day they continue Solomon doth shew it when he saith 2 She standeth in the top c. This is the same that hath bin saide before in the first Chapter verses 20. 21. But besides that which was there said we must note that Solomon vseth both there and heere a Verbe that signifieth to crie aloude either for ioy or for sorrow Nowe when hee crieth after men and that it is not for any vertue they haue but rather to reproue them for their sinnes then it followeth that the crye is made for griefe and sorrow That it is after men he expresseth 4 O men c. And that it is not for their vertues he sheweth when he calleth them ignorant and fooles saying 5 O yee foolish men vnderstande wisedome c. But although respecting them with whom he hath to doe hee is minded to crie for sorrow pitie and compassiō that he hath to see thē without vnderstanding and without hart yet he crieth chiefly for an other respect to wit because it is his duetie to crie and also that hee crieth not by pronoūcing vaine friuolous things as he declareth 6 Giue eare for I wil speake c. When Solomon in the person of wisdome is not greeued with much speaking but vseth copy and is plentifull in wordes saying I call you my voyce crieth vnderstande be learned hearken hee sheweth vs the great compassion that hee hath of the foolishnesse of men and therewith speaketh cheerefully and doth shewe vs that albeit that after the outwarde apparance wee thinke not to profite by preaching by exhortations and corrections that yet we must not be greeued too doe our office of teaching exhorting correcting reproouing and threatning by following Moses the Prophetes Iesus Christe and his Apostles And also albeit that the ignorant and foolish that wil not yeeld vnto the trueth but followe wickednesse and lying doe wel deserue to be deceiued by lyes and be left in a reprobate sense that yet our office is to speake of excellent thinges worthy to be proclaimed and which are so cleare and manifest that none can bee deceiued in hearing them so that any man cannot be turned from righteousnesse and equitie but that they shew the right way of them rather Solomon doth giue vs well to vnderstande this same when after hauing promised notable excellent or cleare thinges hee promiseth to teach thinges that are right by the opening of his lippes Wherevpon the reason followeth 7 For my mouth shall speake the trueth c. When Solomon setteth trueth in his mouth that speaketh notable things hee 1. Cor. 1. 2. 4 Col. 2. 8. sheweth that the Minister for to declare excellent thinges must not come with highnesse of wordes or wisedome neither must his preaching stand in inticing words of mans wisdome but in pure trueth also that the people should take heed to be ouertakē by Philosophie and vaine deception according to the tradition of men and institutions of the worlde Moreouer when Solomon placeth trueth against wickednesse we ought to vnderdande that the trueth standeth not onely in wordes but in sinceritie of hearte in vprightnesse of conscience in holy thoughtes in good desires and in a strong and liuely faith the which worketh by loue not fained doing good and righteous vnto the glory of God and profite and edifiyng of our neighbour thus doing wee may truely say with Solomon My mouth shall speake the trueth We must also vnderstand that whatsoeuer is contrary vnto the trueth is wickednesse and wee must abhorre and detest it though it haue an external faire appearance and that the wise men of the worlde doe praise it neuerthelesse Solomon speaketh heere chiefly of the doctrine of trueth the which is pronounced for to turne man away from his wickednesse and to guide him vnto iustice and equitie the which he sheweth when he faith 8 Al the words of my mouth c. If thē we would be preserued from frowardnesse and dissolution we must followe the sayinges of wisedome which teacheth vs by Solomon and by the Ministers of trueth whose doctrine tendeth to none other end then that al wickednesse being forsaken we shoulde giue ourselues vnto righteousnesse by deniyng all superstition and idolatrie all infidelitie and distrust all filthinesse and dishonestie all iniurie and wrong al deceipt and vnfaithfulnesse and that wee shoulde serue one onely God by faith in spirite and trueth and our neighbours in loue seeking that which is for their profite in al honestie chastitie It is the righteousnes that is taught vs by the sayings of wisdom to the which we must be very attentiue if we would easily attaine therto and not to remain in ignorance if we wil find them plaine he declareth saying 9 They are all plaine c. Also none but the carelesse ignorant and contemners doe finde the worde of GOD troublesome hard sharpe and seuere It behoueth vs then to be learned to be diligent to get knowledge and to preferre it before al thinges that can be desired in the worlde how precious soeuer they be Solomon doth cal vs therevnto when he saith 10 Receiue mine instruction c. Then shall we haue true knowledge Chap. 2. verses 1. 2. 3. 4. 5. It is not without cause that he doth thus admonish vs as he doth shew saying 11 For wisedome is better then precious stones c. This is the same that he hath saide in the 3. Chapter in the 13. 14. 15. verses and also againe in the same Chapt. in the 16. 17. 18. 19. 20. verses he hath shewed in what sort it is better The reasons that he hath giuen vs heeretofore ought to be sufficient to make vs careful to followe wisedome and to be diligent hearers of his sayings but for to stirre vs vp furthermore Solomon doth shewe vs here againe how wisdome is better when he saith 12 I wisdome dwell with prudence c. What abundance of wealth and what ease and pleasures soeuer man can haue yet hee is neither the wiser nor discreter thē if he were poore miserable but in what state and condition soeuer we be yet if we haue wisedome wee are discrete and wel aduised and gouerned Better is the Eccle. 4. 13. 9. 15. poore and wise childe than an olde and foolish king which wil be no more admonished And there was founde therein a poore and wise man and he deliuered the citie by his wisedome And because there is none of sounde iudgement which doth not much more desire to haue discretion and counsell for to be able to gouerne himselfe and to keepe himselfe from hurt and danger rather then to haue great riches and therewith to be ignorant and foolishe it followeth thereof that wisedome is best I say expresly of sound iudgement for we must not make cōparison of things after the opiniō fantasie of people which are of a frowarde or corrupted iudgement as are al they which haue their minde on this worlde they care
also there where they bragg of the reformation of the Gospel Also when hee saieth in a day hee meaneth not that the foole doeth spue foorth al the poyson of his hearte in one day or in a little tyme. Experience teacheth vs the contrarie for wee see that from day to day the wicked shewe themselues more furious against the faithful but hee meaneth that they are easie and doe sodainely shewe their impatiencie and furie In this Solomon doeth exhorte vs that wee woulde not bee hastily angry except wee woulde bee counted fooles that is to say contemners of GOD and of his woorde the which for to obey and to fulfil the humour of choler is not fit neither do they care also and therefore Saint Iames doeth admonishe vs Let euery man bee swift to heare and slowe to anger c. Wee see heere that wee ought highly to esteeme gentlenes softnesse meekenesse and friendlinesse when wee woulde not that men shoulde esteeme vs fooles nor contemners of God If wee bee indued with such goodnesse as that we would not despise God labour also that he may not bee despised and that his name shoulde not bee blasphemed by vs likewise wee wil easily dissemble and couer the imperfections of our neighbours and wil not seeke to make them a reproche neither to lay any faulte to their charge though they haue offended vs and shal bee led and induced thus to gouerne ourselues by an holy wisedome and good counsel Solomon doth teach vs this same when hee saith But hee that couereth shame is wise That wee must thus vnderstande this sentence Solomon himselfe doeth shewe it when against the knowledge of wrath hee setteth hyding or couering of shame and against the foole hee setteth the wise man And though the Antithesis be very propre euen according to mans reason yet Solomon speaketh against the opinion and iudgement of the worlde in both the partes of this Prouerbe For first of al the worlde esteemeth and iudgeth the hearte of man to bee vpright and perfite and not fearefull nor cowardely if when hee sheweth by wrath and anger that hee cannot beare if hee feele himselfe grieued and that hee is ready to reuenge himselfe eyther by woorde or by deede Secondarily the worlde doth not count this discretion or wisedome when a man wil dissemble or couer an offence and that hee is not quicke to reuile and rage against him that hath offended him except hee flye for to take the better leape that is to say to seeke to haue him whome hee iudgeth to bee his enemie at his more aduantage and to handle him after his desire Solomon speaketh not of such wisedome which is rather set malice but of the same whereby wee beare with our neighbour and wish not to anger nor hurte him This wisedome proceedeth of true charitie whereunto 1. Cor. 13. 4 Ephe. 4. 2. 32. 5. 2. Col. 3. 13. Mat. 5. 39. Rom. 12. 14. 17. 13. 4 wee are exhorted Let vs therefore knowe that wee are heere admonished to flye and eschue reuenging of our owne and priuate iniurie as also our Lorde doth teache vs. But yet notwithstanding let vs not thinke but that it is lawefull for the faythful and Christians to exercise and execute the office of a Magistrate and iudge in dooing iustice by wrath vppon him that doth euil 17 Hee that speaketh trueth will shewe righteousnes but a false witnesse vseth disceit There are many wayes of speaking trueth though there bee Iohn 14. 6. 17. 17. Ephe. 4. 25. not diuers truthes but one which is God and his word Our Lord doeth shewe it and therefore in what state soeuer we be wee must speake trueth Nowe forasmuch as there are diuers states it foloweth there are many wayes of speaking trueth the which may bee gathered into foure partes First of al the Pastors of the Churche which are Ministers of the woorde of trueth which aboue al other ought to professe trueth haue their manner of speaking trueth by publike and priuate preaching the pure Gospel and by the same to admonishe to reprooue to comforte to chide and threaten and to make afraide Secondarily Iudges and Magistrates which ought to bee righteous and not falsly blamed haue their kinde of speaking trueth when they pronounce their sentences with desire of Exo. 18. 21. 23. 