it when hee saieth The wicked woorketh a disceitful woorke By the which woordes wee must vnderstande that not onely they deceiue others but also thēselues they perswade themselues they cannot fal from their degree and state and that al must happen as they woulde haue it but whatsoeuer they take in hande and doe commeth to nought against their expectation The woorde of disceite doeth shewe it vs very wel so doeth the seconde part of the Antithesis or cōparison also when immediatly Psal 5. 12. hee saieth But hee that soweth righteousnesse c. Hee setteth the seed of righteousnesse against the woorke of the wicked and the sure rewarde against lying or disceitfulnesse Wherein wee may vnderstande that the sowing of righteousnesse is by assurance wee haue in the goodnesse of GOD and by the feare and reuerence that wee haue of his woorde and the greate desire wee haue for to obey him and giue ourselues to liue according to his commandementes whereby hee woulde that wee shoulde liberally and with a good wil helpe the necessitie of our neighbours The scripture exhorteth vs thus to sowe Breake vp your fallowe Iere. 4. 4. grounde and sowe not among the thornes bee circumcised to the Lorde and take away the foreskinnes of your heartes c. Sowe Oseas 10. 12 to yourselues in righteousnesse reape after the measure of mercie breake vp your fallowe grounde for it is time to seeke the Lorde til hee come and raine righteousnesse vpon you Hee which soweth 2. Cor. 9. 6. sparingly shal reape also sparingly and hee that soweth liberally shal reape also liberally Bee not deceiued GOD is Gal. 6. 7. 8. not mocked for whatsoeuer a man soweth that shal he also reape For hee that soweth to his fleshe shal of the fleshe reape corruption but hee that soweth to the spirit shal of the Spirit reape life euerlasting Thus by these scriptures wee see what it is to sowe and that the rewarde is not disceitful but true For they which sowe doe not loose their paines they receiue the fruite which is sayde a sure rewarde because it doeth not faile nor neuer shal but the righteous shal possesse it for euer It is the trueth that Solomon setteth against disceite but although that the wicked which doe abuse and deceiue others are wel woorthy to be againe deceiued and not to enioy that which they thinke and looke for that they deserue to be destroyed yet notwithstanding if contrary to them wee giue ourselues to sowe righteousnesse let vs not therefore challenge any merite but let vs altogither waite vpon the grace and mercie of GOD not deceiuing ourselues by and about his woorde rewarde and wages as if God were bounde vnto vs for to recōpēce vs for our seed of righteousnes For albeit there is a couenant bande betwene man and man to giue reward vnto them Leui. 19. 13. Deu. 24. 14. Col. 4 1. Iam. 5. 4. which labour for vs The workmans hire shal not abyde with thee vntil the morning Yee maisters doe vnto your seruants that which is iust and equal knowing that ye also haue a maister in heauen Beholde the hyre of the labourers which haue reaped your fields which is of you kept backe by fraude crieth and the cryes of them which haue reaped are entred into the eares of the Lord of hostes yet what righteousnesse soeuer we sowe we cannot make GOD bounde to giue vs any rewarde no more then the toole or instrument can for the goodnesse and finenesse of metal make the workeman bounde to it If we do any good woorke it commeth of the grace of God which guideth vs and stirreth vs vp wee are no more but his instruments Not that we are able of ourselues to thinke any thing as of ourselues but our sufficiencie is of God For it is 2. Cor. 3. 5. Phi. 2. 13. God that woorketh in you both the wil and the deed euen of his good pleasure Moreouer we are slaues and bonde men therefore our God who hath redeemed vs with the precious blood of his Sonne cannot stand bounde to vs what righteousnes soeuer wee worke we are vnprofitable seruants we haue done that which was Luke 17. 10 our duetie to doe Therfore when the scripture doeth offer and set before vs a rewarde or hyre let vs make no account of merite but let vs magnifie the grace and bountifulnesse of God whereby wee obteine eternal life the which is called a rewarde not because wee winne the same but for that that Iesus Christ hath gotten it for vs that after al our laboures the same is giuen vnto vs. It is the gift of GOD and not of woorkes lest any man should boast himselfe Ephe. 2. 8. 9. 19 As righteousnesse leadeth to life so hee that foloweth euil seeketh his owne death What worke soeuer we take in hande in this world our intent desire is to profite thereby and by the meanes wherof we may liue and bee at our ease and thus we labour to obteine a good rewarde of our worke which we would not misse and loose And the which for to attaine Solomon hath shewed vs howe wee must forsake the worke of the wicked and folow righteousnes by doing good vnto our neighbours Nowe when he saieth As righteousnes leadeth to life c. he sheweth what this sure reward is that is to say life And forasmuch as the wicked do liue in this world euen with greater carnal ioy then the righteous the which doe seeme often in the sight of the eyes to be rather dead then liuing for the troubles and pouerties miseries and persecutions that they suffer whereupon also through the weakenesse of their fleshe they doe complaine and say Haue mercie vppon mee O Lorde for I am in Psa 31. 9. 10 Psal 88. 1. 2. 3. trouble mine eye my soule and my bellie are consumed with griefe For my life is wasted with heauinesse and my yeeres with mourning O Lorde God of my saluation I crye day and night before thee Let my prayer enter into thy presence encline thine eare vnto my crye For my soule is filled with euils and my life draweth neere vnto the graue it foloweth that the life which is here spoken of is not the temporal life although it commeth of the gifte and grace of God howe miserable soeuer it bee as the faithful doe vnderstande ◠22 for they confesse God to be their Creator but it is the euerlasting life whereof the wicked are depriued for euer as Solomon doeth affirm saying So he that foloweth euil seeketh his own death Forasmuche as the temporal death is common to al men Eccle. 9. 2. and al thinges happen alike to al men and also that temporal death is an entrance vnto life it foloweth wel that the death which they seeke which folow euil is not the temporal death though it be vnto the wicked a part of their euil as an entrance vnto eternal death whereof here
