they not properly attaine to riches for they are sooner depriued of them then they woulde neither are Luke 12. 16. Psa 73. 18. they partakers of the heauenly Surely thou hast set them in slipperie places and castest them downe into desolation But the faithful doe truely attaine riches for they are alwaies readie to forsake them for to winne the true and heauenly 17 He that is merciful rewardeth his owne soule but hee that troubleth his owne flesh is cruel Though a man doeth giue but a litle if the same bee according to his abilitie yet doeth hee truly helpe the necessitie of his neighbour as saith S. Iames If a brother or a sister be naked and destitute Iam. 2. 15. of dayly foode and one of you say vnto them departe in peace warme yourselues and fil your bellies notwithstanding yee giue them not those things which are needful to the body what helpeth it And whosoeuer hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him howe dwelleth the loue of God in him It foloweth seeing that Solomon calleth him merciful that rewardeth his owne soule that in 1. Iohn 3. 17. this place the soule is taken for the neighbour whome although that God hath commanded vs to loue as ourselues wee shoulde esteeme as our owne soule seeing also that we are members one of Rom. 12. 5. another and one selfe body wee ought to esteeme the soules of our neighbours as our owne and to folowe that which is saide for by one spirit are we al baptized into one body And al that beleeued 1. Cor. 12. 13. Ephe. 4. 4. Acts. 2. 44. 4. 32. were in one place and had al things common And the multitude of them that beleeued were of one hart and of one soule Thus doing wee shal be merciful to our soules for wee shal succour the necessitie of our needie members and in the ende wee shal obteine rewarde Blessed are the merciful for they shal obteine mercie Make your friendes with the riches of iniquitie c. Hee Mat. 5. 7. 25. 34. Luke 16. 9. Psa 112. 9. hath distributed and giuen to the poore his righteousnesse remayneth for euer his horne shal be exhalted with glorie Contrarily he that taketh care but of himselfe is not merciful vnto his neighbor nor to his owne body though he haue great aboundance of riches and is mery and doeth make good cheere Wo be to you that are Luk. 6. 24. 12. 20. 16. 19. rich for ye haue receiued your consolation O foole this night wil they fetch away thy soule from thee then whose things shal those bee which thou hast prouided We see therfore that the world iudgeth amisse when it iudgeth that men are merciful vnto themselues when they make great cheere Seeing then that the scripture doeth not cal him merciful that is good to himself it is necessarie that the soule must heere signifie our neighbour but chiefly them of housholde as the wife the children the men and mayde seruantes These 1. Tim. 5. 8. are they to whome wee must first of al shewe mercy If there bee any man that prouideth not for his owne and namely for them of his housholde hee denyeth fayth and is woorse then an infidel And also the scripture calleth them soules Then Gen. 12. 5. Abraham tooke Sarah his wife and Lot his brothers sonne and al their substance that they possessed and the soules that they had gotten in Harran Then the king of Sodom saide to Abraham Giue mee the persons or soules and take the goods to thy 14. 21. selfe Notwithstanding if wee wil take soule for the person of the merciful there shal be none inconuenience except in place of saying Hee that is mercifull rewardeth his owne soule we must say The merciful man assureth or pleaseth his soule that is to say that he is so wel affectioned towards his neighbours that hee forgetteth himselfe and wil not take his delightes but suffereth rather then he wil forsake his neighbours in their necessitie so that if hee hath sworne though it were to his owne hinderance hee wil not breake his othe It is easie for a man to occupie himself to doe his neighbours Psa 15. 4. pleasure and seruice when he may conueniently do it without hinderance But true charitie which is heere briefly described vnto vs according to this sense is stirred vp with the feeling of anothers misery and with the euil that another suffreth as with his owne aduersities Loue suffereth long it is bountiful loue enuieth 1. Cor 13. 5. not loue doeth not boast it selfe it is not puffed vp It is the same wherevnto the Apostle exhorteth vs Let loue bee without dissimulation Nowe therefore as the elect of God holy Rom. 12. 9. Col. 3. 12. and beloued put on tender mercie kindnesse humblenesse of minde meekenesse long suffering c. The loue which he requireth is not a colde thing but they are true affections such as the fathers and mothers beare towardes their Children Our Lorde Iesus Christe hath exercised this charitie more then all Iohn 15. 13. other when he hath suffred so much for our sinnes Greater loue then this hath no man when any man bestoweth his life for his 1. Iohn 3. 16. friendes Heereby haue wee perceiued loue that he laide downe his life for vs. Beholde these are twoo expositions vpon the first part of this sentence which are diuers and not contrary They agree with the comparison that Solomon maketh of the merciful and the cruel when hee saieth But hee that troubleth his owne flesh is cruel Heere hee signifieth vnto vs that the wicked rather then hee wil bee put by of his desires and hindred of his purpose wil not abstaine to inuent against his parentes and kinsfolke and to hurt them euen to put them to cruel death if it bee possible Hereof might be brought many examples 18 The wicked woorketh a disceitful woorke but hee that soweth righteousnesse shall receyue a sure rewarde If we would not lose our labour but haue our work to profit as it is the desire of those that labour and apply themselues to some woorke let vs take heede from folowing the wicked to doe as they doe They make greate shewes of their dooings but the issue and the ende is not according theretoo Some of them haue great apparance of continual prosperitie and seemeth vnpossible that they should come vnto pouertie and beggerie other some seeme to bee of such power and authoritie that it is vnpossible they shoulde bee humbled and other some againe haue so faire a shewe of religion and holinesse that it seemeth right that GOD is straightly bounde vnto them and that they deserue the same that it is not possible for them to be damned But as it is saide al is not golde that glistereth euen so the goodly shewes of the wicked are vaine and false Solomon doeth signifie
giue these three reasons he maketh three interrogations the first is He that pondereth the heartes doth not hee vnderstande it Hee speaketh heere briefly but it is conformable to that which is treated more at length els where It is therefore a friuolous excuse to say that they knowe not the violence oppressiō which their neighbor endureth when Psa 94. 5. 11 Esay 29. 15. Pro. 16. 2. 21. 2. they knowe it and are bounden to know it If men receiue such excuse yet God which pearceth the heartes and trieth them and discerneth the thoughtes and affections be they neuer so deepe vnderstandeth wel that such excuse is wicked And so hee argueth by the knowledge of God which is certaine and infallible and whereto nothing is hid be it neuer so secrete wherefore it is not meete to thinke that we can deceaue him neither ought we to wil it though it were in our power but wee shoulde honour it and haue it in admiration as Dauid admonisheth vs. And wee ought to keepe ourselues Psal 139. 6. 73. 11. wel from saying as the wicked doe Howe doeth God know it and there is no knowledge in the Lorde Solomon by this first reason signifieth that they which say that they haue not knowne the violence and wrong which is doone to their neighbours speake in their heartes as these wicked doe And so they attribute ignorance to God and by consequence deny that hee is God The second reason is And he that keepeth thy soule c. It is not a thing which we ought to bee certaine of that God hath care ouer his creatures and likewise hee keepeth the wicked otherwise they would be soone destroied for the Diuel seeketh but the destruction of men and soone taketh and deuoureth that which God hath doone withal And therefore the holy Scripture attributeth to the Lorde the title of keeper and sauiour as also it is good reason for there is none other but hee Then seeing it is so that God is the keeper of soules it followeth that there are neither thoughts nor affections in the same soules but hee knoweth them wel as also Solomon noteth it when he asketh saying Knoweth hee it not as if hee saide one ought in no wise too doubt that God which keepeth the soules knoweth not those excuses of thē which say that they haue not knowne the afflictiō of their neighbours to bee friuolous and vaine leasings Hee dispoileth them therefore of excuse and also taxeth them of ingratitude towardes God For seeing that God which keepeth their soules recōmendeth to them the soules of their neighbours they acknowledge not wel the grace that God hath doone them when they are not careful to deliuer their poore neighbours as the Lord demandeth it and not content heerewith they lye not onely to men but also to God as Solomō signifieth it by the present interrogatiō But to the end that we be not abused thinking that Solomon speaketh heere of a perpetual keeping knowe wee that often God keepeth the wicked temporally for the health and prosperitie of his elect as one may see by the kinges of the Persians and Medians which were idolaters and infidels and by their handes God hath giuen deliuerance to his Tim. 8. 