euil and no thanke to them that they become not wicked and infidels But albeit that the faythful ambassadours do bring preseruation and health yet ought they to acknowledge and confesse that they are nothing but organes and instruments and that there is but one Phisition Iesus Christ of whose office looke Malachie chapter 4. 2. Mala. 4. 2. 18 Pouertie shame is to him that refuseth instruction but he that regardeth correction shal be honored We do naturally feare pouertie would not be made a shame reproche but do greatly desire to abounde in wealth to be praysed and honored But we knowe not how to gouerne ourselues for to flye auoid that which we feare and to obteine that which we would haue And therfore our good God knowing what is needful for vs and willing our good more then we ourselues hath by Solomon taught vs the way and meanes to attaine to the true riches honors Now againe he teacheth vs the same First of al by a threatning Pro. 1. 8. 3 9. 10. 4. 1. 8. 10. 11. 32 saying Pouertie shame is to him that refuseth instruction But the worldlings and carnal men doe nothing but mocke at such threatenings as they when they contemne the preaching of the worde when they reiect al instructions and say that we must turne our backe vnto GOD for to come to wealth and riches The Lorde knoweth wel a fit and meete time to fulfil his threatninges making such riches to come to nothing deliuering them to theeues and robbers orelse to consume them by lawe or by some other disorder and euil gouernement and thus hee bringeth the contemners of his woorde which had a worldly harte and was lifted vp in pryde vnto pouertie beggerie and extreeme necessitie and in this manner hee bringeth them to shame and are counted vile and contemptible euen abhominable If wee doe feare to bee threaned and that in steade of refusing instruction wee take instruction admonition correction and reprehension thankefully pouertie and shame shal flye farre from vs and wee shal haue whatsoeuer is expedient and necessarie for vs. Solomon doeth signifie it by a promise contrarie vnto the former threatening when hee saieth but hee that regardeth correction shal be honoured When hee setteth regarding of correction against refusing of instruction hee doeth teache vs that to regarde correction is to become attentiue and to delight in the admonitions instructions and corrections that GOD giueth vs by his woorde euen in the chastenings and afflictions that hee sendeth vs according as wee are admonished Thus dooing wee shal not want that which wee neede Heb. 12. 5. Ia. 1. 2. 12. seeing that GOD doeth offer himselfe vnto vs as to his children and doeth accept vs for such hee doeth honour vs and wil for euer honour vs Blessed is the man which abydeth temptation c. And when hee placeth honour against pouertie and shame hee giueth vs to vnderstand that to honour is not a courtely reuerence with cap and knee as s done vnto greate Lordes but to bee honoured is to bee wel counted of and to haue his neighbours at his commandement and to want nothing but that which may wel bee forborne and which commeth not to a good ende To honour is taken in this signification If ye wil haue Exo. 20. 1◠1. Tim. 5. 3. examples of them which haue refused instruction wee will set Caine the worlde destroyed by the flood Pharao the sonnes of Ely Saule and Iudas And they which regarded correction were Abraham Moyses Dauid Iob Ezechias the Prophetes and Apostles Wee see by these examples what pouertie and misery doeth come vnto those which refuse to receiue the woorde for to learne to repent and amende their life Moreouer wee see also what shame they haue gotten Therefore let vs know that if wee folowe them wee shal come to the like state That we may auoid the same let vs labour to folowe these good fathers which haue beene so famous and renoumed and wee shall bee their felowes and partakers with them of one glory And Saint Paule saieth But Rom. 2. 10. ◠to euery man that doeth good shal be glorie and honour peace to the Iewe first and also to the Grecian And to them which seeke eternal life glory honour and immortalitie of wel dooing Let vs therefore take heede howe wee harden ourselues against the spurre and kicke against the pricke let vs not despise the riches of Gods goodnesse c. For to accomplish it wel let vs not desire to haue Ministers which wil spare vs and flatter vs speaking sweete pleasant things to our fleshly desire humaine reason but rather let vs pray vnto GOD that hee woulde giue vs ministers whose mothes he hath touched as he did to Ieremie that they may feare nothing but that boldely they woulde follow the commandement Iere. 1. 9. Esay 58. 1. Cry aloude spare not lift vp thy voyce like a trumpet and shewe my people their trangression and to the house of Iacob their sinnes 19 A desire accomplished delighteth the soule but it is an abhomination to fooles to depart from euill When the wicked and vngodly think and iudge that they haue and enioy their pleasures and desires they leape for ioy and exceed in all dissolutions and insolencies I say expressly when they thinke and not when they haue sith that all their desires are wicked the Lord doth not suffer them altogether to enioy them as they would haue them For with an vnbrideled licence they woulde take and giue leaue to themselues to doe as they woulde euen to hurte an annoy the innocents and so the poore faithfull ones which are weake in comparison of them should haue no rest nor peace They would bring the Church of God to nothing and woulde spoile him of his kingdome And as they haue not the full possession of their desires