haue but that by subtilties and guile by wicked bargaining and vnlawful meanes by force and extortion they spoile their neighbours and vndo them and no thanke to them that their neighbours die not when they take away from them that wherewith their life shoulde be susteined For if they cannot come to execute the ende of their desire they make debates strifes and dissentions hatredes priuie malice and desire of vengeance and if they could or durst they would murder their neighbours indeede And forasmuch as God is a spirite and that he hath made a lawe not only to gouerne the outwarde workes but also the affections of the heart as it is shewed in Deut. And now Israel what doth the Lord thy God require Deut. 10. 12. of thee but to feare the Lorde thy God and to walke in all his wayes and to loue and to serue the Lorde thy GOD with all thine hearte and with all thy soule Againe verse 16. Circumcise therefore the forskin of your heart c. Sith they haue an euil affection against their neighbours it followeth that Mat. 5. they sinne against the commandement Thou shalt not kil as Iesus Christ doth expound it himselfe And so before God they are murderers although before the worlde they bee counted men of good reputation because they handle their matters handsomely and also good stout men because they leese nothing that may bee gotten We learne also in this place that it is a very dangerous thing to couet the riches of this world seeing that they which would be rich are not much better than murderers and we knowe that euery murderer hath not euerlasting life abiding in him To the 1. Iohn 3. 15. end then that we be no murderers but that we may obteine euerlasting life let vs rather chose pouertie or meane estate following that which is saide Let your conuersation bee without couetousnes Heb. 13. 5. So doing we shal win much as the Scripture witnesseth Make you friendes with the riches of iniquitie But godlinesse Luke 16. 9. is great gaine if a man be content with that he hath The example of Lazarus serueth also to the proofe heereof Notwithstanding 1. Tim. 6. 6. hee meaneth not that al rich men are murderers either that they ought to forsake their riches if they will be saued The Patriarkes were riche are in the kingdom of heauen they haue not Luke 16. 17. coueted to be rich hauing riches they did not set their heart vpon them but did distribute thē where neede was not putting their trust in them After whose example they that are riche in this worlde must not be highminded neither put their trust in the vncertaintie of riches but in the liuing God c. 20 VVisedome crieth without she vttereth her voyce in the streetes 21 She calleth in the high streete among the prease in the entringes of the gates and vttereth her wordes in the Citie saying 22 O yee foolishe howe long will yee loue foolishnesse and the scornefull take their pleasure in scorning and the fooles hate knowledge To the ende that we shoulde heare instruction and that therby wee might learn not to consent vnto sinners c. And that we shoulde not pretende cause of ignorance if we walke with them in their waies God from the beginning of the world hath taught vs doeth teach vs and wil teach vs so long as the worlde shal endure Solomon doeth signifie it by saying VVisedome crieth without c. For in his speache he vseth heere the Verbe which is put not onely to signifie that which is doone presently and in the future time but also that which is customably vsed to be doone For wisedome was neuer idle but as God hath thereby created al thinges euen so by it doeth hee gouerne and shall gouerne all thinges O Lorde howe manifolde are thy Psalm 104. workes in wisdome hast thou made them al. The worde of GOD is this wisedome Who instructed Abell to put his trust in God and to offer vnto him Sacrifice Who taught the Generation Iohn 1. Heb. 11. 4. Gen. 4. 4. of Seth to call vppon the name of the Lorde their God but only the wisedome of GOD Likewise it must bee saide of al the Patriarkes Iudges Kinges and Prophets that they themselues were taught also did teach others by this same wisdom Also by it haue the Apostles and Disciples bene instructed and haue byn taught For I wil giue you a mouth wisdome where against all your aduersaries shall not bee able to speake nor resiste Luk. 21. 15. And that we should alwayes be instructed by this wisdome He himselfe hath made some Apostles some Prophets some Euangelists Ephe. 4. 11. some Pastours and Doctours Let vs note herevpon that the Ministers of Gods Church ought not to be like vnto the Pope neither to his horned bishops nor others of their sects of whom it may be said al their watchmen are blinde they know nothing they are all dumbe dogges c. But as the Euangelicall worde is Es 5. 6. 10. committed vnto them to be heard through all the worlde of all creatures euen so must they crye aloud to waken the sluggards and to make such as woulde be deafe vnexcusable they must labour also to profite many as Solomon doeth well note it saying they must crye without in the streates c. Likewise our Lorde doeth teache vs verie well What I tell you in darkenesse that Mat. 10. 27. speake ye in light and what ye heare in the eare that preache yee on the house In al estates also ought this wisedome to crye both by wordes of edification by good counsell and by holie conuersation c. 22 O ye foolish Wisdom crieth after three kinds of people which occupie the world to wit the folish the scornful fooles The foolish are such as be vndiscreete and therefore easily to be deceiued and also to be taken with that which seemeth fayre to the eyes and to followe that which seemeth good to the vnderstanding of the flesh Looke what such folkes loue is but foolishnesse although the wisest of the worlde praise it and esteeme it Also God hath made the wisedome of this world foolishnes The 1. Cor. 1. 20. scornefull are such as haue their heart so swelled with pride and presumption their minde so malicious and wicked that they can not suffer to be taught any thing neither to be rebuked nor reprehended for their fault but scorne at all discipline and correction and in this scornefulnesse take their pleasure and delight as Solomon doeth signifie the same when he sayeth The scornefull take their pleasure in scorning The Pharisies shewe themselues to Luk. 16. Esai 28. 2. Pet. 3. be such There are also such nowe The fooles are muche like vnto the foolishe they are also of the manners and fashions of the scorners for they hate knowledge which is contrary to foolishnesse and scorning for hee