1. people of Israel And Saint Paule wil that wee pray for suche men mean while if they remaine obstinate euerlasting destruction is prepared for them and they are kept for the same The thirde reason is and wil not he also recompence c. In the first and in the seconde reason hee argueth by the diligence and care of the Lorde and also by his knowledge and goodnesse and nowe in this thirde reason Rom. 2. 5. hee argueth by the same thinges for if God were ignorant and negligent and if hee were slouthful and il willing bee coulde not recompence euery one according to his workes Neuerthelesse hee argueth principally by his iustice for it is the office of a iudge to doe right to euery one rewarding eche one according as hee knoweth him to haue doone punishing the wicked and preseruing the good not that the good bee they neuer so good may merite that God may benefite them but of his pure grace and liberalitie and mercy hee accepteth their workes although they bee vnperfect and rewardeth them according to his free promises and according to his eternal election But to the wicked which are obstinate and harde harted hee rendereth them the hyre which they haue deserued ouerthrowing them in his yre and vengeance Let them therefore that seeme not to see the oppression which is wrought too their neighbours not looke to escape vnpunished And if we ought to be careful to preserue the temporal life of our neighbours by farre more reason wee ought to be diligent to deliuer them from death damnation eternal as much as in vs lyeth which thing wee shall doe by sound doctrine warnings exhortations corrections threatnings and chastisements 13 My sonne eate hony for it is good and the hony combe is sweete to thy mouth It is a thing notorious and wel knowne by experience that hony is good and the hony combe very sweete in tast Also the holy scripture being willing to drawe vs to take the tast and sauour of spiritual things as in the worde of God which is our true wisdom and vnderstāding compareth them to hony to the hony combe notwithstanding preferring the spiritual before the terrestrial as is very good reason Also now when Solomon saith My sonne eate hony c It is not to commande vs or admonish vs to eate hony sooner then other good meates for he hath not written his sentences for the care that he had of our bodies but his intent was to instruct our spirites and our vnderstanding And therefore note wee that hee speaketh so to make a comparison the which hee addeth consequently when he saith 14 So shall the knowledge of wisedome bee vnto thy soule if thou finde it and there shal be an end and thine hope shall not bee cut of To prooue and try the goodnesse and sweetnesse of wisedom to haue ioy therof it is not ynough to haue the knowledge of it Solomon sheweth it wel when he is not contēt to say that the knowledge of wisdom shal bee sweete good to the soule as hony but he addeth a condition saying If thou find it c. To enioy therefore the goodnes sweetnes of wisedom it behoueth vs to finde her And for to finde her it behoueth vs to search her diligently as Solomon warneth vs therof heeretofore And he hath declared the Prou. 2. 1. 3. 13. goodnes sweetnes of her But one may say that those which are wise after God after his word are ordinarily euil handled endure many vexations and molestations For this cause it may seeme that there is no goodnes nor sweetnes in wisedome but rather bitternes Answere Solomon attributing goodnes sweetnes to wisdome exempteth not
bee Lord ouer thy Soule 465. a The meaning of these wordes Offendeth against his owne Soule 407. b Why the Soule of man is said to be precious 94. b Soules What Solomon meaneth by these wordes And he that winneth Soules is wise 197. a Of being mercifull to our owne Soules and rewarding them 183. b The nettes which Ministers shoulde vse to cast ouer the Sea of this worlde to catch Soules 197. b That they which fish◠for Soules haue their rewarde 197. b That in Poperie there is neither fruit nor taking of Soules 198. a That God is the keeper of all mens Soules yea euen of the wicked 488. a Of the sustenance of our Soules proceeding from the Gospel 240. b Two principal wayes of keeping the Soules 230 a. b What we must do if we wil keepe our soules c. 449. a. b That the Soules of the wicked haue not the true ioye when they haue attained their desires 244. b Of despising the soule and who despise their owne soules 320. a. b. 321. a That God taketh care and hath alway had a care for our Soules 276. b. 277. a What wee must doe to keepe our owne Soules 392. b. Speaking Of speaking pleasant and frowarde thinges 162. b. 163. a Of speaking wel and the fruites which it doth bring 137. b. 138. a That we runne to destruction if wee giue eare to the wicked and delight in their speaking 176. a. b Spirite That the Spirite of a man is not alwayes taken for the soule of a man 372. b Of the Spirite which is contrarie to the outwarde man and howe to come by it 372. b Excellent operations of the Spirite working in vs. 372. b The meaning of Solomon saying That the Spirite of a man will sustaine his infirmitie 372. a. b Of the Spirite and courage of effeminate persons 372. b. Steppes What manner of man hee is whose steppes the Lord gouerneth 423. a That the steppes of man are in the hands of God and how 423. a Strangers What manner of persons wee must esteeme as strangers 418. a That we ought to haue nothing to doe with strangers and who are so called 77. a. Strength The meaning of these wordes Giue not thy strength to women 625. a From whence strength of spirit commeth wherein it consisteth 483. a Of the force and strength of this world 482. b. 483. a. Strife Reasons to induce vs from strife and variance 408. a. b The iudgement of the holy Ghost against such as be giuen to strife 409. a A man giuen to strife compared to wood and cole and why 528. b 529. a Towardes whome our strife and variance must cease 408. b Howe to stay strife and what is the cause that it ceaseth not 528. b. 529. a Hee that medleth with the strife not belonging to him compared to one that taketh a dogge by the eares 528. a That it is our duetie to appease and quiet strife where it is 527. b Sundrie causes to withdraw vs from strife and what is the principal 506. b A description of a quarrellous man giuen to contention and strife 506. b Strife and debate proceed of furie and indignation 439. a. Subiection What kinde of subiection that is which men doe most esteeme 474. a Subiects Exhortations to subiects concerning their dueties c. 407. a. b Why subiects ought to pray for their superiours 428. b Benignitie and trueth two things required in subiects c. 425. b A lesson for subiects to walke in obedience to their superiours 504. b That the change of kings and princes is not commonly profitable and what subiects should do in this case 426. a That it is not ynough for subiects to say God saue the king but what is required of them further 332. a. b. Succession Of succession and that it is Gods ordinance 391. a. Suretie What is required of him that becommeth suretie for another 83. a. b. 84. a. b Reasons why Solomon would not haue vs be suretie for our neighbour 83. a Sureties Into what dangers they come that become sureties 83. b That we are captiues if we become sureties for our neighbours 82. b. Suretiship Of suretiship for a stranger and the veration thereupon depending 180 a In what respects suretiship may bee required 181. a Certaine duties and behauiours to be vsed in suretiship 83. b. T. Talebearers Strife may soone be appeased if it were not for Talebearers 528. b Talebearers compared to wood laid vpon the fire and how 528 b That Talebearers are very dangerous 529. b. That Talebearers doe great hurte yea that they worke destruction 367. b Talebearers compared vnto murtherers and how 367. b. Taletellers Against Taletellers and how dangerous they be 342. a That scripture forbiddeth vs to be taletellers 342. a That taletellers make diuision among princes and how 341. b. 342. a Temperance Exhortations to temperance and sobrietie 306. a. b Temperance in diet commended vnto vs by Solomon 464. b. 465. a Temperance in vsing Gods creatures commanded the contrarie forbidden 536. a. Temptation Why he that abydeth temptation shal bee blessed 156. b The righteous is not caried away by temptation 168. b Who they be that willing to be riche fal into temptation 194. b Of temptation and what it is to tempt God 455. a An admonition against the temptation of impatience in Gods children 38. b. Temptations