1. giftes without regarding the person but onely according as matters shal be duely and plainly prooued c. Thirdly they which are called for witnesses haue their way of speaking trueth when they plainely declare that which they knowe and desire not to slaunder nor flatter nor to speake any thing that may hurte the good name of their neighbour neither to hurte him either in his body or in his goods but doe labour to obey the commandementes of GOD written in Exodus the 20. chapter and 23. chapter Fourthly the manner of speaking trueth in our common familiar and priuate talke is that wee shoulde talke togither of thinges and matters euen so as they are and as wee knowe them without flattering and slaundering without affection of telling newes and without delighting to consume and passe away the time in reasoning and babbling as vaine people giuen to ydlenesse and slouthfulnesse for it is very harde for such men to go foreward in the truth but must needs frō the great vanitie of their heartes speake vaine thinges whose steppes wee may not follow and therefore must wee be sober in woordes and also not to open our mouthes but to talke and commen of thinges profitable and necessarie as of thinges which may serue to the glory of GOD and profite of our neighbours and of those matters which concerne our state and vocation c. Loe these are the manners the which wee must holde in speaking trueth vnto the which if wee bee wel giuen wee will vtter nothing that may redounde to the hurte of our neighbours but will rather procure that right may be done to them and to render to euery man that which is his without fraude or deceit Solomon doeth signifie the same saying Hee that speaketh truth wil shew righteousnesse The Ministers of the woorde doe wel preache righteousnesse when by their ministery they labour to turne vs away from al superstition and Idolatry and from al iniquitie and wickednesse whereby the Deuill doeth holde vs captiue vnder his tyrannie that they might deliuer vs from the same and by fayth to make vs partakers of the righteousnesse of our Lorde The Magistrates do shewe foorth righteousnesse when by their sentences and iudgementes they render right to them to whome it belongeth c. The witnesses by their true depositions doe shewe foorth righteousnesse for so much as in them lyeth they guide the iudges and shewe them the waye to minister iustice Also when in our familiar talke and communication wee continewe speaking of trueth wee shewe foorth iustice for our woordes doe tende neither to disceite nor hurte but to doe right pleasure and seruice
make vs to tremble and quake before God as men do before a sharp seuere cruel iudge but hee speaketh of suche a feare as doeth leade vs to honour God and to giue him willing obedience Hee doeth wel giue it to vnderstande when against feare hee setteth contempt saying But hee that is lewde in his wayes despiseth him After what sort soeuer wee take this worde his wayes either for the wayes of God that is to say for the kind of liuing and gouernment in this world that god teacheth vs by his worde or for the wayes of man that is to say for the conuersation that man ought to follow there shal be no inconuenience at al and the sense shal be al one For seeing that man is the creature of God hee ought not to haue other wayes then those which God teacheth him and commandeth him but ought to walk straight in them without turning from them either to the one side or to the other otherwise man doeth not feare God nor honour him but doeth despise him as Solomon doeth pronounce and heerein hee doth threaten al hypocrites and dissemblers al idolaters and superstitious al those which worke iniquitie shewing them that they can looke for nothing but destruction and damnation seeing they despise the authour of life and saluation Furthermore let vs note that if wee wil turne this sentence backwarde and say who so feareth the Lord walketh in his righteousnesse but hee that doeth despise him is lewd in his wayes the later sense shal not repugne the former but we shal heere learne as the trueth is that it is the feare of the Lorde which maketh men to walke in righteousnesse and contrarily that it is contempt of God which turneth mē aside and maketh them lewde in their waies 3 In the mouth of the foolish is the rod of pride but the lips of the wise preserue them It seemeth vnto the wicked which haue authoritie and power or thinke to haue maintenance and bee supported that it is lawfull for them to speake what they list and indeede they vse their tongues at theyr pleasure as a theefe doeth his sworde and muche worse for they sharpen not their tongues onely against men by wicked wordes by commandementes importable by false witnesse bearing lying flatteringes and slaunderings and backbitings but also against God in forsaking him and giuing themselues vnto the Diuel in cursing swearing and forswearing blaspheming and taking his name in iest and in aswel mingling it with the vanities and filthinesse as with humane and diuelishe doctrines with vnshameful and wanton songes in such wise that a man may blame them Thou giuest thy mouth to euil and with thy tongue thou forgest Psal 50. 19. 7. 9. 11. deceite euen so also wee may complaine that they haue lifted vpp their mouthes to heauen This is to haue the rod of pride in their mouth when they doe thus vse it against God and against their neighbours as they thinke without hurt and danger it is lawful Psal 10. 11. 94. 7 for them to raile For they say God will neuer see it neither wil the God of Iacob regard it And as touching men because they open their mouth against the innocent and weake they boldly say With our tongues we wil preuaile and our lippes are our owne Psal 12. 4 who is Lorde ouer vs But wee may say vnto them yee that are without vnderstanding heare and you fooles when will yee bee taught Therefore albeit that they thinke to remaine vnpunished yet shal they not escape nor auoide rhe hand of the Lorde for it is saide These thinges hast thou doone and I helde my tongue therefore thou thoughtest that I was like thee but I will reproue thee and set them in order before thee Againe Surely thou hast Psalm 50. 21 Psal 73. 18. Psal 94. 21. set them in slippery places and castest them downe into desolation Again They gather them together against the soule of the righteous and condemne the innocent blood Solomon doeth heere after a sorte threaten them with this destruction when hee doeth attribute pride vnto them for that which is highly esteemed before mē Luke 16. 15. 1. 51. is abhominable before God And the virgin Mary saith Hee hath scattered the proude in the imagination of their heartes God resisteth the proude and giueth grace vnto the humble Hee signifieth also their destruction when against the rodde of pride hee setteth the preseruation and conseruation of the wise saying But the lippes of the wyse preserue them The preseruation whereof hee speaketh is not worldly nor temporal it is neither corporal nor carnal for there are no people in the worlde counted more folishe proude and arrogant in wordes then the wise therefore are they hated and persecuted and put to death They speake trueth which the worlde cannot beare the which also the heathen haue knowne and saide That trueth getteth hatred But we must stay ourselues vppon the worde of the Lorde If the worlde hate you yee knowe that it hated mee before you Againe they shal excommunicate Iohn 15. 1◠16. 2 you yea the time shal come that whosoeuer killeth you wil thynke that hee doeth God seruice This is not the conseruation or temporal preseruation that is heere spoken of nor wherevpon wee must bee staied but Solomon speaketh chiefly of the spiritual and eternal preseruation as also the destruction of the foolishe which doe proudly speake is eternal True it is that as sometimes God sendeth temporal punishmentes too the wicked and is visibly reuenged of him euen so according as hee seeth expedient hee sheweth and declareth himselfe the preseruer of the wise Noe and other haue prooued it true And forasmuche as wee desire to bee preserued wee must cast from vs the rodde of pride and take the lippes which are opened with humilitie and modestie with trueth and temperancie The which wee cannot doe of ourselues And therefore let vs pray Open my lippes O Lorde and my mouth shal shewe foorth thy prayse Againe Set Psal 51. 17. 141. 3 a watche O Lorde before my mouth and keepe the doore of my lippes Thus doing wee shall not bee comprehended among them of whome the Scripture complaineth For there is no constancie in their mouth within they are very corruption their throte Psal 5. 9. 57. 4. 64. 2. 3. is an open sepulchre and they flatter with their tongue My soule is among Lions I lie among the children of men that are set on fire whose teeth are speares and arrowes and the tongue a sharpe sworde Hide mee from the conspiracie of the wicked and from the rage of the workers of iniquitie which haue whet their tongue like a sword and shot foorth their arrowes euē bitter words c Psal 140. 3. They haue sharpened their tongues like a Serpent Adders poyson is vnder their lippes Such kinde of people fal into destruction as in the places before alledged
damnation Contrarily vnto them which thinke wel that is to say which haue set their loue on the lawe of the Lord for to giue him the honour which hee damandeth thereby and for to serue profit their neighbours shal be graunted mercy and trueth For as they labour to be faythful vnto God by giuing true obedience vnto his worde and beeing gentle vnto their neighbours giuing them faithfully all their duetie euen so the Lorde wil make them partakers of his true and vnfallible promises he wil raise them vp according as they shal haue neede such men as wil shewe them fauour and intreate them with al meekenesse and gentlenesse such as wil imagine no treason or other wickednesse against them neither shal cease to doe thē good according to his faythful and gracious promises vntil that in the heauenly ioy and felicitie he giue thē the ful fruition of thē For his merciful kindnesse is euer more and more towardes vs and the Psa 117. 2. truth of the Lord endureth for euer Let vs note that Solomon doth not preache vnto vs the merite of our workes when he promiseth mercy truth vnto them which thinke good things but he would haue vs while we giue ourselues vnto goodnes that we should not praise our thoughts operations as though there were any worthinesse or excellencie in vs which might moue or binde God to do vs good But that we should stay ourselues vpon the gentlenes goodnesse or mercy of the Lord by the which only he is moued to loue vs to do vs good according to his gracious promises in the performing wherof he sheweth the truth of his grace only not for to giue vs that which our workes do deserue for he can owe vs Rom. 4. 13. nothing For the promise was not made vnto Abraham to bee the heyre of the worlde by the lawe but by the righteousnes of fayth Rom. 3. 24. 25. 15. 2. 2. Cor. 1. 20. Secondly let vs note that Solomon is heere no lawe giuer but an Euangelist leading vs vnto Iesus Christ For we obteine no mercy but by him only For the promises of God are yea and amenin him 23 In all labour there is abundance but the talke of the lippes bringeth onely want Solomon heere before hath spoken many sentences for to exhorte Pro. 6. 6. 10. 45. 12. 11. 27. 13. 4. 11. 23. 14. 4. Gene. 3. 1◠vs vnto care and diligence vnto labour and trauaile And if wee were such as we ought to bee to wit very careful to obey the word of the Lorde and willing to beare the burthen which hee layeth vpon vs Solomon shoulde not haue needed to haue pronounced these sentences But because we are like vnto asses which make no diligent speede except they bee often beaten and vnto restie iades which when they are spurred runne backwarde except the riders doe pricke them sharply with the spurre with stroke vppon stroke for this cause Solomon doeth exhorte vs nowe againe to labour when he saith In al labour there is abundance It seemeth at the first sight that Solomon repugneth that which is written The earth shall bring foorth vnto thee thornes and thistles and thou shalt eate the herbe of the fielde When thou shalt til the grounde it shall not hencefoorth yeelde vnto thee her strength And I wil breake the Gene. 3. 