they sought by al means to preserue this life which they knew they had of Gods gift And yet in somuch as they were weake men like other their fleshe rebelled against their spirit so that their assuraÌ„ce was not so perfect but that it was coupled with doubtfulnesse and distrust For as it is saide in the Galathians The flesh lusteth against the spirite and Gal. 5. 17. the spirite against the fleshe and these are contrary one to another Nowe forasmuch as the length of dayes is in the right hande of wisedome it followeth that what prosperite and ease soeuer we haue in this worlde if wee be voide of wisedome wee doe not liue but are in death Contrarily what miserie and aduersitie soeuer wee suffer yet if we haue founde wisedome and doe get her vnto vs death hath no power ouer vs but we doe liue the which shal neuer be taken from vs. The worldlings doe scorne laugh at this and yet for all the wisedome we haue our fleshe which is of a vicious and corrupt nature doeth stirre and tempt vs to beleeue the contrarie For wee see that the wisest men are most commonly poorest and that there is no count made of them but are a reproche to the worlde and are persecuted and when wee want the riches and honours of this worlde wee esteeme not this to bee life but paine death And it is commonly saide that it is better to liue ten yeeres with ease than fiftie in paine Thus after the opinion of the world fantasie of the flesh it is better to folow the trade of merchandise or some other worldly meanes to become rich for to liue easily and haue honour and so to liue but a while then to folow wisdome and liue poorely and in contempt a long time For this cause then that the contempt of the worlde the moouing fantasie of our flesh shoulde not turne vs away from Wisedome Solomon doeth shew there is no paine in the life of wise men but that they liue in riches and honour for he saieth that in her left hand are riches glorie Wherein he compareth Wisdom vnto a liberal rich man that beareth a good wil towards the needie doth not despise his tenants vnderlings but carieth his purse in his hande readie to emptie it for the comfort of the poore and doeth not torment his inferiours by contempt but doeth honour them doing his duetie towardes them Such is Wisdome towards them that finde her for they that are truely wise what pouertie so euer they suffer in the feeling of the flesh yet are they neuer emptie but haue enough the which they preferre vnto all worldly riches and are contented therewith for also it is much better And moreouer though they bee in contempt of the world yet are they assured that God doth not despise them Psal 37. 1â— but by his mercy he greatly esteemeth them and therefore they esteeme loue contempts better then all the riches of the world As S. Paule witnesseth of himselfe and the Apostle testifieth of Moses and also our Lord woulde haue vs to reioyce in such contempts 1. Cor. 4. 10. Hebr. 11. 25. Mat. 5. 11. And when Solomon doth attribute a right hand a lefte hand vnto wisedome we must take good heede from thinking any carnall thing of it as if Wisdome had hands but by this kinde of speech SolomoÌ„ doth teach vs that the wise are assured to liue loÌ„g and that so much as shal be expedient for their spiritual health that they shal haue goods honors enough where with they shal be contented tarying looking by this promise to obtaine a life riches and honours permanent for euer the which the richest of the world can not promise themselues 17 Her wayes are wayes of pleasure When Merchants other worldly passengers walke in the fieldes they are glad when they finde faire way in the same doe meete with such things as are pleasant ioyful they greatly desire not to be stayed nor hindered in their iourney but to go at their ease without any disturbance the which sometime they misse For as the state which they professe can not assure them of that so also oftentimes they meete with that which is coÌ„trarie to their desire wherat they are grieued wax wery of their way are vexed through the euil mischances and finde no rest in their mindes The wise are not after this sorte for wheresoeuer they folow Wisdome they finde pleasure and their affaires doth prosper wel whervpon they haue great quietnes in mind euen in the most hardest afflictioÌ„s that can happeÌ„ in the worlde in folowing this counsel My brethren count it for an exceeding great ioy when ye fal into diuers temptations For they Iam. 1. 2. â—am 1. 12. doe well knowe that they are blessed that endure temptation c. And therfore by what way so euer they must passe to folow Wisdome yet are they cheereful merie Therfore the wise are not like vnto diuers rich men who although they abounde in worldly wealth yet on which side so euer they turne them nothing doeth please them they haue neyther ioye nor comfort nor rest in their mindes If then we would be happie let vs not folow the trade of worldly rich merchants but let vs lift vp our minds after wisdom and she wil enrich vs giue vs sufficient and contented mindes she wil pleasure vs deliuer vs from all sorow melancholy she wil giue vs rest and quiet mindes and wil make vs prosper in all things and that not for a litle space of time onely but all the daies of our life the which shal not be short as Solomon doeth affirme the same vnto vs saying that length of daies is in the right hand of VVisedome and also doeth affirme here after saying 18 She is a tree of life to them that lay hold on her c. A tree of life that is to say a tree whose frute is of so great vertue goodnes that it giueth life to them which eate therof not like the trees which way faring men finde in the fieldes whose frute if they eate their thirst is alayed and they refreshed for a litle while but they that eate of the frute of this tree are quickened for neuer to dye and it is therefore called the tree of life Wherein Solomon compareth wisedome vnto the tree of life whereof Mofes speaketh in Gene. and doeth put a difference betweene Gen. 2. 9. 3 22. 24. Gen. 2. 9. 17. 33. the tree of knowledge of good and euil whereof also Genesis speaketh For as the tree of life was giuen vnto man for to assure him that hee shoulde liue euer and by the gift and promise of God it had this effect and vertue to make man liue to preserue him from death so doeth Wisedome giue eternal life vnto those which laye holde on her with trust in the goodnesse of God