How the righteous comforteth himselfe in temptations 168. b. 169. a The estate of the righteous in the temptations of this world 168. b. Theft Of theft and the kindes thereof 49. a b. Theefe That a theefe is not so hurtful to a common-wealth as an adulterer 98. b That a theefe is not so euill as an adulterer and why 95. b In what respectes a theefe is borne withall and excused 95. a. b That they which punish a theefe more thē an adulterer doe iniurie vnto God 96. a. Theeues Theeues and their partakers compared to great mastiue curres c 596. b Theeues haue not men only against them but fal into the hands of God 612. a What manner of persons wee esteeme to be theeues 595. b The cause which maketh theeues detestable 595. b Of sundrie sortes of theeues and which bee most dangerous 595. b. 596. a Of taking part of stolne and ill gotten goods with theeues 595. b. 596. a That theeues by stealing robbing destroy their owne soules 596. a Of the shame which lighteth vppon theeues and their partakers 596. a b. Thought That speech is taken in scripture for thought and how 422. a. Thoughts That the thoughts of the foolish is sinne and how 485. a. b Who is an imaginer of mischief and of wicked thoughts 485. a. b Of pure and cleane thoughts from whome proceed pleasant and acceptable wordes 315. b The abhominable thoughts which wicked persons haue in their hearts 315. a The meaning of these words Confirme thy thoughts by counsel 419. a The thoughts of mans hearte compared to deepe waters 410. a Who they bee
their life but rather that they may iustify themselues and giue to vnderstande that they shoulde not be touched Besides this wee must note that repetitions are vsed in the holy scripture the which albeeit they are esteemed superfluous and vayne and bee troublesome yet are they profitable yea necessary bycause of our rudenesse and flownesse the better to inculcate and make that which hath already beene tolde vs to enter into our vnderstandings or that wee may not pretende cause of ignorance if wee despise what hath bene taught vs. And among repetitions those are most profitable which serue for exposition of that which hath beene afore sayde as is this same whereby wisedome sheweth whereto she tendeth with her cry to wit that men shoulde not dwel in ignorance neither bee without vnderstanding lyke brute beastes but keepe knowledge and vnderstanding in the law doctrine of the Lorde whereby they are kept in the seruice and obedience of God in all humblenesse and reuerence following true religion Wherein she laboureth in vaine towardes the Idiots scorners and fooles which are obstinate and indurate for somuch it wanteth that they wil profite thereby that not only they refuse the knowledge and feare of the Lord but which worse is they hate it and persecute it as it is declared in this repetition But if wee would not haue such complaint repeated against vs wee must by and by after wee are once shewed our faultes in the name of GOD and by his worde obey admonitions and warning louing to be instructed that wee might knowe howe to walke in the feare of the Lorde As touching the rest sermons are not onely made for them which heare very well and are easie to bee taught but also for the deafe and them which would seeme not to vnderstande what is tolde them We must iudge that such people haue great neede to haue one thing often told them otherwyse we might thinke that in the wrytings of Moses of Dauid of the Prophetes Apostles and Euangelistes there are many vaine and superfluous things for they doe greatly vse repetitions and say one thing in diuers woordes And also although we thinke we haue no need of repetitions and that wee ought not to vse them yet if wee marke them when they are directed vnto the indurate and obstinate they wil greatly edifie vs. For first of all wee vnderstande that if God hath such care to reduce the obstinate into the right way by a more strong reason hee wil not suffer those which are easy to bee taught to forsake the right path but wil haue care to lighten them by his worde that they continually might follow it not declyning on the right hande nor on the left Secondly wee shal not desire to followe the indurate seeing them so often reprooued and bee threatened so sharply but shal bee moued to growe more and more in true knowledge whereby wee may bee kept stil in the feare of the Lorde 31 Therefore shall they eate of the fruite of their owne way c. As the heauenly wisdom is not contented once to haue complained of the Idiots scorners and fooles but hath repeated her complaint so nowe she maketh againe the lyke threatening as before but in other woordes For that which shee hath called feare she calleth eating and that which she called destructiō shee calleth to be filled Wherein we may see shee speaketh Ironicè in mocking the scorners as they deserue so to be And by so speaking she hath respect to their enterprises and counsels which were opened vnto vs when he said vers 12. and 13. we wil swallow them vp c. Now mocking their enterprises she saith Therefore shal they eate of the fruite c. As if she did say euen as al the labour of man is for his mouth and that there is no profite to man but that he eate drinke c. sith these persons haue laboured both Eccles 6. 7. Eccles 2. 24. with body and spirit it is not reason they should lose their paines but be recompensed for their trauaile and receiue the reuenue otherwise they shoulde suffer wrong For it is said Who goeth on warfare any time at his own cost Wherefore as they haue inuented 1. Cor. 9. 7. mischiefe for the innocent and taken greate paines to destroy and kil them not only in body but also in soule by offending thē for contemning of my counsel correction for hating of knowledge and refusing the feare of God euen so to recompence them for their labour I wil cause mischief to light vpon them that is to say the frute of their thoughtes To lay trappes for the innocent they haue digged and graued pittes but to drinke their fill they shal fal into the ditch they haue made and that they may haue more than they can desire and spewe vp againe their wickednesse shal returne vpon their heads and their wrong shal fal vpon their owne pate In this sort the going downe of their meate wil trouble and grieue them and their filling in tollerable to them as Solomon doeth likewise declare it saying 32 For ease slayeth the foolish and the prosperity of fooles destroyeth them 33 But he that obeyeth me shal dwel safely and be quiet from feare of euil As when the gluttons and dronkardes abounde in worldly riches they cannot vse them soberly and measurably to keepe them in health of body that they may employ their bodies and wits to such workes as bee profitable both for themselues and for their neighbours but doe vse them excessiuely eating and drinking without rule measure which is cause not only that they sleepe out of time vomit their meates and spewe out their wine and haue no care to do wel no more than brute beastes who are suffised with eating drinking and sleeping but is cause also why they are deceiued of their opinion for they hauing aboundance of riches and vsing them after their Iustes doe iudge themselues happy and thinke they are at their ease and take their pleasure and that no euil can happen them Euen so the witolde and fooles seing themselues to be the greatest heape and perceyuing themselues the strongest none resisting which can hurt them and that by this meanes oftentimes come to atchieue their counsels enterprises doe iudge to bee at their ease and to haue sounde and sure prosperity therein they become so dronken and abused that they thinke no euil can euer fal vpon them and in this arrogancy they are giuen to inuent the destruction of their neighbours and al the exhortations that can be made them by the word of God they despise and reiect but contrary to their opinion they are enuironed compassed with miseries calamities through feare wherof they become almost dead And for that that in such misery though they cry lamēt they seeke not those remedies which they ought they are destroied in this sort their ease killeth them their prosperity destroyeth them The Sodomites