euen so also their soules haue not the true ioy though they doe dissolutely reioyce If their soules had the true ioy they should haue peace and quietnes the which they neither haue nor neuer Esay 57. 20. Psal 37. 12. shall haue for the wicked are as the raging Sea which cannot rest The wicked practiseth against the iust and gnasheth his teeth against 1. Sam. 9. 2. him A man might haue well saide of Saule whilest hee was king that he had as a man might say more then his soule coulde desire considering the degree whereunto he was called in the kingdome Also a man might haue saide that Absolom the sonne of king Dauid had what his soule could desire seeing he had the heart ◠Sam. 15. 1. of the people in his fathers life time But these people here as wee may see by their proceeding as they haue not had their desire accomplished euen so haue they not had ioyful soules as their sorowful and miserable ende hath wel shewed it The desires of such and of their like tended to nothing but to euil and hurt and therefore they came not to the ende of their enterprises The Lord breaketh Psal 33. 10. 112. 10. the counsel of the heathen and bringeth to nought the deuises of the people The wicked shal see it and bee angry hee shal gnashe with his teeth and consume away the desire of the wicked shal perish Moreouer Solomon doeth not heere speake of the desire of the wicked when hee saith A desire accomplished delighteth the soule Hee himselfe doeth shewe it by the Antithesis saying but it is abhomination to fooles c. Wee may see that hee speaketh heere of the desires thoughtes enterprises and deliberations of the wise iuste and faythful men who desire aboue al things that God should haue his kingdome in them and raigne in them And to attaine to this they labour to cast of al infidelitie and incredulitie al superstition and ydolatrie and al euil affections against their neighbors that they may walke in righteousnes and innocencie according as Saint Paul doth admonish vs. The Lorde heareth such desires and thoughts Lorde thou hearest the desires of the humble c. In the fulfilling of these Ephe. 4. 24. 5. 1. Col. 3. 8. Psal 10. 17. 37. 3. 4. desires the faythful haue their delight Put thou thy trust in the lord and bee dooing good dwel in the lande and verilie thou shalt bee fedde Delight thou in the Lorde and hee shal giue thee thy hartes desire Moreouer the saintes being vnder affliction desire that it may please God to giue them some ease and to deliuer them as it is seene by their prayers and complaintes whereof the scripture is ful Amongst others Turne thee againe O Lord at the last be gracious vnto thy seruantes And when they feele that God is merciful Psal 90. 19. 94. 17. to them according to their desire they are pleased If the Lorde had not helped mee it had not failed but my soule had beene put to silence This sense is true but the first agreeth better with the Antithesis to wit that God delighted in the soules of the wyse iust faithful men when they are not ouercome of the temptatiō which doeth stirre them to euil but putting their trust in the onely Lorde doe giue themselues to wel doing Solomon doeth wel shewe that hee meaneth thus when he saieth A desire accomplished delighteth the soule Hee addeth against it But it is an abhomination to fooles to depart from euil He sheweth that the foolish haue neither feare of God nor reuerence to his woorde that they haue no desire to doe wel but do hate goodnesse and them which folowe it they loue wickednes and them which assist them to continue therin and are companions with them in the same Wee may plainely see this in the ydolaters and superstitions of the Papistes wee may see it accomplished in the wicked which passe nothing at all to committee wickednesse without number and doe thinke and pronounce them to bee ignorant and without vnderstanding which doe not as they do we may see it in the persecutors of the faythful which doe thinke they offer sacrifice and an acceptable woorke vnto GOD when they slay the innocent In this sentence is the promise of eternal life enclosed which is the perfection of their delight which haue truly set their affections and desires to doe good And thus wee are closely exhorted heere to folowe that which S. Paule Rom. 13. 12. Gala. 5. 16. 1. Thess 4. 3. Tit. 2. 11. 1. Pet. 1. 13. 1. Pet. 2. 11. 4. 1. doeth exhort vs to do let vs then cast away the works of darknes c. But I say vnto you walke according to the spirit c. This is the wil of God c. The grace of God which bringeth saluation to al men hath appeared and teacheth vs that we shoulde deny vngodlinesse c. Wherfore girde vp the loynes of your minde c. Deerely beloued I beseeche you as strangers and pilgrims abstaine from fleshly lustes which fight against the soule c. For asmuch as Christe hath suffered for vs in the fleshe arme yourselues likewise with the same minde c. Thus dooing wee haue life euerlasting There is then no condemnation vnto them that are in Iesus Christ which walke not after the fleshe but after the spirite Rom. 8. 1. 6. c. Againe For the wisedome of the flesh is death but the wisedome of the spirite is life and peace c. In the seconde member of this sentence is the threatening of death and eternal damnation Psalm 5. 5. threatened 20 He that walketh with the wise shal be wise but a companion of fooles shal be afflicted There are some madbraines which desire not to bee wise and iudge it nothing but heauie studie to learne wisedome and therefore wil heare no counsel they scorne at al admonitions and refuse al corrections and instructions because they woulde passe the time merily and liue ioyfully But if wee haue any sparke of good vnderstanding and sounde iudgement if wee had a setled and stablished braine wee woulde highly prayse wisedome and desire to bee partakers thereof And because for al the desire that wee haue therevnto wee knowe not howe to attaine it Solomon hath often and diuers times exhorted vs to heare and to receiue her woordes her commandementes instruction counsel and correction And not content heerewith hee doeth instruct vs what our conuersation ought to bee for to obteine wisedome when hee saieth He that walketh with the wise c. Let vs knowe that hee doeth not heere promise that if wee dwell in one countrey or house with the wise wee shall be come wise Wee haue at all times seene the contrary in diuers and so wee may see it still But he promiseth vs that if wee willingly do heare the wise and receiue into our harts that which they teach