almose and liberal towardes their needy neighbours are vnrighteous and deserue wel to bee punished euen with death as Solomon doeth wel declare when hee setteth the deliuerance from death against not profiting This is asmuch as if hee saide so much it wanteth that the couetous doe receiue any profite of that which they heape togither by the hinderance of their neighbours that they shal dye eternally but they that shal vse liberalitie and beneuolence taking heede from doing of wrong to their neighbours and giuing to euery man his owne shal bee deliuered from death and so shal liue foreuer Heere Solomon taketh iustice for hospitalitie and liberalitie for almes and good deedes for the workes of charitie and loue as the Scripture taketh it in other places But it may here seeme that Solomon doth attribute power vnto our workes to saue vs and so wee shoulde not obteine eternall life through grace but by our merites I answere that of ourselues wee are altogether voide of righteousnesse and if wee doe any workes it is because that God fauoureth vs and worketh the same in vs by his holy spirite and then he alloweth our workes of his onely goodnesse and not of their owne worthinesse and because they are pleasant vnto him he promiseth to reward them and doth attribute vnto them that which belongeth vnto his onely grace mercy And this is because he doeth freely loue vs buriyng all our faultes for neuer more to remember them And so albeit wee can deserue nothing by our works yet are they not in vaine for if they be done according to the word of God in vprightnesse of conscience they are witnesses that he loueth vs and doe assure vs that we shall not perishe but do fully certifie vs of eternal felicitie Besides this let vs note that they which haue the goodes of this world and care not to do good vnto others do possesse the treasures of iniquitie though they labour not to drawe vnto themselues the riches of others and that that they possesse be well gotten or be attained by gift or by succession of kindred 3 The Lorde will not famishe the soule of the righteous but hee casteth away the substacnce of the wicked Wee may see the wicked prosper and to abound in wealth they haue their ease and pleasures they spende their time ioyfully and haue rest and quietnesse and in the meane while the faithfull which studie to follow righteousnesse are poore and suffer muche sorrowe This is common and ordinary through all the world wherevpon it commeth that the children of God do enuie and are greeued and greatly tempted to forsake all righteousnesse and innocencie and to followe all wickednesse that they may be partakers of the ease with the wicked and to prosper for a time as they doe They which flatter not themselues in their infirmities and imperfections and that truely knowe what they are doe know and feele howe they are tossed with suche temptations Dauid in his Psalmes doeth declare to haue felt it as he confesseth Hee admonisheth vs not to vexe ourselues at the wicked neither to enuie them that Psal 73. 2 worke wickednesse And by the discourse of the Psalme hee sheweth vs that the goodly shew of the wicked is nothing but vanitie and that the poore estate of the faithful is much more better and more profitable then it seemeth or is thought to bee In following this doctrine Solomon would not haue fathers mothers to feare that their children which they shall instruct in wisedome and righteousnesse shoulde perishe and starue for hunger though they gather no great treasures for them Hee also instructeth vs all generally that wee should not put our trust in our goods though we abounde in them and that wee shoulde not bee discouraged whether we haue little or much prouided that we delight to walke in a safe conscience as God teach vs by his worde For to bring vs vnto this and to perswade vs it hee saith The Lord will not famish c. Our Lorde doeth giue vs the like doctrine in the sixth Chapter Mat. 6. 24. of Saint Matth No man can serue two maisters and so foorth to the ende of the Chapter But they which haue forsaken the Gospel and receiued the interim they which dare not confesse Iesus Christ for feare of loosing their liues goods do not beleeue his promises made by Dauid Solomon and Iesus Christe which haue spoken by the spirite of GOD and thus so muche as they can they make God a lyar spoyle him of his trueth and consequently of his diuinitie seeing hee cannot be God without his trueth Suche kinde of people and others which do trust in their riches shal finde themselues deceiued as they deserue They thinke to bee safe from euil and that their goodes shall not faile them but Solomon saith The Lorde casteth away the substance of the wicked The Lorde doeth this in diuers sortes as is dayly prooued to wit by warre by lawe by tempestes coldes and surfettinges in these manners hee casteth away the substance of the wicked when hee spoyleth them of them or that hee take them from the middest of their goodes when they thinke themselues to bee at rest and that it seemeth vnto them that nothing can hurt them Moreouer first of all let vs note that as in the seconde verse righteousnesse is taken for beneuolence so also in this place by the righteousnesse is ment him that renounceth all couetousnesse and doth dedicate himselfe to do good vnto his neighbours according as God hath made him able and feareth not that his goodes shoulde diminish or hee Psal 37. 16. 25. suffer want hee saith with Dauid A smal thing vnto the iust man is better than great riches to the wicked and mightie Againe I haue beene young and am olde yet I sawe neuer the righteous forsaken nor his seede begging breade Secondly that if wee would be satisfied we must fly the company of the wicked not to spare our goodes from the poore Thirdly that wee must not attribute any thing vnto fortune or chaunce as doe the vnfaithfull and idolaters which haue no true knowledge of God neither of his prouidence but as wee knowe that to him onely belongeth the conseruation and gouernment of all riches euen so also doth wasting and destruction It is he that satisfieth and giueth power to the meates and drinkes to susteine vs It is hee also which breaketh and ouerthroweth all substance of bread and wine taking from them the power of nourishing And thus it is needefull for vs that wee aske and craue of the Lorde Giue vs this day our dayly bread c. Fourthly when Solomon doth promise vs that which we see not with our corporall eyes but doe prooue and feele the cleane contrary after the sense of the fleshe hee teacheth vs that wee haue neede of faith whereby wee may bee armed against the slaunders of the crosse For when wee see that the wicked prosper
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