a sonne that seeth al Eze. 18. his fathers sinnes which hee hath done and feareth neither doth the like c. hee shal not dye in the iniquitie of his father but hee shal surely liue Let vs not therefore enuie the worldly blessing but let vs desire the blessing of God whereof if wee wil bee assured let vs forsake enuiousnesse frowardnesse and al wickednesse and giue ourselues vnto righteousnesse staying ourselues vpon the grace and mercy of GOD by fayth and framing our liues according to his holy woorde exercising vnfaigned charitie one of vs towardes another And if for thus doing we be accursed of the worlde let vs reioyce as S. Luke teacheth vs blessed are ye when men hate you c. Reioyce yee in that day and bee Luke 6. 22. glad for beholde your rewarde is great in heauen This rewarde is the blessing of the Lorde that Solomon promiseth vnto the righteouse when hee saieth but hee blesseth the habitation of the righteous For mainteyning them in this earthly mansion giuing them ynough of al thinges and wherewith they are contented though they suffer much yet finally hee giueth them the perfection of al blessednesse that is to say the kingdome of heauen And albeeit that nothing doeth prosper nor increase nor growe without the blessing of God yet is it not to say that they which haue greate aboundance of worldly riches are blessed of â—od For it is sayde Wo be to you yee riche for you haue your Luke 6. 2â— consolation heere They vsurpe the things that are blessed of God for the vse of the faithful yet are they cursed of God and are neuer the better for al their wealth For what shal it profit a man though he shoulde winne the whole worlde if he loose his owne Matth. 16. soule The thirde reason is With the skorneful he skorneth c. It seemeth wel vnto the enuious frowarde and wicked that they shal finishe their enterprise enioy their desires because they esteeme that there is none other felicitie then that which they see with theit eyes they make no conscience to abounde in al iniquitie and what exhortations soeuer they heare in the name of God yet make they no account thereof And this is the cause why the scripture calleth them skorners but as they skorne so also God mocketh them For asmuch as naturally wee bee al skorners wee ought to tremble at this threatning and not to harden ourselues against it but humbly Prou. 1. 26. to confesse our faultes and to aske pardon and in steede to bee skorned as wee deserue wee shal please God as Solomon doeth promise vs saying but he giueth grace vnto the humble S. Peter exhorteth vs to learne this humilitie Decke yourselues â— Pet. 5. 5. inwardly with lowlinesse of minde for GOD resisteth the proude and giueth grace vnto the humble Hereby wee do learne that the skorners and proude persons are al of one order and whosoeuer skorneth is proude The contraritie of humblenesse doeth shewe it likewise doeth the threatening made by Solomon and by Saint Peter Of these three reasons Solomon maketh a conclusion for the comforte of the faythful and confusion of the wicked saying 35 The wise shal inherite glory but fooles dishonor though they be exalted This conclusion agreeth very wel with the former reasons for fith that God reuealeth his secretes vnto the righteours giuing them grace to follow his commandementes and to be assured of his mercy and that he blesseth the righteous giuing them ynough and contentation also helpeth and receiueth vnto himselfe the humble which are forsaken of the worlde and counted as filth it foloweth right wel that the wise which are wel learned in the schoole house of God whome before he hath called right iust humble shal be honoured for euer as Solomon doeth signifie saying they shal inherite honour For sith they bee contemned and slandered in the worlde and yet do inherite honour it foloweth that it commeth from God who hath the power to vphold them and indeed wil defende them for he is faythful and constant and changeth not but bringeth that to perfection which hee hath begun The giftes and vocation of God are without repentance Rom. 11. 29. And forasmuch as the wise shal inherite honour and yet haue no certaine abiding place in this world wee must vnderstand that the ful possession of this honour is in the kingdome of heauen in euerlasting life Therefore to obteine this honour let vs giue dâ—ligent eare vnto wisedome wherby we may walke the right waies Rom. 2. 7. with the iust and humble Let vs not enuie the foolishe who the more they are giuen vnto abhominable things before God his faithful doe the more commend themselues and would be had in admiration feare This is it that Solomon signifieth saying but fooles dishonour though they bee exalted for they delight in their enuiousnes frowardnesse wickednesse and skorning for the which they are set at naught both before God and his elect Heereby we may vnderstande that there are many fooles in the worlde yea euen where the Gospel is preached The fourth Chapter 1 HEare O ye children the instruction of a father giue eare to learne vnderstanding 2 For I do giue you a good doctrine therefore forsake yee not my lawe SOlomon yeeldeth himselfe vnto our rudenes as a father vnto the weakenesse slownes and forgetfulnes Chap. 1. 8. 2. 1. 3. 1 of his childe He repeateth againe the selfe same exhortations that hee hath made vs heeretofore And in steede that wee well deserue to bee sharply reprooued hee calleth vs children and in place for to threaten vs as a iudge hee calleth vs to heare the instruction of the Father of spirits to the ende that wee being made attentiue hearers thereof might bee deliuered from ignorance and should knowe what wee ought to learne and what is profitable for the health of our soules hee giues vs the reason for the which wee shoulde be moued to heare and become diligent For I doe giue you c. By this reason hee woulde haue vs to knowe that al doctrine which doeth turne vs from the lawe of GOD is nought vnprofitable and hurtful and therefore wee shoulde not desire to bee instructed in any other doctrine then the same that our heauenly Father giueth vs the which onely is good as hee alone is good This doctrine is none other thing then his lawe the which in no wise ought to bee despised as hee sheweth vs when hee concludeth therefore forsake yee not my lawe Hee speaketh heere in the name and in the autoritie of God whose seruant hee was and committed to instruct his people and therfore he affirmeth that his doctrine is good and that it is the lawe of God and therfore also are bounde to heare his instruction and to learne the knowledge that hee teacheth vs. Heerein he sheweth vnto the ministers what they ought
take no poyson at wisdoms table vnles we abuse that which she giueth vs. The meates drinkes that she giueth are not corruptible they breed no euil humors nor superfluities as do corporal meates whereof if we take too much they hurt both the bodie the mind for they make the body heauy dul the spirits are cause that finally we go to perdition Cōtrarily we can not exceed in eating drinking at the table of Wisdō we need not feare to take too much for the more we eate and drinke thereat by so much the more are we better disposed to liue long And therefore the bridegrome which is the wisdome of God feareth not to say vnto his Church Fellowes eate and Cant. 5. 1. Ephe. 5. 18 drinke Friendes fill yourselues full And this is that which Saint Paule woulde and be not dronke with wine wherein is excesse but be filled with the Spirite And as there is no danger to fil ourselues at the table of wisdome but is verie healthful euen so the table is alwayes couered whervnto continually are al kindes of people called and bidden and so many as come are refreshed The preaching of the Worde and the administration of the Sacraments doe plainly enough shewe the same 12 If thou be wise thou shalt be wise for thy self and if thou be a scorner thou alone shalt suffer Forasmuch as it is so that by wisedome the dayes of such as eate at her table shal be multiplied which turneth to the great profite of those which are there refreshed she cōcludeth most fitly If thou be wise c. Wisedome is not like vnto Inholders which cal in their guestes and euil intreat them and make them pay wel That which she doeth commeth from her pure liberalitie and her high magnificence she intreateth her guestes verie honestly and with great gentlenes O God how excellent is thy mercy O God c. It is not Psal 36. 7. 8. without cause that refreshing is attributed vnto the goodnesse of God For how much soeuer he giueth he asketh no payment therfore Hoe euery one that thirsteth come yee to the waters and yee that haue no siluer come bye and eate c. Then when wisedome Esai 55. 1. doeth cal vs vnto her table shee regardeth our profit but it ought not so to be counted ours that we should be sorie if others be partakers thereof for albeit that it is saide Thou shalt be wise for thy selfe yet it is not to say that it is not lawful for vs to vse wisdome as the couetous doe vse their riches they haue keeping the same to themselues and haue no minde to impart them vnto their neighbors for feare to diminishe them For this that wisdom doth giue vs at her table is aswel for the pore which haue need as for ourselues But to be wise for a man his self is to vse the gifts benefits of wisdome as it behooueth not to teceiue them in vaine And also we are taught that we loose not our time when we giue ourselues vnto wisdom for we are neuer destitute of good vnderstanding whereby we take heede of the miseries chiefly from the spiritual This is to bee wise for himselfe Contrarily when a man is bare of all goods is in great necessitie if he refuse the benefite that is offered him deriding them which woulde helpe him hee is worthie to perish miserably and to suffer that none other feele his griefe and euill Again they that are stiffenecked vncorrigible voide of wisedome the which is very necessary for them do scorn them which bidde them vnto wisedome euen to the hating of them and persecuting of them so much as in them lyeth shall themselues suffer the euill whereof they are worthie and not the commenners and householde people of wisedome Solomon doth wel signifie the same whē he saith And if thou bee a scorner c. This sentence agreeth with the same in Ezechiell The same soule that sinneth shal die Againe Eze. 18. 