18. 4. 12. Leui. 26. 19. 20. Deut. 28. 16 pride of your power and I wil make your heauen as yron your earth as brasse And your strength shal be spent in vaine c. Againe Cursed shalt thou be in the towne and cursed also in the fielde c. And this same which is pronounced in these scriptures commeth often to passe as experience sheweth it I answere That Solomon speaketh of the nature of labour and of that which naturally happeneth so that wee doe not hinder it by our ingratitude infidelitie idolatrie superstition rebellion disobedience pride vngentlenes crueltie and other wickednes wherewith the worlde is wholy infected corrupted Hee doeth then teache vs that if wee hate detest and abhorre al kinde of wickednesse wee walke in the feare of God reuerencing his woorde by putting our whole trust in his goodnesse and to folowe his wil that GOD will blesse our labour and make vs abounde in wealth and whatsoeuer wee take in hande or apply our mindes and spirite vnto shal prosper Heerein hee speaketh agreeably vnto that which the Sainte◠haue felt and according as God hath promised in his lawe and by the Prophets The Patriarkes were blessed of God who prospered their labour and the woorke of their handes in such wise that they did abounde in riches And the promises are written in the places alledged before and in the 128. Psalme And albeeit that in Psal 128. the sight of the eyes wee iudge not that there is abundance in the labour of them which feare God for oftentimes the same accidents happened to them as to the wicked also they are robbed or their Eccle. 9. 2. hire is keepe from them or else they are contented with a little gaine Neuerthelesse the labour changeth not his nature and GOD is true in his promises after the which wee must not giue them abundance the which doeth not alwaies consist in superfluitie nor in multitude of great riches of this worlde but chiefly in contentation and in this that God knoweth to bee expedient For the same doeth better furnish and is also of greater profit then greater abundance of the wicked Furthermore though they which feare GOD and are diligent in labour shoulde suffer greate want yet is it not to say but that God is true in his promises for howe much soeuer we feare God yet doeth hee alwaies finde ynough in vs to bee amended and may iustly chasten vs as hee pleaseth Therefore let vs not iudge of Gods promises after mans reason nor after the sight of our eyes but let euery one of vs carefully and faythfully occupie himselfe in his woorke praying vnto GOD that it woulde please him to giue it good successe and prospering it as hee shal knowe to bee expedient And let vs not bee like vnto those which giue themselues vnto slouthfulnesse and ydlenes to vanitie and foolishnes and passe away their time in iesting and scoffing in merie tales and ydle woordes and yet notwithstanding they desire abundance to liue plentifully and wealthily and at their ease as if they were wel woorthy But they doe not obteine according to their desire for euen as they deserue God bringeth them vnto extreeme pouertie Solomon doeth signifie it when hee sayth But the talke of the lippes bringeth onely want When hee setteth the talke of the lippes against labour and that hee threateneth it with want let vs knowe that vnder the talke of the lippes hee comprehendeth not thanksgiuing prayers prayses holy exhortations and instructions which the faythful make with their lippes for sith they proceede from
their handes to the penne to make vs the more wise and skilful Suche perseuerance is wel signified to vs when Solomon saith Haue not I written to thee c. Which thing hee speaketh in the person of God or of the wakeful Doctours And sheweth vs that it is not enough to haue care of the Lordes flocke for a certaine season but that wee ought to continue Also that the people bee not vexed if one cease not to propounde the scripture to them and that one striue to print the worde of the Lorde so wel in his heart that putting his trust in God his continual delight be to meditate this doctrine to speake thereof and to confirme his life thereafter by good workes and holie conuersation For in as muche as we are enclined to contrarie thinges and when we are taught are slouthful and negligent and easily goe out of the right way which wee are entred into For this cause it is verie needful that one write vnto vs three times which is that hee cease not to propound vnto vs the holie scriptures which are replenished with counsels and learning 21 To the end to giue thee to know the assurāce of the words of trueth to answere wordes of veritie to them that sende to thee It is not enough that wee haue the holie Scriptures and faithful expositours but to the ende wee may make our profite thereby and doe good to our neighbours wee ought to read the scriptures and heare the Doctours to suche ende as God hath giuen them vs. Solomon sheweth vs the ende saying To the ende to giue thee to knowe the assurance of the wordes of trueth c. Wherein he declareth to vs that the scripture and Doctors are giuen vs to haue a sure knowledge of the trueth whereto Saint Paule agreeth Moreouer it is meete that hauing so profited in this assuraunce Ephe. 4. 11. and certeintie we knowe howe to render a reason of our Fayth to them which shal desire to bee instructed by vs or which wil impugne the doctrine that wee haue learned Solomon wil haue it so when he saieth To answere c. Whereto Saint Peter agreeth saying And be ye alwayes readie to answere euerie one that demaundeth reason of the hope which is in you 1. Pet. 3. 15 c. The Apostle to the Hebrewes sheweth them wel that one ought so to profite in the worde of trueth that hee may be able to answere when hee sayeth For when as concerning the time ye ought to be teachers yet had you neede againe that one teach you the first principles of the beginning of the worde of God c. And Hebr. 5. 1◠if wee ought al so to profite in the worde of trueth the Ministers aboue the rest ought to be careful thereof to the ende to instruct the people in sound doctrine and stoppe the mouthes of the aduersaries of the truth As Saint Paule admonisheth them therof chiefly when hee writeth to Timothie and to Titus But although we ought to answere euerie one yet this is not to say that we may be al Doctours to haue publike charge nor that wee ought to knowe of force howe to expounde the Scriptures point by point It is enough for the simple sort to knowe that Iesus Christ is their Sauiour and that they be so confirmed therein that the suttleest Doctors of the world nor al the power of hel cannot withdraw them from the hope which they haue in God by Iesus Christ our sauiour And as wee haue not to doe to be so suttle so it is not meete that wee be ouer curious to enquire after that which appertaineth not to the honour and glorie of God nor to our saluation nor to the edification of our neighbours 22 Polle not the poore because hee is poore and oppresse not the afflicted at the gate Solomon folowing the lawe and the Psalmes hath alreadie often tolde vs of the poore accusing and blaming them which doe them wrong But because the worlde amendeth not for any time that commeth but rather waxeth woorse and iniquitie encreaseth daily as is seene by proofe for this cause Solomon persisteth to admonish vs of our duetie towardes the poore saying Polle not the poore because he is poore c. In commanding this hee first warneth Magistrates and Iudges of the earth to haue pitie and compassion on the poore and to yelde them presently the right that appertaineth to them without suffering themselues to bee corrupted by giftes or brybes by friends or parents to peruert the iudgement and doe wrong to him who through his pouertie hath no succour at al. But because experience sheweth that at al times the world is replenished with wicked Kings Princes Magistrates and iudges which fauoure them whome they please to oppresse and hurte the poore and that rightly one may charge them that the spoyle of the poore is in their houses wee ought also to vnderstande that Solomon accuseth them of oppression and vniustice of great malice and crueltie for when they bee set at the gate where anciently they Esal 3. 13. sate to do iustice wheras for the pouertie affliction of the needful they ought to bee moued to pitie and compassion they take occasion thereby to polle and oppresse them against the duetie of their office and against their consciences And this is because they set not God before their eyes nor haue no feare nor reuerence of his woorde nor force not to bee blamed For if one speake not according to their wil and pleasure they haue power and therfore they reuenge it presently And so one prooueth in them the trueth of the prouerbe which saith That if one speake wel of princes hee lyeth and if hee speake euil they amende him Secondly by this commandement hee admonisheth euery one of vs to beware that wee doe no hurte to our poore neighbours which are afflicted for lacke of goods or worldly succour That wee doe them noe harme by disceyte nor violence nor vnder shadowe of iustice As they doe which by sutes in lawe gnawe and eate vp the poore or by any other subtil meanes but the worlde is like to those great Mastife Dogges who when they see any little curre that is poore and feeble incontinently they runne vpon him and all to byte him and teare him Euen so by how much more one seeth a man feeble and weake by so much the more he is readie to pille and polle him and to doe him all the damage he can whereas for his pouertie and affliction hee shoulde studie to doe him pleasure And because what meanes soeuer is made to forbid these theeues robbers these couetous catchpols and vsurers to doe so and yet they bee not moued a whit more to mercie but harden themselues in their disordinate desires in their crabbednesse and crueltie Let vs vnderstande that this sentence and others like it serue for their accusation and condemnation Wherefore if wee wil not be accused nor condemned as pollers
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