yee may see Wee ought not to bee troubled with this destruction as though it shoulde destroy vs with them For euen as in vsing our tongues wisely wee are not their companions in euil speaking proud words euen so their destruction shal not come neere vs but our lippes shall preserue vs that is to say that God wil allowe of our wordes and therefore he wil preserue vs from destruction not so that wee can deserue it by our lippes as it ought to bee manifest vnto vs. For sith wee knowe that it is the gift of God to gouerne wel our lippes wee must not doubt but that it commeth by onely grace that wee are preserued and safely kept But the Scripture hath his proprietie to attribute that to the instrument which belongeth onely to the workemaister which guideth them and this serueth to beare with our rudenesse and to be made more easie 4 Where none oxen are there the cribbe is emptie but muche increase commeth by the strength of the Oxe There is none of vs all but loueth wel to haue greate rents for to liue at ease in this worlde but forasmuche as there are many carelesse and slouthful which had rather be idle then to worke and applie their minds to folowe some honest vocation therefore they must suffer pouertie and vtterly be destitute of riches as Solomon hath exhorted and threatened them And now vnder other wordes hee signifieth the same thing saying Where none oxen are there the cribbe is emptie Solomon applieth himselfe heere to our kinde of speaking for whē we are altogether destitute of things wee vse to say that wee are cleane emptie Hee placeth one kinde of labour heere vnder the which hee comprehendeth al others and doth declare vnto vs that except wee doe diligently followe the estate wherevnto wee are called and vse necessary meanes to prouide for ourselues and our familie wee cannot looke but for pouertie as wee deserue the same Contrarily if we doe imploy the power that God doeth giue vs and duely doe our office wee shall abounde in al wealth that is necessary for vs and according as God shall see to bee expedient for to mainteine and keepe vs in his seruice Solomon doeth signifie this same when hee saith But much increase commeth by the strength of the Oxe We haue none other doctrine heere then suche as wee haue hearde alreadie oftentimes and it is not without cause that Solomon vseth repetition For we are slow negligent and slouthful and haue neede to be prouoked as it were spurred vp and often to bee put in remembrance what wee haue to doe Furthermore by the care that he hath to repeate this doctrine often he doth shew vs how necessary for vs it is to labour Euē as the oxen doe drawe the plough for to breake vp and turne ouer the earth and to make it fit to bring foorth fruit euen so also must euerie one of vs be occupied about our woorke after his calling and beare the yoke which God hath laide vpon vs neither must wee be ashamed to be compared vnto Oxen neither disdaine to learne of them seeing that the Scripture setteth them foorth before vs for to be our Maisters and Doctours not onely before the common people but also before the greatest as Ieremy doeth complaine therof Thou hast smitten thē but they haue refused to bee tamed by discipline Ier. 5. 3. 4. 5 Mat. 11. 2◠c. Let vs in no wise be like vnto such rebels but rather let vs folowe the exhortation of the Lord. If wee must needes become subiect vnto worke for to obteine enough of corporal liuing much more must wee submit ourselues vnto the lawe of the Lorde and folowe the wayes that God doeth teache vs by the which hee woulde leade vs to eternallife Otherwise if wee say with the wicked Let vs breake their bandes The Lord wil make vs subiect vnto Psal 2. 3. Deut. 28. 48 Iere. 28. 13. cruel maisters as he hath done heretofore to the children of Israel according as he had threatened them And shalt be subiect to thyne enemie c. Thou hast broken the yoakes of wood but thou shalt make for them yoakes of yron The Papistes as we may knowe are vnder a very harde and heauie yoake when they are vnder such Mat. 23. 4. maisters as our Lorde describeth Let vs acknowledge and confesse the blessings that God doeth giue vs in employing vs in his seruice and hee wil giue vnto vs abundance of reuenewes chiefly such as are spiritual For seeing he commandeth Thou shalt not muzzle Deut. 25. 4. the Oxe that treadeth out the corne hee wil not leaue vs destitute of necessary things But if wee despise the blessings hee giueth vs and doe rebel against him let vs looke for punishment I haue nourished Esay 1. 2. and brought vp children but they haue rebelled against mee and consequently the desolations wherewith God hath threatened his people came vpon them 5 A faithfull witnesse will not lie but a false recorde will speake lyes This saying of Solomon is so manyfest and knowne to all men which haue the least good naturall wit and vnderstanding that it needeth none exposition but onely to bee considered vpon and thereby wee ought to learne not to lye but to say the trueth in all our talke And the rather because wee take it not wel to be counted or called lyars or false witnesses but faithful and true but chiefly because that God which ought to bee preferred before al our desires and affections our honour and reputation abhorreth falsenesse and lying as hee hath declared by his Lawe Deut. 19 and cōmendeth trueth vnto vs highly which he loueth otherwise hee Exo. 20. 7. 16. 23. 1. Leu. 19. 11. 12. Deut. 19. 16 2. Tim. 2. 13. Iohn 14. 6. 17. 17. shoulde denie himselfe the which we ought neither to thinke nor say and also it cannot bee Though we beleeue not yet abideth he faithful hee cannot denie himselfe Hee himselfe also is the trueth seeing that he neither is nor can bee separated from his word which saith I am the way the trueth and the life Sanctifie them with thy trueth Thy worde is trueth But forasmuch as euery man is a lyar we must confesse that of our nature wee are al false witnesses and therefore if wee wil become true witnesses wee haue neede that God woulde send and communicate his holy Spirite vnto vs who is the Spirite of trueth which leade the disciples of our Lord Iesus Christ into all truth for the which to obteine wee must pray Take not thy worde of trueth vtterly out of my mouth for I waite for thy iudgementes It is Psal 119. 43. 5. 7. necessary for vs that in all our wordes and talke wee bee armed with trueth if wee will not perishe For the Prophet Dauid saith Thou shalt destroy all them which speake leasing Wee haue a fearefull example thereof in the fifth Chapter of