20. 2. Cor. 5. 10. We must al appeare before the iudgement seate of Christ Of these sentences wee must gather that it is an abuse to thinke that there is any Purgatory for to cleanse the soules after this life As the wise shall be wise for himselfe and shal haue thereby eternall profite euen so the scorner shal suffer continually For as there is no place after this life for repentance euen so there is no obteining of forgiuenesse of sinnes Esay doth wel shewe it when he pricketh vs saying Seeke the Lorde while he may be founde cal vpon him Esay 55. 6. 2. Cor. 6. 2. while he is nigh And Saint Paule saith Behold now the accepted time Behold now the day of saluation Bee not deceiued GOD is not mocked for whatsoeuer a man soweth that shal hee also a Gal. 6. 7. reape 13 A foolish woman is troublesome she is ignorant and knoweth nothing 14 But she sitteth at the dore of her house on a seate in the high places of the citie 15 To cal them that passe by the way that go right on their way saying 16 Who so is simple let him come hither and to him that is destitute of wisedome she saith also 17 Stollen waters are sweete and hid bread is pleasant 18 But he knoweth not that the dead are there and that her guestes are in the depth of hel Vnder the name of a foolish woman and ignorant Solomon describeth the folly aswel of them which mainteine others in foolishnesse as they that commit foolishnesse themselues He attributeth troublesomnesse and ignorance vnto them as if he saide Where the fooles and doltes ought to holde their peace and to giue eare vnto the wise for to learne of thē bicause they are ignorāt they are so presumptuous that they labor to set forth shew themselues in criyng making noyce partly bicause the wise shold not be heard that they seeme to be ouercome partly to astonish the simple vndiscrete that they may holde them in their foolishnes and ignorance Suche is the subtiltie of Satan the maister and guider of such people which doth puffe them vp with pride in such wise that they waxe bolde to shewe themselues where they ought in no wise to appeare they stand vp to speake where they ought to hold their peace they stirre vp strife where ought to bee at quiet and and to learne with silence And albeit as is saide that they are ignorant and that they deserue to bee contemned yet will they bee the most apparant and most set by Solomon doeth signifie it when he saith 14 But shee sitteth at the dore c. This desire to be seene and to be honoured is declared vnto vs by the Lorde speaking of Mat. 23. 5 the Pharisees which doe all their workes to bee seene of men c. They that followe them as doe the Monkes and Priests with al the schoole doctours doe sit at the
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
blessednes which is a rewarde not of merite but of grace and liberal goodnesse Secondarily let vs note that if wee wil vnderstande this sentence of the sayings of Kings and Princes they ought to learne heere that their office is to roote out the wicked and to set good men at rest for we may also expounde the last woorde of this sentence by To obteine peace Mat. 24. 25. Thirdly let vs note that the worde Worde after the Hebrewe phrase doeth signifie a thing and after this signification wee may say that hee shal be destroyed which despiseth the thing that is committed vnto him 14 The instruction of a wise man is as the wel spring of life to turne away from the snares of death As the man which fainteth for want of drinke if hee meete with a fountaine of water and drinke thereof doeth slake his thirst and is so quickened that hee is out of danger to dye by thirst euen so when wee haue Lords and gouernous which do their duetie in politike gouernement when fathers and mothers are carefull of their families as behoueth and when the Pastours of the church doe employe themselues diligently vnto wholesome doctrine then haue wee wise men whose admonitions counselles and corrections if wee receiue then doe wee drinke of the fountaine of liuing water the which wil preserue vs from death and wil quicken vs when by such instructions the holy Ghost woorketh in vs sanctifying and making vs obedient by faith and repentance For without the working of the holie Ghost instruction is dead and is deadly to them to whom it is offered when they doe not willingly receiue it Solomon doeth exhort vs to drinke of this spring and fountaine when hee sayeth The instruction of a wise man c. For to drinke rightly of this fountaine let vs resort thither whither Esay calleth vs saying Al yee that bee a thirst come to the waters Esai 55. 1. Therefore for to receiue well the instruction of the wise and to be refreshed and to auoyde the snares of death wee must come vnto Iesus Christ that hee may make vs partakers of the graces and giftes of his Spirite teaching vs by the doctrine of his Gospel For as wee are corporally nourished with bread wine milke and water euen so ought wee to vnderstande that our soules are susteyned with the doctrine of the Gospel with the holie Ghost and other giftes of Iesus Christ and are so nourished and sustayned therewith that wee shal neuer neede any thing If thou knewest Ioh. 4. 10. 7. 37. the gift of God c. Againe whosoeuer drinketh of this water c. If any man thirst let him come to mee and drinke c. Ouer and besides this let vs note first of al that they which take vpon them to instruct others shoulde bee wise that no man may reprooue or blame them Thou which teachest an other teachest thou not thy selfe And they must be wise not as Turkes and Papists Rom. 2. 21. which thinke themselues verie wise when they are verie diligent to publishe humane doctrines and diuellishe traditions by the which they seduce the heartes of the simple and so doe drawe them to death and doe not quenche the thirst of the people with the spring of life they are not administratours of the waters of this liuely spring but they leade the people to a forsaking of the liuing God which is the fountaine of liuing water but they must folowe the wisedome of Moyses of the Prophetes and Apostles of good iudges and kings which haue ministred this liuely water Secondly let vs note that where there are no wise men there is no spring of life but al are snared in the nettes of death Whereupon wee may vnderstande howe greate the miserie is wherein the Turkes and Papistes are and to consider howe much more miserable are they which haue wise men and do despise them They are more miserable then they of Sodom and Gomorrha Mat. 10. 1â— Thirdly let vs note seeing that the scripture doeth attribute snares vnto death that it is not in our power to deliuer ourselues from death no more then it is in the power of a litle byrde to escape the net when he is entangled therein Let vs not boast ourselues therfore of our free wil as if thereby wee had the power to saue ourselues But when wee drinke of this spring of life that wee taste and digest it let vs knowe that it commeth because that our Lord Iesus 1. Cor. 15. 55 Psal 124. 7. Ephe. 2. Titus 3. Christ hath broken the bandes of death And therefore let vs confesse this grace and say Our soule is escaped as a byrde out of the snare of the fouler c. 15 Good vnderstanding maketh acceptable but the way of the disobedient is hated When Solomon speaketh thus it is not to say that there is any euil vnderstanding but hee so speaketh to distinguishe it from the same that the worlde esteemeth so much the which is but foolishnesse before God and consequently before them which are indued with the spirite of the Lorde This hee doeth also for to make vs to loue it and to induce vs to seeke it seeing that naturally wee loue that which is good Therefore when Solomon saieth Good vnderstanding c. It is asmuch as if hee did say Take heede yee order not your manners after the custome of them which thinke that they haue vnderstanding before the worlde It doeth nothing profite but to puffe vp men and to cause them to dispise their neighbours and often to become angrie enuious But giue yourselues vnto good wisedome and vnderstanding which wil not swel nor contemne other it maketh the man of vnderstanding acceptable vnto his neighbours whome hee by his wisedome doth admonishe and comfort administring vnto them the helpes of saluation Beholde howe good vnderstanding getteth fauour aswel to him that possesseth it as also to the neighbours which are holpen thereby either spiritually or corporally Both of these may bee seene in Ioseph and in Moyses And to the ende that wee shoulde knowe howe wee ought to gouerne vs after good vnderstanding Solomon doeth teache vs rightly wherein it consisteth to wit in faythfulnesse vprightnesse and trueth in gentlenesse easinesse and softnesse Wee may vnderstande this same by the Antithesis when hee saith But the way of the disobedient is hated Against good vnderstanding hee setteth the way of the vnfaythful and against grace or acceptation hee setteth heere sharpenes or hatred Whereupon wee may gather what is ment by good vnderstanding and that they which are indued therewith ought to be acceptable vnto their neighbours seeing that they become tractable and are at their commaundement in what soeuer they can as God willeth Let vs also note that the vnfaithful and disobedient can hardly counterfaite for to bee founde honestmen and in the meane time to worke the destruction of their neighbours And they which haue to doe with them