Childrens children are Gods blessing and howe 349. b. 350. a Against such as complain that they are charged with too many Children 350. a What wee must doe to be crowned honestly with our Children 350. a What is meant by this That the glory of the Children are their fathers 350. b Who are Gods Children spiritualy begotten 5. a. Of the necessitie of knowledge in Children and why 3. a Of Children in age children in vnderstanding 3. a Of the dueties of Children to their parentes 92. a. b The names of Gods Children are registred in heauen 442. a Against such as would haue Children to doe according to their owne fansie 414. a Children which mocke contemne their parents compared to Carion howe 618. a What Children they be which offende and sin against their owne consciences 617. b. 618. a What it is that hindereth Children to inherit 248. b That a vertuous woman is worthie of publike praise whereupon followeth a lesson for Children 639. a What Children doe make glad their fathers 127. a The inconueniences which folow vpon not instructing of Children in their youth 450. a What parents must do if they desire to haue their Children prooue honest 450. b. Against such as thinke it not needful to busie themselues in teaching Children 449. b When Children neglect their duetie principally to their parentes 474. a. b A threatning against disobedient and rebellious Children 420. b Howe and when Children doe turne their parentes ioye into weeping and mourning 127. b Children that desire to make their parentes glad must folowe the word of God 127. b. Fathers mothers c. ought to be careful to see their Children instructed in gods word 127. a The wisedome of Children and inferiours standeth in obedience and sufferance to be ruled after the woorde of God c. and why 128. a. Church That we must be in companie with our mother the Church and why 58. a Against the Popishe Church and what wee must doe to discerne it 6. a b That we must be obedient to the Church if we wil heare God 6. a The Church is the spouse of God 6. a The Church is the piller strength of trueth 6. a Citie What Citie shal be eâ—alted by the blessing of the righteous 176. a Wherein the happinesse of a Citie consisteth 175. a What we must doe if we wil haue our Citie prosper and be happie 175. a By what blessing a Citie is exalted 175. b 176. a Cities That God alone ruleth Countries and Cities 175. a That hee which ruleth his minde is more valiaunt then hee which winneth Cities 345. Commandement For what reasons wee shoulde folowe the Commaundement of God with great diligence and loue 36. a That the keeping of the Commaundement is the keeping of the soule 393. a The Papistes confuted in that they holde opinion we should not obey the Commandement of louing our enemies 13. b The prayer of a Prince is as muche as his Commandement 13. b Commandementes That we decline not when wee despise the Commandements of men 71. a b That the Commandements of God are giuen vnto vs by men 56. a. b What is the meaning of these woordes To keepe the Commandements 392. b What lessons Moses teacheth vs in the two first Commandements 33 a. b The Commandements of God are the pathes of the righteous 30. a That the keeping of Gods Commandementes doeth not stand onely in outward works c. 32. b Why the length of our life is attributed vnto the lawe and the Commandementes 30. b The Commandementes diuided into mercie and trueth 31. What wee must doe to fulfil Gods Commaundementes and when wee fulfil them 19. b The meaning of Solomon by these wordes And hide my Commandements within thee 19. b Howe and in what sense we may say that the way of Gods Commandements is ours 260 b What kinde of loue God requireth of vs in the keeping of his Commandementes 239. b. 240 a Life is giuen vs by the keeping of Gods commandements 97. b What it is to receiue the commaundementes 134. a. b Companie Corruption of manners by wicked companie and euil examples 75. b The daunger of keeping companie with the wicked 61. b. 62. a The danger that commeth by an harlottes companie any way vsed 72. a b The Papists a hellish companie 246. b That we ought to take heede howe we keepe companie with whoores whoremongers and why 26. b. We must flie the companie of the wicked and not spare our goods from the poore if we would be satisfied 130. a The daunger and mischiefe of euil companie 106. a What companie wee must reiect and what companie we must seeke 106. b Compassion That we must haue pitie and compassion on them that hate vs. 513. a b Concupiscences Al such reprooued vnder the comparison of Horsleaches as are caried away of their vnbrideled concupiscences 617. a Confession Auricular confession condemned as hauing no foundation in scripture 567. a Confession of our sins to men necessarie and requisite and why 567. a Confession of sinnes to men prooued by sundrie examples 567. b Confession of sinnes ought to come only from griefe of hauing offended God c. 75. a Confession of sinnes comming from feare of punishment condemned 75. a What kinde of confession we should vse beeing afflicted 75. a Confession of mouth and consent of heart are required together in scripture 36. b Of the hypocritical confession of suche as repent not truely 75. a Confidence Against vaine confidence in worldly temporal thinges 159. a b Against vaine trust and confidence in riches 167. a Conscience The difference of conscience in the iust and the wicked 557. a. b That a good conscience is a continuall least and howe 304. a. b That the wicked doth not possesse that which he hath with a sound conscience 295. b Who bee the guides and gouernours of the righteous mans conscience 168. b A good conscience is stated vpon the grace of God c. 169. b. When the conscience of man is vpright and righteous 167. b None can flie the iudgement of the conscience 496. b What a man must doe to haue a pure and right conscience 167. b What is the cause that a man can not haue a pure and right conscience 167. b The framing of the conscience by the certeintie and assurance of Gods goodnes 168. a Of a right and sound conscience and in whom it is not to be found 168. b The euill conscience of the wicked doeth reprooue them and howe 14. a Consolation A consolation for the miserable and distressed 314. b. 315. a Howe the Lord ministreth consolation to the faithful afflicted 513. a Of such as are neuer the better for woordes of consolation 512. b. 513. a Constancie That constancie commeth not of ourselues but of God 218. a That there is no constancie without trueth 218. a Of constancie and who count that they haue it 217. b Contemners The iudgement of God against the Contemners of
principall organs and instruments to set forth knovvledge 296. b What we haue to learne by the comparison of knovvledge vnto seede 297. a Circumstances depending vpon true knovvledge 362. b That wee haue neede of increase of knovvledge 302. b. 303. a Of the certaine and infallible knovvledge of God from which nothing is hidde 487. b. What is the cause that knovvledge is not vsed so much as it ought 291. b. What knovvledge that is whereunto the eies of God haue regard 454 a. b Of the knovvledge of saintes and why it is so called 600. b That knovvledge is a faire possession and why few doe attaine to it 373. a Of the knovvledge of liberal arts which are the gifts of God 373. a A lesson for such as haue knovvledge in Philosophie not to be highminded 45. b The way to attaine vnto true knovvledge wherein it standeth 4. b Of the tree of knovvledge of good and euill differing from the tree of life 44. a. b. Of the true knovvledge of God and what excellent benefites followe the same 21. a. That without knovvledge children become stiffenecked c. 3. a What is needful for vs to doe if we be void of knovvledge 3. a The knovvledge and vnderstanding of Christians and what it is 2 a. b. L. Labour A commendation of labour and of those that doe vse it 85. a Man must woorke and labour according to the time and season of the yeere 132. a Labour is a burthen which the Lorde hath laide vpon vs. 131. a Necessarie points of doctrine concerning labour 182. b. 183. a The necessitie of labour and that it is the decree of God the father 131. b We must not labour for feare of being poore nor with a desire to bee riche and why 130. b Labour putteth not away pouertie except God blesse our labour 131. a The good and euill that is gotten and auoyded by spending the time in labour 132. b Of the man which cannot labour and howe he is to be intreated and vsed 182. a The labour of the righteous wherein it is employed 144. a Of labour and that necessitie is laide vppon man to worke 182. a The ende why wee labour what it is 185. b. What wee must doe if wee wil not loose our labour 184. b It is not necessarie that all men occupye themselues in bodily labour 182. b An exhortation vnto labour and a promise thereunto annexed 208. b Exhortations to labour 232. a That he which neglecteth labour is destitute of vnderstanding and the issues of the same 209. a. b Rules to followe if in dooing any thing wee wil not loose our labour 448. a. b The commendation of rurall labour or husbandrse 498. b Reasons inducing and drawing men to labour in their seueral callings 409. a The large signification of this woorde labour and what is meant by Winter 407. b That strength labour is taken for the goods that a man getteth by his worke to sustaine life 74. a By what reasons we are moued prouoked to apply and set ourselues to labour 339. b. 340. a Chiefe and special causes inducing vs to labour and trauel 346. b Labour commended vnto vs by sundrie reasons 336. a. b What wee must doe if wee will haue God to blesse our labour 274. a. b Labour commended and commanded vnder notable comparisons 621. a b Solomons wordes impugned saying in all labour there is abundance 274. a The labour of a man is for his mouth c. 16. b. Labours Diuerse vocations diuerse labours 182. b. The labours of the wicked and how they are recompensed 16. b. 17. a Lampe The sundrie vses of a cleere shyning lampe 425. a The worde of God compared to a lampe and why 425. a The meaning of these woordes The lampe of the Lorde is the soule of man c. 425. a. Why the lawe is not vnto vs a cleere lampe to reioice and quicken vs. 425. b The meaning of this woorde lampe in scripture 421. a What is threntened vnto vnrulle children vnder this worde lampe taken for issue and posteritie 421. a That this word lampe signifieth ioy and prosperitie 420 b. Lavve The lavve is the rule of perfect righteousnesse 168. a We ought not to separate the lavve from the promises 425. b That wee are accursed and condemned by the lavv and why 425 a What Solomon â—raneth by this woorde lavv in saying He that kepeth the lavv c. 561. b. 562. a What children must doe if they will keepe the lavv wel 562. a Who they are that forsake the Lavve after the sentence of Solomon 559. b. 560. a. What it is to forsake the lavve and who keepe it 560 a What is required of vs towards the keeping of the lavve 591. b Why the lavv which condemneth adulterers is compared vnto fire 95. a That the lavve foloweth the nature of the law giuer and how 95. a Why the length of our life is attributed vnto the lavve and the commaundementes 30. b The office of the Lavve and the Gospel 12. a What wee are bounde to doe vnto our parents by the Lavve of nature 613. b. 614. a Of the greatest point in the lavve and what the same is 327. a Of the Lavv of God many notable and singular doctrines 31. a b The Lavve of GOD is the way of good men 30. a The manner how we shoulde not forget the lavve of God 30. a The lavv deuided into mercy and truth 31. a Of the lavve of grace and the lavve of seueritie 98. a. b. Learning The meaning of these woordes And the care of the wise seeketh learning 373. b. Liberal What benefites God bestoweth vpon vs for being bountiful and liberal 191. a Who are liberal and what promises are made vnto such 191. a Persuasions to moue vs to bee liberal 192. b. That Christ admonished his disciples to bee liberal and how 194. a. Liberalitie The praise of liberalitie and the profit which it bringeth to such as vse it 128. b Against such liberalitie as consisteth only in promises 509. a Persuasions to induce vs to liberalitie 193. a. What ought to be our behauiour if wee bee disposed to vse liberalitie 509. b. Libertie When and in what cases we shew ourselues to haue true libertie and freedome 592. a That we are not at libertie of ourselues neither can be 592. a Of libertie and the commodities of the same and that there is nothing better 363. b. 364. a Of corporal and spiritual libertie and how wee are depriued of the same 363. b. 364 a. Lier That a lier shal not escape vnpunished 383. a. b. 386 b. 387. a What it is to make God a lier what manner of persons doe so 298. a. b. Liers That euerie man is a lier and who are the greatest liers 145 That the world is ful of liers from the prince to the people 348. a. b That liers bee daungerous and why 348. b. What wee must doe if wee wil not bee called liers 348.