can eyther by heaping vp of goods and riches together or by credite and power or by leagues with the more mightie more noble then themselues yet must their house fall for it is not built vppon the rocke Albeit then that the wicked doe boast and brag and exalt and lift vp themselues yet shal they not continue They thinke they are verie sure and stable as Solomon doeth signifie it attributing an house vnto them and attributing vnto the righteous but a simple tabernacle the which oftentimes is litle and lowe and easily remoued hither and thither Notwithstanding hee compareth the florishing state of the righteous vnto the appearance of the long continuance of the house of the wicked and doth also preferre the same before it when hee saith But the Tabernacle of the righteous shal florish First of al let vs note that when a simple and weake tabernacle is preferred vnto an house which seemeth strong and mightie wee are taught not to stay nor to trust vnto the fayre shewes of this worlde but rather to seeke humble thinges and to be contented with a lowe degree so doing we shal be raised vp vnto an excellent and euerlasting highnesse Secondly forasmuch as the state of the wicked is compared vnto an house wee must not therefore maruell though they bee greate in outwarde sight and doe long stande as it seemeth to those which haue not like prosperitie Their state is compared vnto an house but like to such an house as shal be destroyed and shal ouerwhelme such as are therein Nowe there is none of vs but had rather dwel in such a light tabernacle then to dwel in such a decayed house how great and faire soeuer it be They which know of destruction at hande cannot dwel but in great feare And forasmuch as the scripture compareth the state of the righteous vnto a tabernacle against the wicked their estate therefore wee must not departe from righteousnesse though that in folowing thereof wee bee despised of the worlde and that our condition be worse in outwarde sight then the same of the wicked For the pouertie of the faythful patiently borne is much more worth then the great prosperitie of the wicked Solomon doth signifie it when against destruction he setteth florishing saying But the tabernacle of the righteous shall florishe But seeing that the floure is soone passed and gone and that it withereth becōmeth haye very quickly dryeth as we dayly see and that the scripture compareth the most excellent thinges of this worlde vnto a floure to shewe therby their vnstablenesse inconstancie and vanitie it may seeme therefore that the excellent state of the righteous is not duely Iob. 14. 2. Psal 103. 15 Esay 4. 7. Iames. 1. 10. nor rightly signified when it is said that their tabernacle shal florish To the which I answere albeit that the floure is of smal continuance yet after winter in the which it seemeth that al herbes are deade when the spring time commeth in the which all herbes and rootes of the earth doe waxe greene spring and floorish wee finde al things well and in good case whereat we reioyce The Scripture also for to signifie the prosperous and blessed estate of the faithful doeth attribute to them flourishing it saith Heereafter Iacob shall Esai 27. 6. 35. 1. take roote Israel shal floorish grow the world shal bee filled with fruite The desert the wildernes shal reioyce and the wast ground shal be glad and floorish as the rose c. Such as be planted Psal 92. 13 14. in the house of the Lorde shal floorish in the courtes of our God And because that this prosperous and floorishing estate is not outwardly seene but that the faythfull most commonly are vnder affliction as experience doeth teach it The Scripture sayth not that they doe floorish for they are now as it were in the winter but it saith that they shal florish And herein it sheweth that their flowre shal continue euen for euer Solomon doth wel shew it here when against destruction he setteth flourishing 12 There is a way which seemeth right to a man but the yssues thereof are the wayes of death When any thing is often done in the world it seemeth there is no euil in it Wherevpon it followeth that it seemeth good and right seeing that betweene good and euill betweene wrong and right there is no difference There are but a fewe which be of this opinion but in al estates almost custome is made a law though it be against the honour of God and against the loue of our neighbour We may see the same in superstitions and idolatries in craftes and occupations in trades and merchandize Because the way that such folkes doe holde is commonly vsed therefore it seemeth too them right but they shal at the last feele that they wandred and went astraye after diuers sortes and very greeuously as Solomon doeth signifie the same when he sayth But the yssues thereof are the wayes of death Wherein he teacheth the very same thing that Moses taught the children of Israe Ye shall not doe after al these thinges that wee doe here this day that is euery man whatsoeuer Deu. 12. 8. seemeth him good in his owne eyes And immediately after hee Deut. 12. 8. threateneth that if wee followe that which is right in our owne minde and opinion that wee shal dye not onely temporally and corporally the which is common both to men and to beastes to the Eccles 3. 19. 9. 2. iust and vniust and also wee see that they which walke right after the iudgement of the worlde are not in so great danger of corporal death as are they which seeke to please God according to his word Who are rather counted sheepe for the slaughter But chiefly by eternal death wherein the wicked shal knowe that the way which Rom. 8. 36. they haue holden was not the right way Suche knowledge shal profite them nothing but further to torment them Wherefore let vs vnderstande that Solomon doth Wis 5. 3. admonishe vs to walke cleane contrarie to our owne opinion and fantasie if wee wil auoide death and obteine life Furthermore hee sheweth vs that wee al of ourselues do tend vnto death for wee thinke that wee are so wise that wee can alone guide ourselues This same is common to al men vntil they be regenerate and sanctified by the Spirite of God who by his annointing doeth teach and leade them To the ende then that we do not enter into the wayes of death Let vs pray Leade mee O Lord Psal 5. 8. 25. 4. in thy righteousnes because of mine enemies c. Againe Shewe me thy wayes O Lorde and teache mee thy pathes c. 13 Euen in laughing the heart is sorowful and the ende of that mirth is heauines When the worldlinges and carnal men doe feele themselues troubled and grieued or when they wil put away and resist