pride of our harts when he saith Before destruction the heart of man is hautie c. When hee pronoūceth this sentence he sheweth vs that we should abhorre pride and arrogancie not onely that wee shoulde shewe ourselues so by wordes by workes by gestures and behauiour but chiefly that the roote should be such from whence such fruites do come the which lyeth in the heart possessed with hautie hie thoughts deliberations inuentions desires but we perswade ourselues that wee are something Seing that for such hautinesse he pronounceth that destruction shal folowe the which we in no case desire but do shunne and feare it he doth shew it as is said that wee should detest pryde so that we might truly say Lord I am not high minded I haue no proude lookes Thus doing we shal abace ourselues walk in humilitie of minde the which shal make vs honorable shal exhalt Psa 131. 1. vs vp to glorie for the which to attaine and come too we must not labour to shew ourselues to put forth ourselues after the manner and custome of the worldlings who counterfayting the humble minded do praise themselues and also woulde bee praised of other either for their riches or for their knowledge or for their race and kindred or for their credite and authoritie but we must pul downe our harts nothing esteeming ourselues and it is necessarie that we shoulde suffer the worlde to count and holde vs as vile and abiects For Solomon saith Before glorie goeth lowlinesse Albeit that many as Abraham Ioseph Moses Dauid others after hauing bin despised yea persecuted haue beene raysed vnto temporal glorie yet by our lowlines and humblenesse let vs take diligent heede not to looke for and desire the same but if walking in true humilitie of minde and being cast of persecuted it shal please God to rayse vs vp vnto temporall glory and to make vs honourable before men as he hath done these good men let vs vse it as though wee had it not The which we shal doe if being raised wee shal procure and seeke the honour and glorie of God the profit and saluation of our neighbours and if wee haue not set our affection vpō this worldly glory we shal aspire and mount vp to the heauenly and eternal for also it is the same which doeth chiefly folowe lowlines And also the holy Scripture doeth not teach vs howe to come vnto glorie by seeking honours and high roomes of this world the which are good prouided that wee obteine them without desiring them and beeing placed doe behaue ourselues therein rightly but by teaching vs to haue patience when we are despised hated and persecuted in the world knowing that such lowlines shal not long continue and that after the same we shal enioye inestimable and eternall glory As touching the rest wee might heere alledge that which was sayde Chap. 16. verse 18. 19. 13 He that answereth a matter before he heare it it is folly and shame vnto him They that haue nimble and light tongues and can readily saye whatsoeuer cometh into their minde doe greatly delight to babble to reason to pronounce vaine friuolous foule filthie infamous vngodly and wicked thinges and are so swift and readie to speake that they cannot suffer another to ende his matter yea hardly to beginne and yet they would be counted wise and labour to cast of al shame from them as though they did wel deserue to bee praised and honoured for their readines or rather hastines of their vndiscrete babbling And indeede they which are like vnto them or which affect such babbling doe praise them and woonder at them as though they were very eloquent and were an honorable thing and woorthie of praise to haue such nimblenes in tongue But the holy Ghoste by Solomon doeth pronounce that they are but fooles and vnshamefaste when hee saieth Hee that answereth a matter before hee heare it it is follie and shame to him If they wil not or cannot confesse themselues to bee such in this life and learne to heare and to holde their peace til neede requireth them to speake and that they knowe what and howe they ought to speake they shal at last bee confounded and bee silent before the greate iudge whome they ought to honour by their tongues in pronouncing with discretion and modestie things worthy of subiectes and seruantes of God And then they shal knowe that they were fooles and vnshamefast but it shal be too late such knowledge shal nothing profite them but for greater torment Wherefore forasmuch as it is needful to flye follie and vnshamefastnesse and that we shoulde feare to bee counted fooles and vnshamefast let vs not offer to speake before wee haue diligently hearde let vs looke first to bee disciples before wee take in hande to teache Let vs marke the Psalme saying not Come children and speake but Come hearken vnto mee I wil teache you the feare of Psal 34. 11. the Lorde Wherein hee declareth that they which offer themselues to speake before they bee taught haue not the feare of God and that it is not possible that there shoulde come out of their mouthes any thing but euil Let vs then take heede that wee offende not Psal 39. 2. Iam. 1. 19. 3. 2. with our tongues c. And because that it is a greate perfection in man to rule his tongue wel and that wee cannot of ourselues attaine theretoo wee ought therefore to pray vnto the Lorde Set a watche O Lorde before my mouth and keepe the dore of my lips Psal 141. 3. It is the duetie of subiectes and of ignorant persons chiefly to heare Therfore let children seruants and maides learne heere to bee silent and to hearken but principally for to giue obedience vnto them which may commande them As concerning the rest wee might heere apply that which hath beene saide before chapter 17. ver 27. 28. 14 The spirit of a man wil sustaine his infirmitie but a wounded spirite who can beare it The afflictions are not only troublesome to them which know not God but also to the elect and faythful as wee may see it by the fearefulnesse and trembling that they haue had and by the complaintes they haue made and by the admonitions which are made to them amongst other we may alledge Abraham Iacob and Danid who were excellent men But albeeit that the fleshe is troubled and grieued and mourneth vnderneath his burthen yet neuerthelesse a man of a good spirite knowing indeede that al commeth to him from the hande of God taketh a good heart and beareth patiently and ioyfully the euil he suffreth Solomon doeth thus pronounce it when he saith The spirit of a man c. Heere the spirite can not be taken for the soule for al men haue soules and for the greatest parte of them they doe not patiently beare the euil that God doeth sende them but wee wil take the spirite for that
wil pleade their cause against thee This is as though he said because Orphans are weake quyte voide of al humane succour thou art so hardie as to polle and oppresse them but although men haue no care to take their cause in hand withstand the outrage violence that thou vsest to them or that thou thinkest thy selfe the strongest and none dare nor can resist thee yet neuerthelesse they are not voide of succour They haue a redeemer who not only hath good wil to deliuer them from thy hands and violence but also power which power he wil imploy against thee and thou shalt not resist him And as Orphans and fatherlesse children through their weakenesse and smal strength cannot let thee to eate them and destroy them euen so what valiancie soeuer thou hast yet canst thou not let but God wil bee reuenged vpon thee and wil put thee to perdition Hee is their father wherefore hee wil doe his duetie to maintaine his children The Play of Psa 68. 6. the strong redeemer shal be that he wil make knowne the wickednesse of the oppressours he wil condemne them and reuenge himselfe vpon them and they shal notwithstande nor haue any succour at al. 12 Apply thy hart to vnderstanding and thy eares to words of knowledge Esa 10. 2. 