that haue filthie thoughts in their hearts 315. b Of the thoughts of men and howe they come to naught 310. b What we must doe if wee will not haue our thoughts come to nothing 310. b. 311. a The meaning of Solomon in saying that there are many thoughts in the hearte of man 397. b Our thoughts are as present with God as if we shoulde expresse them by woordes or workes 409. b That GOD will giue a good issue to our thoughts vpon condition 311. a. Thriftinesse Of thriftinesse and that it is commendable 316. a. Tongue What Solomon meaneth saying that a wholesome tongue is as the tree of life 293. b The danger of a naughtie tongue proceeding from a froward heart 358. b. 359. a Of the tongue of destruction and who they be that haue such a tongue 348. a. b What mischiefes ensue if wee had a false tongue 89. b. 90. a The place of the tongue and howe the same ought to be vsed and applyed 89. b Why Solomon saieth that the tongue of the frowarde shal bee rooted out 163. a Sundrie terrible examples proouing that God hateth a false tongue 90. a The vse of the tongue and wheretoo wee ought to make it serue 147. a The tongue of the iust seeketh nothing but the glorie of God c. 148. a Vnto the tongue many wickednesses are attributed 162. b Why Solomon calleth the tongue of the wise health 317. a Of the tongue of the wise and what benefites the same bringeth 217. a The fruites of a froward tongue called euill fruites 162 a The office of the tongue when God hath it in ordering 322. a The meaning of these wordes A soft tongue breaketh the bones 510. a The tongue of the righteous compared vnto siluer and why 147. b That the frowardnesse of the tongue procureth the losse of our soules and howe 294. a That a lying tongue is one of the seuen things which God hateth 89. a. b The meaning of these wordes A false tongue hateth the afflicted 532. a. b A reason why Solomon giueth a hande to the tongue 376. b The vse of the tongue and howe it ought rightly to be applyed 377. a Who they bee that delight to haue an euill tongue 377. a. The excellencie of the tongue commended in holy scripture 291. a. b That the tongue of the wise vseth knowledge aright and how 290. b. 291. a. b. The rewarde of such as are busie of tongue with an admonition to keepe it 441. b. 442. a That death and life are in the power of the tongue 376. b. Tongues The reward of froward tongues after their misvsage at pleasure 162. a. 163. a With what kinde of tongues the world is filled 230. b Against euil tongues and lying lippes 211. a The complaints of holy scripture against wicked and accursed tongues 256. a. b How the wicked that are in authoritie doe whet their tongues both against God and man 255. b What we must do to make our tongues weapons of righteousnesse 89. b Against such as haue babbling tongues c. 371. b. Traditions The doctrines and traditions of men are called stolne waters and hid bread and why 126. a. Transgression Of the snares that are in the transgression of an euil man 583. a That transgression increaseth when the wicked increase and how 590. a. b. Transgressour What is meant by this worde Transgressour and of wages giuen to such 523. b. Treasure What we must do if we wil haue our dwelling places replenished with treasure and oyle 439. b What thinges are meant and vnderstoode by these woordes treasure and oyle 439. b. That our principal treasure must be the feare of God and why 439. b Why the goods which God giueth the wise man are called treasure and oyle 440. a. Howe and in what sense the house of the righteous is saide to haue much treasure 295. b What duties are required of vs to godward for the treasure of his wisedome 46. a. Treasures What Solomon meaneth by the treasures of wickednesse saying that they shal not profit 128. b. Triall The triall of God compared to a sining pot or furnace 347. a b The triall of heartes and wherein the same consisteth 347. b To what end God hath our hearts in tryall 347. b That it is good for vs to abide the Lordes trial and why 347. b. Trinitie A necessarie doctrine touching the Trinitie 111. a b. Trouble The meaning of Solomon by these wordes Trouble is the place of the righteous 172. b. The wicked shall come into Trouble for the iust and why 172. b. 173. a The cause of the wickeds trouble ought to be imputed vnto none but himselfe and why 173. a What kind of men they be that Trouble and set al things out of order 196. b Of the trouble which Solomon setteth against the feare of God 305 a. b The righteous escapeth out of trouble not of himselfe but by meanes 173. a. Troubles The righteous are not excepted from Troubles 172. b The righteous counted miserable for their Troubles sake 172. b The necessitie of patience in Troubles 172. b. Trueth Whatsoeuer is toutrarie to Trueth is wickednesse c. 104. b Why Solomon placeth Trueth against wickednesse and wherein Trueth consisteth 104. b Speaking of Trueth consisteth not only in the mouth but in workes 216. a The nature of Trueth and of whome shee taketh the same 218. a Of the lippe of Trueth and what doctrine is to be learned thereby 217 b. 218. a That God loueth Trueth and commendeth it 257. b That there is one Trueth but many wayes of speaking Trueth 215 a. b That he which wil not heare Gods woorde must needes bee voide of trueth 444. a. The knowledge of the trueth sufficeth not but a further thing is required 489. b Of trueth and that it is one of the partes whereinto the lawe is diuided 31. a The meaning of these words Buy trueth and sel it not 475. b. 476. a That there is no word of excellencie but the pure trueth 350. b. 351. a The Churche is the piller and strength of trueth 6. a. Trust Against vaine trust and confidence in riches 167. a Against trust and confidence in riches 194. a. b Of him that putteth his trust in man and him that putteth his trust in God 195. b That we must not trust to the good deeds of others 230. a Sundrie meanes ordeyned of God and teaching vs to put our trust in him 459. a. b. Confidence and trust in an vnfaythfull man in time of trouble like a broken tooth and a slyding foote 512. a. b That we cannot put our trust in God but by Iesus Christ 459. a The sure and happie estate of such as trust in the Lord. 604. b. 605. a It is ill done to trust in temporal and worldly helpes and why 159. a Of assured trust and wherein the same consisteth 278. a What it is to trust in the Lorde 576. a. The state of them that put their trust in
good thing of her husbande and why shee is so called 377. a. b A notable description of a good and vertuous vvife woorthie to be read and folowed 628. b. 629. a. b. 630. a. b. 631. a. b. 632. a. b. 633. a. b. 634. a. b. 635. a. b. 636 a b. 637. a. b. For what causes a man should not esteeme al the riches in the worlde so much as his vvife 629. a A vertuous vvife compared to ships of merchandise 630. b. 631. a That a wicked vvife is the corruption of her husbandes bones and howe 203. a. b Notable and excellent doctrine concerning the plague of a brauling vvife 433. a b VVinde Ariotous woman compared to vvinde and oyle and in what respectes 541. a. b Who they be of whom it is saide They shal inherite the vvinde 196. a. b In what significations this worde vvinde is taken in scripture 196. a. VVine The danger of vvine excessiuely taken declared by a double comparison 479 b. 480 a In what respectes vvine is saide to be scornefull 405. b. 406. a The inconueniences which come from immoderate drinking of vvine 405. b The meaning of these wordes Regard not thou the vvine when it is redde c. 479. a. b That vvine is taken in scripture for him that is addicted thereunto 406. a Why Kinges c. are forbidden to drinke vvine 625. b To what ende God giueth vs the vse of vvine 405. b Against the often and excessiue vse of vvine 405. b The necessitie of vvine and to whom it must be giuen 626. b. 627. a To what ende vvine must bee giuen to them that haue a heauie heart 627. a. b Vnto whome the giuing of vvine spirituall vvine I meane doeth belong 627. b. VVisedome What kinde of rest it is that Solomon attributeth vnto vvisedome 285. b Of the vvisedome of the prudent and the effectes of the same 285. b Howe blessed they are which loue vvisedome and of the contrarie 581. a Of the getting of vvisedome and who possesse her 56. b. 57 a. b After what three kindes of people vvisedome crieth 11. a The wordes of Solomon impugned when he hiddeth vs eâ—alt vvisedome 58. b The opinion of trauellers into strange countries concerning vvisedome 360. b. 361. a. That the welspring of vvisedome is like a flowing riuer and howe 365. b That the vvisedome of the heart is shewed foorth in the lippes and howe 337. b. The house of vvisedome is in heauen about the throne of God 116. a Howe and after what sort vvisedome doth solace herselfe and taketh her pleasure on earth 113. a VVisedome compared to the great Lordes of this worlde 118. a The bountifulnesse of vvisedome and her liberalitie set out by example 124. b. We loose not our time when wee giue ourselues to vvisedome and why 124. b. VVisedome calleth vs not to her banket after the manner of the worldly wise 120. b. VVisedome doeth not call vs to her table after the manner of Princes 120. a. Of the vvisedome of Solomon and that al Kinges c. ought to applie themselues thereunto 1. a Solomon was a mirror of vvisedome in his time 1. b What kinde of vvisedome Solomon promiseth to teach vs. 1. b. 2. a That vvisedome is not a thing framed in the braine of men c. 44. b That vvisedome is of one diuine essence with God c. 44. b. 45. a Of many goodly blessinges benefits which come to vs by vvisedome 43. b That vvisedome is a tree of life whereupon dependeth much goodlie doctrine 44. a The singular commodities that the faythfull haue in this life by vvisedome 47. a. b That there is a certaine kinde of vvisedome which we must detest and what it is 35. b The wonderful workes of vvisedome described 45. a. b That being voide of vvisedome we doe not liue but are in death and why 42. b. 43. a The woordes of Solomon impugned saying That length of dayes is in vvisedomes right hand 42. b VVisedome compared to a liberal riche man Marke the circumstances 43. a VVisedome compared to merchandise and whome she is like and not like 41 What we must doe if we wil not haue vvisdome complaine of vs. 13. b The vvisedome of worldlinges and wherein it sheweth it selfe 20. b A reason of coÌ„traries prouing that the sweet voice of vvisedome must bee obeyed 18. a. b. That vvisedome is neuer idle and howe God worketh by the same 10. b What wee must doe to increase in vvisedome and learning 3. b VVisedome compared to a strong man and in what respectes 42. b How carefully and diligently we should seeke after vvisedome 20. a. b That the worde of God is perfect vvisdome 10. b. 11 a Our vvisdome is to keepe and to do the commandements of God 134. a What wee must doe to liue in the house and cate at the table of vvisedome 120. b VVisedome and her house is spirituall c. 118. a Who are the maidens and damsels of vvisedome 119. a Why God hath imparted his vvisdome to his Ministers 104 a Whether vvisedome crieth out for ioye or for sorrowe 104. a God hath neuer purposed nor ordeined any thing in his eternal decree without vvisedome and howe 110. a VVisedome shal be giuen if it be asked in true faith 114. a VVisdome wil be here presently without putting off till to morrowe 113. b As wee must heare without delaye so wee must perseuer to heare vvisedome 113. b What true vvisedome is and wherein it standeth 127. a We haue nothing except God giue it vs by his vvisedome and without it wee are neuer contented 109. b VVisedome is equal with God and is of the same essence with him 110. b The heauenlie heritage cannot bee taken away from the children of vvisedome c. and why 109. a. b VVisedome is the tree of life to them that lay holde vpon her 108. b VVisedome crieth by the voices of the Pastors of the Church 104. a VVisedome is not without feare nor feare without vvisedome 150. a VVisedome is alwayes profitable because it is alwayes in season 162. a What kinde of persons are accompanied with vvisedome 165. a. b VVisedome worketh yet stil euen as shee did in the creation and howe 112. b VVisedome hath not left off from her worke c. notwithstanding man hath deserued otherwise 112. b Of the generation of vvisedome 111. a. b The eternitie of vvisedome prooued 112. a The meaning of these woordes VVisdome is set vp from euerlasting 110. b The description of vvisdomes eternal power 109. b. 110. a The way to fill our treasures to the brim is to loue vvisedome 109. b The necessetie of vvisedome euen in worldly affaires 107. a The meaning of these woordes That our vvisedome is in the onely word of God 110. a That vvisedome is in GOD vnseparable from GOD and consequently God 110. a VVisedome loueth not in words but in truth 108. a The vvisedome of God is his eternall sonne and his word 110. a The fruite of vvisedome is