which is contrary vnto the outwarde man that is say for the inwarde man This spirit wee cannot haue of ourselues and therefore let vs aske Make mee a cleane heart O God and renewe a right spirite within mee This spirite is the meanes the strength and power which causeth our spirite strongly and manfully to beare al afflictions and aduersities which happen in this life and doe weaken and corrupt it and causeth that wee bee not grieued for any defaute that wee haue of necessarie things appertayning to the state of this life It is the spirite that maketh vs not to bee effeminate to bee afraide of our owne shadowe for to make vs soroweful and to trouble vs with the least hurte that might happen but giueth vs a mans hearte for to resist the temptations strongly to suffer patiently the miseries ioyfully to beare the burthens that our outward man refuseth and reiecteth for his weakenesse Beholde howe wee must vnderstande the spirite of a man wil sustaine his infirmitie to wit of man And also Solomon doeth giue it so to bee vnderstood when hee asketh But a wounded spirit who can beare it For against the spirit of man hee setteth a wounded sorowful and grieued and which hath no might the which is the spirite or courage of effeminate persons which are immediatly feared and quake at the shaking of euery leafe and weepe for the least griefe and faint and fal vnder the least burthen that can be laide vpon them It is vnpossible for man that hath such a spirite or courage so weake that he shoulde bee able to beare any thing seeing that his heart faileth him neither is it possible for the outwarde man euer to bee able to resist Let vs then vnderstande howe Solomon doeth heere admonishe vs that wee shoulde not bee afraide for the greatnesse and heauinesse of afflictions which happen vnto vs in this worlde but that putting our trust in God wee shoulde reioyce euen in the most hardest and troublesome time being certaine that the Lorde wil giue vs a good ende 15 A wise hearte getteth knowledge and the eare of the wise seeketh learning It is commonly saide that knowledge is a faire possession and therefore many doe aspire vnto it and looke after it as they thinke but yet fewe people doe atteine it for many in steade of folowing knowledge to be indewed therewith and to obteine it goe backewarde flying from it as from the pestilence euen as do the simple and idiots in Poperie when they dare or wil not reade the holy scriptures nor heare the pure trueth lest they should bee poysoned ther with and as doe the mockers and contemners which wil not learne so much goodnesse least they should be too wise and breake their wits These fellowes what worldly knowledge soeuer they haue yet are they ignorant what carnal wisdom soeuer they haue yet are they fooles And thus they get not knowledge and so long as they remaine in such fantasies neither can they nor wil they obteine her for she entreth not but into the hearte of the wise as Solomon doth pronounce it saying A wise heart getteth knowledge Wee expounde this same of the pure trueth of the word of God the which onely is worthy to be named knowledge Notwithstāding we do not refuse the knowledge of men and liberal artes which are giftes of God serue this present life but when wee haue learned them perfitly yet are wee blinde and ignorant stil except we haue the pure truth and that we submit and subiect al other sciences vnto the same And therefore for to be partakers of this getting we must not be like vnto brute beastes which haue no vnderstanding but we must haue an hart of vnderstanding and knowledge Solomon doeth teache vs what wee shal doe for to obteine this wisedome and learning when hee saith And the eare of the wise seeketh learning This is that wee shoulde haue a true affection to know the wil of God by his word and that for to attaine this knowledge we should become the schollers and disciples of God and of our Lord Iesus Christ reading the scriptures and hearing them diligently which purely preache the trueth And let vs note that he calleth not them wise which neede not to be taught but those which haue a right affection to learne to bee taught otherwise they shoulde not neede to seeke for learning Let vs also note that forasmuch as Solomō calleth knowledge a getting he teacheth vs that in the same is great profit seeing also that it is gotten by the wise and that he hath his desire thereuppon the which is signified by the hart And also that we must not thinke a wise man wil set his heart vpon a thing of nothing and vnprofitable And as touching the vtilitie and profit of this getting wee haue seene it handled heere before in diuers places 16 A mans gift enlargeth him and leadeth him before great men Solomon hath heeretofore rebuked the couetousnesse and vniustice of Magistrates Iudges and gouernours of the earth And because Pro. 17. 8. 23. that such wickednesses doe reigne and abounde in the worlde and are rooted so deepe in mens heartes that at al times and in al countries they haue spread forth their branches and brought forth their wicked fruites hee is not satisfied with the foresaide reprehensions but to make these couetous vngodly wicked theeues which occupie the seate of God the more vnexcusable hee doeth touche and reprooue them for this that the poore which bring thē no giftes are troden downe and oppressed and as compelled and not of free accesse but onely they which bring giftes are best welcome when hee saith A mans gift c. Heere hee compareth the presenter of giftes vnto a messenger that is thought to bring some good newes or that commeth from some greate Lorde they wil make those stande backe which hinder him to passe and come neere to doe his message they wil giue place vnto him and bring him to the kings chamber and shal be wel receiued not only of the meane sorte but of the king himselfe and of the greatest nobles of his court Euen so is it with him that bringeth giftes he is wil come towardes wicked iudges they wil not let him tarrie and waite at the gate to catche colde or for to be preassed and thrust of with one then with another which come and waite at the gate but the gate is opened so soone as hee commeth and is brought in Hee calleth heere the wicked iudges and magistrates great men because that God hath raysed them vp into authoritie and that they are in so excellent an estate that others are subiect vnto them or that themselues Rom. 13. 1. doe praise themselues and esteeme themselues so much that they thinke none ought to come neere vnto thē except they please Nowe after what sorte soeuer he calleth them greate yet doth hee put them in minde of their office teaching them