3. Oftentimes already Solomon hath sought to make vs attentiue to the doctrine of God the which hee calleth one while lawe another while instruction and another while wisdome science and vnderstanding He doth the same againe in this present sentence And it is because we haue great need to be ofteÌ„ aduertised of that which appertaineth to the glorie and honour of God to our saluation the edification of our neighbours for of our owne nature wee are so giuen to the worlde that wee despise that which is of God and it seemeth to vs that it is but time lost to apply ourselues theretoo because we be not thereby the more exalted to wordly honours nor more enriched with substance but the rather despised and reiected polled and oppressed Neuerthelesse if wee wil be exalted to true and perpetual honours and enioy the goods which wil not perish wee ought to followe that which Solomon hath alreadie often taught vs and that which presently he doeth teache vs. And to doe this same we ought to apply al our vnderstanding to learne to serue God and our neighbours and therein to spare neither bodie nor minde as God hath created both the body and the spirites and wil that wee bee wholy his and our neighbours True it is that the harte is the principal as wee ought to vnderstande it by many witnesses of the holy scriptures wherein is saide that God beholdeth the hartes and that wee are admonished to feare him and loue him with al our hart and that true worshippers worship the father in spirite and trueth And Solomon signifieth it heere somewhat when in the first place he requesteth the applying of the heart And afterwardes sheweth vs that by the right affection of the heart the outward senses ought to bee applyed to receiue instruction which hee calleth wordes of knowledge And in this manner hee sheweth vs that we are not sufficiently instructed if wee giue not our hearing to the woorde of the Lorde the which is our knowledge And so that the preaching of the word is very necessary for vs insomuch that without this holy ministery wee are all ignorant Not that God is not sufficient and of power to instruct vs otherwyse without outward meanes by reuelations and secret inspirations But he wil haue vs to folowe the order which he hath established in his Churche and that by mens meanes we be taught 13 Withdraw not correction from the childe if thou beate him with a rod he wil not dye It hath beene spoken of the chastizing and correction of children But because for the most parte children are very harde to gouerne Prou. 13. 24. 19. 18. 22. 15. and almost vncorrigible and there are many foolish fathers and worse mothers which wil neither chastise nor suffer others to correct their children for they striue to persuade themselues that they feare that one wil kil their children because they are tender and delicate in which doing they thinke themselues more wise theÌ„ the holy Ghost And yet they loue not their children so tenderly as they ought and haue not that care ouer them which they shoulde haue For perswading themselues that they preserue the bodies of their children not willing that they should in any wise be touched they send as much as in them lyeth their soules to perditioÌ„ maintayning them in folly and wickednesse for this cause Solomon not content with the former admonitions sheweth nowe that they ought not to be afraide that the rod wil hurt the children when he saith Withdraw not c. He is not content to say Correct thy child but considering how profitable it is to continewe in brydling and correcting children he wil not that parents hauing once begunne to chastice them shoulde leaue of incontinent and grieue to take the paine and care about them to correct them As many parents will giue ouer their children after that for one or two corrections they cannot make them to amende Either they despaire of them or else are afraide to make them dul and blockish or else vtterly to kil theÌ„ Solomon wil haue fathers and gouernours of children to continew in correcting and chastising them according as they shal see needful and therefore hee saith Withdraw not correction c. And to shewe that hee meaneth not correction only of wordes he addeth If thou beat him with a rod c. He knewe that children woulde put no beleefe in woords nor make no account of verbal speeches therfore he would haue one to deale with the rod and promiseth that the bodie shall not be hurt therewith so that death shal folow for he sayth Hee shoulde not dye Wherein he instructeth parents and sheweth them that they ought not to spare the rod but shoulde make â—heir children feele it sharply to make them remember to behaue â—hemselues wel and not to returne to their wonted folly And sheweth them that the markes or little woundes which they shall make with the rod vpon the bodie of their children shall not bee mortall Also parentes are admonished that in chastising their children they seeke not to kil them One may say moreouer that when Solomon sayth He should not dye That he giueth vs somewhat to vnderstande that those parentes which are carefull too correct their children doe saue them from the gallowes and doe let them from being executed by iustice Contrariwise they which make no account to chastice them send them to the galowes as much as they can but Solomon sheweth vs another deliuerance which is greatly to be set by when he sayth 14 Thou shalt beate him with a rod and deliuer his soule from hell The temporall gallowes or gibbet
vs in his wayes So dooing we shal not walke in ouer weening and arrogancie for boldly to giue ourselues vnto al kinde of sinnes we shal not abide in ignorance for to dout of the doctrine and religion that we should holde neither shal we be destitute of consolation for to fal into dispaire nor wee shal not be left in the power of the Deuil for to be troubled in our consciences by his crueltie and tyrannie and to fal vnder his temptations Let 2. Pet. 1. 9. Amos. 8. 11. vs therefore be attentiue and giue diligent heed vnto the worde of the Prophetes and suche famine as the Iewes are threatened withal shal not fal vpon vs. 19 A slaue wil not be chastized with wordes though hee vnderstand yet he wil not answere It is a common thing in the world that men labour to do contrarie to that that is commanded them is forbidden them though they wel vnderstande it is reason to obeye And therein wee shewe ourselues of a slauishe condition though that in despising the forbiddings and resisting the commandementes wee thinke to be exempted from bondage and to liue at libertie and in freedome For being rebellious against that which is and that we know to be reasonable we serue and obey our vnbrideled lusts and wicked desires Contrarily we are in true libertie when with a free heart minde without constraint wee submit ourselues vnto that which is reasonable Whereupon it rightly foloweth that we are not at libertie of ourselues For neither we wil nor can be gouerned but after the desire of our fleshe the which is enimitie against God And thus this is verified in vs that a slaue wil not be chastized c. It were in vaine to preach vnto vs to admonishe vs to reprooue vs and to Rom. 1. 7. threaten vs except that God did set vs at libertie and make vs free by his Spirite we serue our lustes by the which with al our power we rebel against God and thinking to set ourselues at libertie wee become more the slaues of sinne Wherefore we must humble ourselues and confesse with Saint Paule that we are bondeslaues sold vnder sinne and that there is a lawe in our members fighting against the lawe of our minde And therfore we ought to weepe with him saying O wretched men that we are who shal deliuer vs from Iohn 8. Rom. 7. 14. 24. the body of this death And wee must pray with Dauid O create in mee a cleane hearte and rene we a right spirite within mee c. And in the meane while to giue our hearts vnto the word of truth and therin to perseuer and in this sort we shal not be seruants that Psal 51. 12. 13. 14. wil not answere but framing our liues vnto the worde of trueth wee shal be free by the grace of the Sonne of God Beholde howe we must learne to knowe and to chaunge our seruile state when Solomon reprooueth seruantes for that that beeing admonished of their duetie albeit that they rightly knowe that it is reason they Iohn 8. 31. should obey and not be deaffe yet esteeme nothing thereof For if seruantes that are bought for monie are to be reprehended when they yeeld not obedience to them that haue bought them or possesse them by succession and that for the doing of their dutie they ought to be subiect in al things vnto their maisters as Saint Paul Ephe. 6. 5. Col. 3. 22. 2. Tim. 6. 1. Tit. 2. 9. 1. Pet. 2. 18. 1. Pet. 1. 18. 19. 1. Cor. 6. 29. 30. 7. 23. Luke 12. 