vvomen of this age should learne to be wise 253. a. b What strength Solomon requireth of vvomen 202. b That wise vvomen are verie scant and harde to finde 253. a What kinde of vvomen they be that haue laid a good foundation 254. a Earinges of great antiquitie with maidens and vvomen and yet at this day vsed 508. a. b VVord What preferment the vvord of God ought to haue and why 402. b The meate of our soules is the word of God c. 536 b True wisdome is taught by the vvord of God 134. b That the administration of the vvord is verie necessarie and why 457. a That wee must folowe rightly the vvorde if we wil liue c. 437. b The cause why the vvord of God is despised and of none account 437. b Nothing can assure vs that we doe well but onely Gods vvord 437. a The peculiar workes of Gods holie and blessed vvord 224. a. b To what ende the vvord of God is compared to golde siluer c 417. a That the vvord of God speaketh to the world after diuers sortes and howe 239. b The vvord of God the principall rod to deliuer children from hell 470. a. b They that haue a reuerence to the vvorde mainteine the ordinance and establishe the gouernment of wisedome 111. a Of the spirituall swoorde of Gods vvord and against whome it must bee vsed 487. a The vvorde of God maketh man quicke and liuely c. 425. a To what ende the vvord is preached vnto vs. 473. a That nothing is more precious than the vvorde of God 417. a The vvorde of trueth is the seede of life 144. b. The despising of Gods vvorde is the cause that the worlde is so euil gouerned c. 106. b The vvorde of God ought to bee continually in the mouth of man and why 162. b. 163. a The vvorde and Sacramentes compared to victual and wine 118. b The vvorde of God interlaced with sundrie deuises of men 606. a The reward of suche as put any thing to the vvord of God 606. b That wee must not mingle any thing with Gods vvord 605. a Why God biddeth vs to put nothing vnto his vvorde nor take any thing from it 605. a. b The excellencie preciousnesse and purenesse of the vvord of God 604. a b That the vvorde of God is the knowledge of Saintes and for what causes 600. b The commendation of a good vvord spoken in due time 311. b Ioy attributed to the vvorde of God and taken away from the vvord of men 312. a That there is no euill but that which is committed against the vvorde of God 71. a. b That the vvord of God ought to be the rule of our life c. 70 b. 71. a Fewe heare the vvord of life and lesse receiue it 59. b That the vvorde of God is not directed but vnto his children 59 b Why the vvorde of God serueth the wâ—cked vnto their condemnation 59. b The vvord of God is the right entrie to come to true wisedome 397. a That there is none other meanes to bee wise but by the hearing of Gods vvoorde 41. a That the vvorde of God is the onely keye of the kingdome of heauen 18. a In what manner wee ought to receiue the vvorde of God our Father 19. a. b That the vvorde of God is perfect wisedome 10. b. 11. a Without hearing the vvorde of God no man can be wise 4. a That they which obeye Gods vvorde haue a blessed life and howe 92. b. 93. a Of obedience to the vvorde 93. a. b They that are attentiue to the vvord of God to execute that wherewith they are charged are the maidens and damsels of wisedome 119 a The way to forsake fooles is to bee instructed in the pure vvoorde of God c. 121. a Wisedome and knowledge proceedeth from the vvord of God 98. a The wicked by contemning the vvord worke the destruction of their owne soules 97. b Who they be that finde the vvorde of God troublesome and harde c. 105. a That the vvoorde of GOD is our onely wisedome and knowledge 106. b In what danger they are that contemne the vvorde of God which is the true wisedome 108. b The wicked which despise the vvord haue filthie and polluted mouthes 163. a The deserte of suche as make no account of Gods holle vvord 102. b VVordes When and in what exercises wee must take heede to vse many vvoordes 147. a What vvoordes they be from whence ioy doth proceede 311. b Solomons meaning in this sentence The vvordes of a mans mouth are like deepe waters 36. a. b The meaning of these vvoordes A wise man seeth the plague and hideth himselfe 447. a. b The singular commendation of vvoordes spoken in their due place 507. b. 508. a The danger of sweete vvordes compared to a honie combe 339 a Of three seuerall titles and properties ascribed and giuen vnto faire vvordes 339. a. b. Of wicked vvordes which point after twoo sorts and how 216. b Who they bee whose vvordes are compared to pearsing swordes 216. b Of the vvordes of false Prophetes and howe dangerous they be 216. b. 217. a That the vvordes of the foolish are like pricking swordes 216. a. b Of the vvordes of men and what ioy they minister to the sorrowful 224. a What kinde of wicked persons abounde in vvordes and that wee must auoide them 147. a That our vvordes must bee as cleane as water c. 365. b. VVorke A comparison of the oxe teaching vs howe wee shoulde bee occupied at our vvorke 257. a That God is alwayes at vvorke and that nothing is done but by him c. 329. b. 330. a. Of the vvorke of the righteous and the wicked with the fruites of them both 143. a. That wee ought to tye ourselues to our owne and not to meddle with others vvorke and office 208 b. VVorkes That we must commit our vvorkes vnto the Lord and of such as haue and haue not 323. b. 324. a Against vvorkes of supererogation of Monks and Nunnes 605. b. 606. a Of vvorkes of supererogation excluding the grace and mercy of God 63. a Against such as woulde winne paradise by their vvorkes 49. a Against such as haue the goods of this worlde and yet doe no good vvorkes a heauie sentence 129. a Outwarde vvorkes are certaine fruites conceiued in the heart 134. b Why we regarde not to followe the vvorkes of the righteous albeeit they bring life 143. b Against deseruing by vvorkes 144. a. b Wee deserue not by our vvorkes that God should fauour vs or hold vs in his grace and why 114. b Life commeth by promise and not by vvorkes 114. b An obiection of vvorkes saide to haue the power of sauing with an answere therevnto 129. a Good and comfortable doctrine concerning good vvorkes 129. a Against righteousnesse of vvorkes that they deserue not life before God 167. b Of vvorkes both good and bad and the spring from whence they issue 171. a Why
fleeth all euill with all his might is much commendable Ephe. 4. 18. Herewithall it behoueth vs to be beautified as S. Paule exhorteth vs. But yet I would haue you wise vnto that which is good and simple concerning euill And Bee not children in vnderstanding Rom. 16. 19 but as concerning maliciousnesse bee children but in vnderstanding be of a rype age And the childe Forasmuch as the yonger sort are 1. Cor. 14. 20 commonly simple Solomon ioyneth them togeather and promiseth that if they giue good eare to his Prouerbes they shall obtaine knowledge and discretion He setteth knowledge first for without it children become stifnecked folowing their fansies affections and lustes not regarding what shall happen therof neither cōmonly are constant but are nowe of one opinion and by and by of an other nowe will they one thing and immediately after the contray But when Solomon spake of children promising them knowledge and aduertisment he had not respect only to the age but to the vnderstanding So of what age soeuer wee be if we be voide of all knowledge and discretion it is very needeful for vs to heare the sentences of the wise man and all such like doctrine and chiefly to bee attentiue vnto the doctrine of the Apostles Ephe. 4. 5 A wise man shall heare and encrease in learning and a man of vnderstanding shal attaine vnto wise counsels 6 To vnderstand a parable and the interpretation the worde of the wise and their darke sayings As the prouerbes of Solomon are necessarie and profitable to the simple and to children for their well framing of their heartes and right directing of their waies so are they to the wise for the encreasing of their wisedome and further knowledge Wherby it appeareth that not the simple children ought to be the schollers disciples of Solomō but also the wise Those then which count themselues so wise that they thinke they haue no neede to learne therefore contemne both preaching and reading of the holy scriptures not onely are voide of wisedome but also as much as in them is they make the holy Ghost a lyar which hath spoken by the mouth of Solomon And that we be not of the number of such people let vs be continuall schollers of our God and doe after the counsell of S. Iames. If any of you lacke wisedome let him aske of God which giueth to all men liberally and reprocheth Iam. 1. 5. no man and it shall be giuen him So doing we shall increase in wisedome and learning for to him that hath it shal be giuen and hee shal abound from him that hath not euen that hee hath shal be taken away And a man of vanderstanding To the end that we should be more diligent vpon doctrine and neuer to waxe weary of learning to vnderstand more perfectly the trueth Solomon sheweth vs what profite commeth thereof besides that which hee hath declared already in saying And a man of vanderstanding shall attaine vnto wise counsels As Solomon hath not asked worldly riches neither the pleasures and desires of the flesh but hath asked wisedome and prudence to gouerne both him and his people so also he promiseth not to the man of vnderstanding that he shal haue temporall goodes and that hee shall liue at ease in this worlde but he promiseth him wise counsels the which he expresseth by a worde that signifieth diligence and sharpnes of wit to gouerne Therewith shall those be endued which being wise and learned do alwaies pursue more and more to profite in the knowledge of the trueth for they shal knowe howe to moderate and rule both themselues and their owne affections and to keepe them vnder that they doe not raigne and also shal bee fitte and meete to shewe others the way to doe the like Heere we are taught what the gouerners both of the Church and Common weale ought to bee to wit that such should bee ordeined which both loue the trueth and are exercised therein Wee learne also that after wee haue hearde and knowen wee must not bee idle but bring foorth fruites Moreouer Mat. 7. 24. that without hearing the word of God no man can bee wise neither profite himselfe nor any other and that they which doe not gouerne themselues after the worde of God must needes be ignorant blind Iames. 1. 22. and fal into many vices that they are not onely vnprofitable but also hurtful to themselues and to their neighbours 6 To vnderstand Solomon hath already counted vnto vs many fruits which they receiue that apply their wittes to his sentences but yet there he setteth foorth vnto vs foure The first is that wee shal vnderstand the notable and excellent sentences of those which haue spoken by figures and similitudes to make them of more authoritie and estimation and that men shoulde bee more diligent to search out the meaning of them and that they might bee hid from them which are blinde of vnderstanding and that seeing they should not see c. The seconde commoditie which they receiue is to interprete and to expound these notable and excellent sentences to the edifiyng of the Church that the rude and ignorant might knowe so much as is expedient for their saluation The third is to iudge and discerne the wordes of the wise from those of the foolish the which oftentymes haue a fayre shewe of wisedome and holinesse and seeme at the first sight to please God albeit they be abhominable to him The sayings of the wise as of Moses of the Patriarches and Prophetes and other holie men be not of any great outwarde shew and yet for all that be not lesse pleasing vnto GOD for though they bee vttered by the mouthes of men yet are they neuerthelesse the wordes of God the which those may iudge that giue good eare to the Prouerbes of Solomon and such lyke doctrine Many are deceiued through the fayre shewe of mens wordes and therefore wee must knowe the woorde of God and not to beholde only with other mens eyes that in no wise wee bee deceiued with the fayre shewe which properly belongeth to false Prophetes and teachers of whome Iesus Christ commaundeth vs to beware The fourth is to vnderstande that which the wise haue Math. 7. 1◠spoken darkly as when they haue spoken of Gods prouidence of predestination and election of Saintes of reprobation and reiection of the wicked and such like matters which are al obscure and darke vnto the wicked who iudge all thinges to come to passe by chaunce albeit they are gouerned by the counsel and prouidence of God But let vs marke that when Solomon doeth attribute all these fruites to his notable Prouerbes hee meaneth not that all they which become attentiue to them are perfectly partakers of all these fruites For it is written Wee know in parte we prophecie in parte But when that which is perfect 1. Cor. 13. 20. is come then that which is in parte shal