but rather to hate and abhorre them Lot hath prooued it Moyses Ioseph and the Prophetes Gen. 19. Exo. 2. 13. Gen 37. Esai 29. 20. 21. Amos. 5. 10. also who make complaintes and threatninges for the same Wee also prooue the like at this present in some which vaunt themselues to be reformed according to the Gospel For there is none that they hate more then them which shew them the truth Wherfore when Solomon saieth But in them that rebuke him he shal haue pleasure Knowe wee that he speaketh not of the common vse of the worlde but of the iudgement of the conscience which none can flye be he neuer so wicked and repugnant to the same For seeing we iudge it weldone to rebuke chastise correct those which are of dissolute maners we are ouercome in our owne heartes to take pleasure in them which rebuke vs and to take it in good part and to allowe of their zeale and prayse their affection and studie Nowe although the wicked iudge it so wil they nil they yet neuerthelesse they are greeued and vexed at corrections and reprehensions And therefore they force themselues as much as they can to shake of the pleasure that they ought to take in those that rebuke them And so it is principally of the good wise and iust that Solomon speaketh when he saith But in them that rebuke him he shall haue pleasure For as we haue seene he that chastizeth the scorner Pro. 9. 7. 8. receiueth shame c. One might according to the opinion of some say that it is God who hath in fauour them which reprehend the wicked as it is true indeed For seeing hee commandeth by his worde that one should reprooue and correct them which offend it foloweth that they which obey him in this are pleasant agreeable to him and that hee loueth them This exposition is verie agreeable to the promise folowing And vppon them shal come c. For God rewardeth them largely whome hee loueth and accepteth The great largenesse is set downe when Solomon is not content to say Blessing shal come But hee sayeth Blessing of goodnesse Also wee can not obtaine any goodnesse but by the liberalitie and bountie of our God When therfore blessing is ioyned with pleasure it is verie requisite to attribute the pleasure to God from whome onely proceedeth al blessing Neuerthelesse if wee regarde the former sentence of the 24. verse where it is saide that the people wil curse him that sayeth to the wicked Thou arte iust The first sense shal be agreeable And though al blessing come from onely the Lorde yet it is no inconuenience to say that of them which take pleasure in those that rebuke them shal come the blessing of goodnesse because they shal prayse blesse and thanke the rebukers and be at their commaundement and doe them al the good that they can possibly One may also say that blessing of goodnesse shal come vppon them which take pleasure in them that rebuke them And because the sense may be so diuerse it is best to say impersonally but in them that rebuke him shal be pleasure And it is good reason that the rebukers which argue and reprooue vs in the name of God and by his worde be pleasant and agreeable to vs and that wee wishe them al goodnesse seeing that in admonishing and reprehending vs they vse the scripture to aduance vs and make vs the more perfect Al the scripture is diuinely inspired and profitable for doctrine for reprehension for correction 2. Tim. 3. 16. for instruction which is in iustice That the man of God may be absolute beeing made perfect to al good workes c. And to deliuer vs from our sinnes that we may be saued They therefore Iam. 5. 19. 20 which rebuke are wel woorthie to be blessed when by their meanes wee obtaine not onely amendment of life but also remission of sinnes and saluation of the soule Meanewhile it behooueth them greatly which busie themselues to reprehende that they be pure of spirite to rule and maister and that they be voide of ambition and heresie as our Lorde Iesus Christ teacheth vs. Otherwise although that they which rebuke vs are wel worthie of reprehension yet neuerthelesse wee are more culpable and woorthie of more condemnation 26 They shal kisse the lippes of him that answereth vpright wordes They vse to kisse in diuers sortes Some kisse their neighbors Gen. 27. 26 27. 29. 11. 13. 31 55. 33. 4 45. 15. 2. Sam. 20. 9. Gen. 50. 1 Exo. 1 87. Luk. 7. 38 Psal 2. 12 in signe of peace and amitie but the signe is not alwayes ioyned with true meaning Others kisse for delight and voluptuousnesse as doe the carnal and wanton worldlings And others kisse in signe of reuerence and subiection or obedience as Ioseph cast himselfe vpon his fathers face and wept ouer him and kissed him And as Moyses yssued out before his father in law and kneeled downe and kissed him And as the woman of euil lyfe beeing behynde our Sauiour Christ wept and began to washe his feete with teares and kissed them To suche maner of kissing wee are inuited Kisse the Sonne c. Wee are so bidden because it is meete that wee subiect ourselues to the Sonne of God which hath al power rule in heauen and on earth And therefore when the Lorde hath made vs subiect to Superiour powers and to them which are placed in preheminence it behooueth vs to kisse them which is that wee ought to doe them homage and shewe them honour and obedience as God commandeth vs. The seconde maner of kissing is filthie and infamous amongest those to whome it belongeth not and also amongest those to whome it doeth belong it is not without fault because they vse it not in suche sobrietie and tempearance as is requisite and it is because our affections are neuer so pure and wel gouerned as they ought to be But betweene Iesus Christ his Church the kisse of delight and pleasure is holie pure and cleane and is most necessarie for vs aboue al things therfore the church requireth but her spouse to kisse her As for the first kinde of kissing it hath bene at al times in vse and good estimation as we may see by the scriptures Nowe it behooueth vs to see howe one shal kisse the lippes of him that answereth That is to say hee speaketh and saieth vpright wordes which are of trueth iustice and edification Can. 1. 2. Act. 26. 37. 1. Cor. 16. 20 2. Cor. 13. 12 It may wel appeare that men wil not kisse them on the first mamaner for they haue in hate and persecute them which are true and iust and which carie sounde doctrine and vtter iust iudgement as the heathen themselues haue knowne and confesse it also experience hath shewed it al times and in the scripture there are many complaints thereof They wil not kisse them on the second manner for commonly