47. doeth admonish them by a stronger reason then we are rightly to be condemned if we be not obedient vnto our God who hath redeemed vs with a most precious raunsome For this cause Saint Paul doeth admonish vs that we should confesse such a benefite Let vs take heede to make as though we heard not such admonitions the which are so cleare and plaine that we can not excuse vs not to haue heard them Otherwise after that God by wordes shal haue opened vnto vs his wil hee wil punish vs for our disobedience And albeit that Solomon speaketh here of those that were of seruile condition because they were gotten bought with monie or taken in warre notwithstanding we may stretch this sentence vnto hirelings who during the time that they gaine the monie of an other are slaues but the greatest number of them for al the things that are shewed them and admonitions that are giuen them yet do they not passe to doe their dutie Some of them desire nothing but to passe away the time in idlenesse other somelabour to deceiue and to steale and so albeit that they wel vnderstand and heare yet wil they not answere They know wel enough that whatsoeuer is demanded of them is reasonable as they wel shew when before their maisters they wil appeare good seruantes and in their absence doe the worst they they can But if they be not beaten of their maisters as were the poore slaues yet shal they not escape the whippe of GOD as dailie is seene 20 Seest thou a man hastie in his matters there is more hope of a foole then of him As we haue seene heretofore in diuers places that fooles are obstinate past correction and for this cause they are rebuked and dispised threatned and condemned as people in whom there is looked no amendment and of whome we vtterly dispaire And therefore when Solomon saith That there is more hope of a foole then of him that is hastie in his matters or in his wordes let vs not vnderstand that wee must hope for any thing of a foole but that the hastie man in his matters is not onely a foole but worse thā a foole and if it bee a harde matter to bring a foole to goodnesse it is a thing much more harde to be done with him that is hastie in his matters And thus albeit that Solomon setteth the hastie man against the foole yet let vs not thinke that Solomon goeth about to blame the diligence that a man giueth to folowe his vocation whome hee hath praysed and commended before by rebuking of the slouthfull For also there is great difference betweene the diligent and hastie man the diligent doeth carefully looke to what he hath to doe and laboureth not to loose the time but to spende the same in woorkes that may profite him and bring no domage vnto his neighbours hee is not enuious towardes his neighbours for to hinder them from their profite but wil rather helpe them and bee glad of their prosperitie A hastie man is without care he is feruently minded hee is earnest about his matters without considering what shal be the ende hee careth not though hee troubleth his neighbours hee proceedeth ignorantly and suffers himselfe to be caried with a loose bridle after his vnbrideled lustes hee casteth God at his backe hee maketh no count of his word and reiecteth his
sentence he compareth the couetous foole vnto him which breaketh pearseth through the walles of an house so that the wind entereth in on al sides Now as the wind vanisheth cannot be holdē back euen so they which spēd their riches to the hinderance of their family shal not enioy them at their desire but shal be depriued of them miserably and shal receiue no profite of thē The winde is taken after this signification in Oseas For they haue sowen the winde and they shal reape the whirlewind Againe Ephraim is Oseas 8. 7. 12. 1 fed with the wind and foloweth after the East wind Also such as are prodigal riotous spenders of goods shal be heires of wind For as in consuming their goods without discretion and good aduise they doe loose them if they did cast chaffe in the winde the which doeth carry and scatter it so farre abroade that it cannot be recouered but they are worthy to beheires of wind that is to say to haue nothing for also they trouble their owne house bringing their family into necessitie of begging their bread and they themselues likewise constrained to beg and for to obteine that which they desire either in al or in part they must humble themselues before good houskeepers which haue the discretion wisdome to gouern and to spend their goods with reason We may see this same by experiēce in folowing that which Solomon in the second part of this sentence sayth The foole shal be seruant to the wise in heart The prodigal childe hath Luke 15. 14 proued his part c. Furthermore they inherite the wind which are so much giuen vnto quarrelling and law that they care not against whome they begin sute and for to get peace and loue they will quit neither forgiue any thing howe little soeuer it bee that they thinke doeth belong vnto them but rather then they woulde want of their purpose to obteine the victorie they become enimies vnto al men Such kind of people are worthie to haue nothing but wind for they trouble their owne houses experience doeth also shew it that not only their houses but also the kingdomes through braules and quarrels are ouerthwrone and they which possesse them are driuen out and are faine to become subiect vnto them whiche before were lesse then they I haue seene the seruantes on horseback and the Princes trot on foote as seruantes And if the maister of an houshold ought to be wise by a more strong reason thē ought kings princes to be wise which haue the townes prouinces kingdomes in gouernmēt to the end that they should not trouble their subiectes nor guide them as becommeth and that it doeth happen that their lordships kingdomes must be transported vnto others and that in this manner beeing spoyled they inherite winde and in steede of ruling are brought vnder the power of another by the sufferance of the Lorde vnto whome it belongeth to remoue kingdomes and to giue them vnto whome soeuer it pleaseth him As the Prophets do teach vs declaring that such mutatiōs do oftē happen Dan. 2. 21. 4. 14. 29. for the contempt of the Word as hath bin seene amongst those miserable poore men which haue receiued that deuilish interim 30 The fruite of the righteous is a tree of life and hee that winneth soules is wise The righteous is not like vnto the couetous niggarde neither vnto the witlesse prodigal neither the quarrelling rufler who doe profite no body but doe trouble al men and doe set all in disorder so that they destroy themselues and doe not bring profite vntoo their neighbours but hurte But as the righteous hath not his trust in men but doeth depende vppon the goodnesse of GOD which taketh care of his and as hee prouideth what so euer is necessary giuing him al thinges aboundantly for to vse euen so doeth hee dispose them in such wise to the profite of his neighbours that hee bringeth foorth fruite the which doth quicken his neighbours Solomon doeth signifie this same first of all when he calleth the workes of the righteous fruit as also the holie Scripture doeth often in other places For as the tree doeth not bring Psal 1. 3. Iere. 17. 8. Mat. 7 12. foorth his fruit for it selfe but for another euen so the true righteous doeth not regard his own particular profite but theirs which haue to doe with him And as the fruite of the tree doeth nourishe and giue strength euen so the righteous laboureth by his works to refreshe and quicken Solomon doeth wel expresse it when hee is Gen. 2. 9. not contented to say is as a tree but he addeth of life wherein hee alludeth vnto the tree of life which was planted in the midst of the garden of pleasure For as if Adam in steede of eating of the tree of knowledge had eaten of the tree of life hee had not dyed but had bene quickened for euer and had reuiued his posteritie the which hee hath made subiect vnto death euen so the righteous doth profite his neighbours for the benefite of life not onely temporal but also eternal For hee hath not care of the bodie onely but also and that chiefly of the soules Hee doeth his workes for to helpe the necessities of his neighbours and therewith and by the same he tendeth to edifie them to saluation giuing them a good example that they may be warned to prayse God and to giue him praise for that that he leaueth them not vnprouided of good succour and helpe and are taught that after their power they ought to doe vnto their neighbours as they would their neighbours should doe vnto them Beeing thus builded they shal liue eternally and also they who so doe build them Beholde howe the fruite of the righteous is as the tree of life Secondly Solomon doeth signifie vnto vs that the righteous doeth bring foorth fruite which doth giue life vnto his neighbours when he sayeth And he that winneth soules is wise Wherein for to signifie that the righteous by his good deeds and wel doing doth drawe vnto him and winne mens soules and doeth not suffer them to perishe but doeth saue them according vnto the wisedome that God hath giuen him Solomon compareth the iust man vnto a fisher For as the fisher to take fishe is faine to vse deceit and craft suttletie and discretion otherwise hee taketh no fishe but doeth driue them away and so doth spende his time in vaine and looseth his labour euen so the righteous hath neede of wisedome the which may guide him so wisely in his affaires that hee may winne his neighbours And also because our Lord saieth vnto his Apostles Folow me and I wil make you fishers of men Feare not henceforth Mat. 4. 19. Luk. 5. 10. thou shalt take men hee doeth endue them with great wisedome filling them with his holie Spirite for to guide and gouerne them in the taking of men And in this we must
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