to moue vs to goodnes to turne vs from euil after the doctrine and aduertisemēt of the despising of fooles directeth to vs his words exhorting promising forbidding threatening The exhortation is My sonne heare c. In this exhortation to the ende hee would bee heard with more reuerence and feare he speaketh as the father to his childe Heere we may say that Solomon speaketh in the person of God who is the onely father of al or in the person of the Pastor teacher Mat. 25. of the Church who calleth those his children which hee instructeth teacheth because he begetteth thē to God to his Church through the worde Dauid vseth this maner of speaking likewise doeth S. Paule and S. Iohn Therein they attribute nothing to themselues neither by any meanes doe derogate from the fatherhoode of God for it hath pleased God to make them partakers of this honour when hee doeth vse them as instruments to encrease his Church and to beget him spirituall children Wherefore Solomon doth moue vs to obey God who only is our father instructer as it hath bene alreadie treated of in the 2. verse And when he calleth vs to heare he requireth also obedience which we must yeelde if we wil bee accepted of God for wise otherwise we enter into destruction with the foolishe For the worde which Solomon vseth doth not onely signifie to heare but also to obey Mat. 7. and follow It behoueth vs then not only to giue our outward hearing to this instruction but also our heartes that we vnderstanding howe healthfull it is for vs may followe it with true and continuall repencance detesting euil louing good with all our desire And forsake not When Solomon addeth this he giueth vs well to vnderstand that he doth not onely allure vs to heare but to obey And therewith immediately hee answereth to a question which might bee made to wit How shall we heare God seeing he is an inuisible incomprehensible spirite He giueth I say the solution admonishing vs not to forsake the teaching of our mother As if he did say if you will heare God to instruct you be obedient to the Church wherein hee doeth beget you and teach you by the ministerie of his Apostles and Prophets of his Euangelistes Pastours and Doctours Furthermore wee must vnderstande that God calleth al them his children which hee exhorteth by his worde and giueth them to his spouse which is the Church to be taught for the Church is the piller and strength of trueth not the popish Church which doth reiect the word of God and not acknowledge Iesus Christ for head but Antichrist and the enimie of God But forasmuche as wee ourselues cannot discerne the Church of the wicked from that of the faithfull we must aske of our heauenly Father the spirite of wisedome and discretion and vndoubtedly he wil giue it vs. For they shal be After the exhortation he putteth the promise by Mat. 7. 9. a figure and similitude as if he did say like as the worldlings delight to beholde a person decked and trimmed with gorgeous attires and precious iewels hanged about the head and the necke which are the parts most seene because they are most apparant and the person so decked is not ashamed to be seene but desireth to bee seene euen so my sonne if thou be truely decked with the feare of the Lorde and with his knowledge and doest willingly receiue his instruction and that thou desirest gladly to be taught in the congregation of the faithful thou shalt be acceptable and pleasant before God and his Angels before his elected and faithfull and thou shalt not need to doubt to present thy selfe before him and his neither needest to feare to be refused of him no more than the wel beloued pleasing and acceptable Wyfe is refused of her husbande but shalt be assured to obtaine of him ioye and prosperitie and all felicities in the life euerlasting for he which promiseth is true Wherein we haue first to note that albeit Solomon doeth here vse a similitude taken of the manners of the worldlings yet his meaning is not that it is lawful for vs outwardly to deck ourselues with sumptuous and precious things wherewith to please men but contrarily we must folow the doctrine of the Apostles For as our Sauiour 1. Tim. 2. 1. Pet. 3. Luk. 18. 2. compareth God vnto a wicked iudge and yet it is not lawful to say nor think that God is wicked euen so if Solomon compare the spirituall giftes vnto worldly ornaments it is not to say that it should be lawful for vs to folow the custom of the world in outward ornaments True it is that the wearing of golde and precious stones and other ornaments is not altogether and vtterly forbidden seeing that it is indifferent but it is not forbidden in so much as all they which deck themselues sumptuously are almost all ledde with too much desire to bee seene and are commonly giuen to superfluitie excesse to vnshamefastnesse and immoderatenesse to ambition and pride And forasmuch as women are most spotted with this desire to be seene in gorgeous apparel S. Paul and S. Peter direct their wordes to them Secondly because that God commaunding father and mother to be honoured adding thereto a promise thou shalt liue long vpon the earth some because that this promise for they shal be c. is placed immediatly after the exhortatiō to heare instruction would haue the said exhortatiō taken more simply to wit for the commaundement to obey vnto carnal fathers vnto whose charge the gouernment of their children is committed and that the children learne to be obedient to their parents should not thinke that they are able to rule themselues There are two reasons that cause me to dissent from this opinion The first is that in this same preface the 6. chapter he giueth commaundement to obey father and mother the second is that after he hath admonished and aduertised vs of the feare of the Lord of his knowledge by this exhortation he sheweth to vs by what meanes we may attaine thereto and be kept therein to wit by hearing and obeying 10 My Sonne if sinners do intice thee consent thou not 11 If they say Come with vs we will lay waite for blood and lye priuily for the innocent without a cause 12 VVe wil swallow them vp aliue like a graue euen whole as those that go downe to the pit 13 VVe shal finde all precious riches and fil our houses with spoyle 14 Cast in thy lot among vs we will all haue one purse 15 My sonne walke not thou in the way with them refraine thy foote from their path 16 For their feete runne to euill and make haste to shedde blood 17 Certainely as without cause the net is spread before the eyes of all that hath wyng 18 So they lay wait for bloud lie priuilie for their liues 19 Such are the wayes of euery one
fooles and mockers to the obstinate and hardened as Solomon doeth shewe them when hee saith to them your destruction your feare And that there is no remedy left for the obstinate and reprobate which refuse the wisedome of God who is the only remedy Solomon sheweth it when he compareth their feare vnto desolation and their destruction vnto a whirlewinde In desolation all is wasted and destroyed and the whirlewinde consumeth and killeth that which it meeteth but this desolation and whirlewind doth not destroy kill the obstinate so that afterwards they become stones blocks or like brute beastes when they are killed For being once smitten and beaten downe they shal be afflicted foreuer so desolatioÌ„ and storme wil neuer forsake them as Solomon doeth well signifie it saying When affliction and anguish shal come vppon you Then shal they cal vpon me If they bee not heard they cannot bee deliuered This euerlasting anguishe is shewed vs when our Lorde Mark 9. 44. sayth that in the hell fire their worme dieth not and the fyre neuer goeth out For we haue sayd expresly that eternal death is the last destruction to declare that the obstinate people are not exempted from destruction in this present life but whiles they be in it they begin their hell and damnation and that euen heere they are forsaken of God as hee doeth make them to feele Caine Saul Gen. 4. 1. Sam. 28. Mat. 27. and Iudas haue witnessed the same Solomon doeth also wel shew it when he saith That they shal cal c. 28 By calling and earely seeking He sheweth they are in great care and griefe for the euil they feele and feare to come vpon them By not to answering nor to be found hee declareth howe God regardeth them not and hath cast them vp for euer It may bee sayde that if God doeth aunswere the wicked after their deceasse that by a far stronger reason hee wil aunswere them in this Luke 19. Luke 16. 25. Mat. 25. 41. life God doeth aunsweare by Abraham the riche man lying in hell Our Lorde also doeth aunswere the goates Aunswere that after the minde of Solomon these heere haue not receyued aunswere for they haue an hard and sharpe aunswere such as a man woulde make to his enimie resisting him to the face as it is sayde and putting him besides his intent and enterprise euen such as the Iudge maketh to the theefe when hee pronounceth his sentence sending him to the gallowes But Solomon speaketh heere of a softe and fauourable aunswere such as a man doeth make vnto his friend graunting him that which hee asketh Hee sayth that God denieth such aunswere to the fooles and scorners which are obstinate and hardened and hydeth himselfe from theÌ„ and wil in no wise helpe them the which Solomon doth signifie by saying they shal not finde mee But it may bee sayde agayne that Solomon seemeth not heere to speake with the same spirite that Dauid his father did Call vppon mee in the time of trouble Psal 50. 15. so wil I deliuer thee c. Aunswere that Dauid doeth speake of those sinners which are not hardened in their wickednesse but with al their hart doe truely turne and seeke the Lorde Such persons Deut. 4. 29. Psal 145. 18 Ezec. 33. 16. are promised to bee hearde But Solomon speaketh of them which make no account to repent and harden their heartes more and more against all holy admonitions and corrections Such persons are not hearde neither feele God to fauour them for they cal not vppon him neither seeke him for the loue they beare him nor for the hatred and vnpleasantnesse that they haue of their sinne but bycause they are afraide of Gods iudgement and that they feele their destruction Heere wil bee asked how such fooles and scorners call and seeke God seeing they neither loue him nor put their trust in him Aunswere howe Solomon speaketh heere either after the estimation and opinion of the fooles and scorners or according as they woulde appeare to doe for to say the truthe they neuer cal vpon God neither seeke him nor cannot bycause they haue refused al his counsel and correction they knowe him not How shal they cal vpon him in whome they haue not beleeued Also to cal wel vpon God seeke him Rom. 10. 14. Luke 18. 10 1. Thes 5. 17 Esa 55. 6. wee must not ceasse nor bee weary Seeke the Lorde whyle hee may bee founde call vppon him whyle hee is nye For as wee are alwayes in necessitie so haue wee alwayes neede to pray vnto GOD to helpe vs with his grace and mercy For this â—ause also our Lorde Iesus Christ hath a perpetual Priesthood Heb. 7. 2â— The fooles and scorners obstinate and indurate feele not their necessitie vnlesse they be sore pressed with feare and be in great affliction and anguish they thinke they haue no need of God but when they loke to perish And therfore til they thinke to bee destroyed they neither cal vpon God nor seeke him as Solomon doth wel shew it saying Then shal they cal vpon me c. They would not cry vnlesse they were constrained by intollerable euils chiefly for feare of Gods sharp iudgement and of eternal death and damnation If then we would haue God to aunswere vs let vs not tarry til we can no longer but let vs turne vnto him with al our hart and he wil receiue vs to mercy 29 Bycause they hated knowledge and did not choose the feare of the Lorde 30 They would none of my counsel but despised all my correction 31 Therfore shal they eate of the fruite of their own way and be filled with their owne deuises By the complaint that wisedome hath heretofore made of the idiots scorners and fooles she hath shewed that there was sufficient cause to threaten them sharply with the iudgement of God Notwithstanding as though they had not vnderstand this complaint and as though they alledge that wrongfully and without cause they are threatned after this sorte wisedome repeateth her complaint shewing them that they haue well deserued so to bee threatned and also to be forsaken of God She saith then Bycause they hated knowledge c. It is the wont of Idiots scorners and fooles so to despise the preaching made to them in the name of God that they seeme not to vnderstaÌ„d them as though they were not spoken vnto and therfore when for their contempt they are threatned with the iudgement and vengeance of God they magnify themselues saying they are honest men although they bee starke naught and persuade themselues to bee threatned very wrongfully and as though they had not heard wherein they haue failed do faile they aske wherfore they are so threatned Wherfore to make them more vnexcusable their faults are told them againe but as it is saide they are therefore more vnexcusable For that they aske the cause why they are threatened is not for to endeuor for to amende
by necessitie as he signifieth saying he is destitute of vnderstanding and so he noteth him of infamie from the which he exempteth the thiefe He marketh also this miserie saying That he destroyeth his soule the which he hath not laide to the theeues charge Wherein we may see that the worlde is much voide of sound iudgement For a thiefe nowe shal be pursued with al diligence to be punished euen to death but the adulterer shal be pardoned there shal be nothing els but laughing at the horrible abhomination that he shal commit as were at a may game or puppet play In speaking thus wee doe not quit the theeues saue theÌ„ from punishment for we know what is written but wee would say that Rom. 13. â— they which punishe the theefe more grieuously then the adulterer do iniurie vnto God who hath appointed a more grieuous pain for the adulterer then for the theefe thus they doe wickedly for the which they shal not go vnpunished they are wicked iudges fauouring the wicked but they shal appeare before the righteous iudge who wil not fauour their vngodlines but wil punish them with al seueritie without any forgiuenes Although wee speake according to truth wherunto al ought to agree graunt without gaine saying yet it shal seeme good vnto the fauourers of whoredom adultery that we shal be ouercome they shal winne the victory if they should alledge vnto vs that Iesus said vnto the woman takeÌ„ in adultery Neither do I condemne thee go sinne no more but we Iohn 8. 11. answere that it belongeth vnto the Magistrates to execute the iudgement that God declareth in his law against the euil doers that to them only appertaineth to take vengeance of theÌ„ that commit euil and not vnto others But our Lord Iesus Christ was not sent into this world by God his Father for to exercise the office of the magistrate but to shew himself the Sauiour of the world Wherfore his office was rather to absolue then to condemne notwithstanding he hindred not the Magistrate neither tooke his office vpon him but it was lawful for the iudge to haue condemned this woman of adultery to be stoned to death according to the lawe Hee also saued the theefe which was hanged with him and yet hee reprooued not the iudge for punishing him respected not but that the theefe should suffer feele the paines that he had deserued before men But they which fauour whoredome adulteries wil reply that we are vnder the lawe of grace that the sharpenesse of the law is abolished I answere that God neuer did withdrawe his grace from his elect but that they haue felt the same alwaies at neede albeeit that nowe it is more plainly manifested by the comming of our Sauiour Iesus Christ and by the preaching of his Gospel And also hee is not so pitiful and merciful but that he is also iust and doeth commande the iudges to do iustice and iudgement in al times Moreouer if Iesus Christ by the forgiuenes that he pronounced vnto the adulterers did put away the lawe that doeth condemne the adulterers vnto bodily paynes euen vntoo death seeing that vnder the lawe of seueritie as they cal it the theefe is not so sore to be punished as the adulterer it should folowe that vnder the law of grace as they cal it the theefe ought not to be so grieuously punished as the adulterer otherwise the lawe of grace shoulde bring fauour vnto the most wicked and shoulde shewe seueritie that was not wont to bee vsed vnto them which are not so wicked thus the law of grace should deale sharply with them that were wont to be more gently entred vnder the lawe of seueritie But it wil be answered That it is expedient so to do because the theeues are more hurtful to the common wealth then adulterers I answere that maÌ„s wisedom doth so iudge it for men voide of the holy Ghost do make no great account of adultery in comparison of theft but God iudgeth otherwise as we may vnderstande by the lawe that he hath giuen and by the vengeances and punishements that he hath â—â—nt because of whoredomes and adulteries After this Solomon doth declare vnto vs what happeneth vnto the adulterer for the smalnes of his vnderstanding when he saith He shal find a wounde c. Solomon doeth not heere speake of that which we see commonly done vnto the adulterers for they are suffred to liue at their ease they are feasted and are not put backe as infamous and wicked He speaketh of that which ought to be done for if there were such gouernement in the world as there ought to be then the adulterers shoulde not escape grieuous punishmentes they should be more despised then the myre in the street we would fly further from them than from the most stinking dounghil of the world we would abhorre them more then the most dangerous PestileÌ„ce we would euermore haue them in execration and we would neuer name them but to their great shame and dishonor For as Solomon saith his reproche ought not to be put out And hee giueth the reason heereof in this verse folowing when he saith For ielousie c. If the husband of the wife with whome adultery hath bin committed did truly loue his wife before she had coÌ„mitted adultery and that he had his hart right his ielousie should be so kindled with anger and wrath against the adulterous man that he would withal diligeÌ„ce pursue him that he might be punished as he hath deserued and would haue no compassion of him but woulde craue vengeance to be done of him as behoueth there shoulde no prayers of freendes nor presentes nor giftes although they were great and precious which would moue him to turne from his anger as Solomon doth declare it by that which foloweth Hee can not beare the sight c. If then at the pursute of the husbande iustice be done the adulterer shal finde a wounde and shal be dishonoured for euer And if the Gouernours and suche as beare the sworde had the zeale of God as they ought to haue they woulde not tarie til the adulterers were pursued but when there were any discouered they should make diligent information to folowe them with al seueritie They woulde folowe the zeale of Phineas But in steade to haue such a zeale the greatest parte of Iudges Num. 25. 7. Psal 106. 30. 1. Sam. 2. 22. belike vnto Elie. The chiefe cause for the which men passe not to commit adulterie and whoredome and also that Iudges doe not punish whoremongers and adulterers as they deserue is for that euery man desireth to haue his carnal pleasure and therefore must beare with his Gosseps al commeth from the contempt of Gods worde Solomon hath wel shewed it heere aboue in the twentieth verse when to detest whoredome and adulterie hee admonisheth the children to obey their fathers and mothers He doeth wel shew it
be stirred vp for to gouerne themselues wel and honestly For loue is pacient c. 1. Cor. 18. 4. 19 For mine husband c. Albeit that the harlot hath alledged her sacrifices and vowes that shee hath perfourmed and paide for to shew that it was lawful for him to giue ouer himselfe yet she knoweth well that she doth euil euen so doth the young man as it appeared by the twilight or mistie morning c. It appeareth nowe againe in the absence of her husband the farre iourney and the day appointed are heere alledged for it is as much as if hee did say that she knowes well that she will commit wickednesse that she durst not do her husband being present and yet though he is absent that she woulde not be so bolde but that she knowes that hee is gone a farre iourney and hath matters of waight in his mind as it is noted by the bagge of money and also that hee had tolde her the day of his returne againe for otherwise she would be afraid to be taken in the act doing And in the holding herself assured she laboureth to assure the young man that hee shoulde not feare to bee hurt or haue shame on her husbandes parte the which were not needeful except the whoremonger knewe wel that hee doeth euil in committing such filthinesse But besides this we doe first learne that the married man ought not to absent himself far of frō his house chiefly if he haue a daintie dame for he leaueth her in danger and if he himselfe be not very chast is assaulted of many lustes from the which he should be exempted being at home with his wife Secondly that it is not the greatest blessing that can happen vnto a woman to be richly married and chiefly whē to encrease the goods the husband must trauel abrode It happeneth also that the riche man for to take his pastime and to recreate himselfe taketh in hande long voyages which are not necessary but hurtful both to his family and to the poore for whose helpe in their necessitie he shoulde stay himselfe c. 21 Thus with her great craft c. By suche persuasions the vndiscrete doth feele that the lips of the strange womē drop as an honny combe but after sweetenesse commeth bitternesse and it commeth before that a man thinke of it and without looking for it Solomon doth shew it when he saith 22 And hee followed her c. Hee vseth foure similitudes for to shewe that there is great bitternesse in whoredome that the whoremongers are so dul witted that they perceiue nothing wherein the Prouerbe is verified A foole neuer beleeueth so long as he receiueth The similitudes are manifest and they are dayly prooued and thereby wee shoulde bee sufficiently aduertised to beware of whordome and adulterie Notwithstanding Solomon ceasseth not to exhort vs stil as his children 24 Heare me nowe therefore O children and hearken vnto the wordes of my mouth 25 Let not thine hearte decline to her wayes wander thou not in her pathes 26 For shee hath caused many to fall downe wounded and the strong men are all slaine by her 27 Her house is the way vnto the graue which goeth down vnto the chambers of death By this admotion wee may see whervnto hee tended by the former similitudes that is to say to teach vs to take good heede that wee giue not our heartes vnto straunge women and to followe whoredome and adulterie Also hee teacheth vs that the chiefe remedie for to auoyde suche vncleannesse is to heare the worde of GOD and therevnto too applie our vnderstanding They then which make no count of this holy worde are very worthy to be forsaken of God and giuen vp to a reprobate sense for to commit filthinesse with all greedinesse of minde 26 For shee hath caused many to fall c. Because there are some which iudge that it is but a trifling matter to keepe company with knaues and whores and doe thinke themselues so wise that they haue no neede to bee diswaded from suche company and that whatsoeuer acquaintance they haue with such people that they wil keepe themselues wel enough from defiling and wil take no hurte thereby Solomon sheweth heere that his exhortation is necessary for al men when he saith that the harlot maketh many to fall c. The vniuersal flood is an example thereof Sampson Dauid and Solomon haue prooued it to be true for a time And for to shewe that hee speaketh not of the corporall nature but of the losse of the soules of those which wil not abstaine he addeth 27 Her house is the way c. This is the same that hee hath said in the 2. Chapter 18. 19. verses and Chap. 5. verses 4. 5. Wherfore it shall not neede to repeate the same againe The viii Chapter 1 DOth not wisedome crie and vnderstanding vtter her voice 2 She standeth in the top of high places by the way in the place of the pathes 3 She crieth besides the gates before the citie at the entrie of the doores 4 O men I cal vnto you and vtter my voice to the children of men 5 O yee foolish men vnderstand wisedome and ye O fooles be wise in hearte 6 Giue eare for I wil speake of excellent things the opening of my lippes shall teache thinges that be right 7 For my mouth shal speake the trueth my lippes abhorre wickednesse 8 All the wordes of my mouth are righteous there is no lewdnesse nor frowardnesse in them 9 They are al plaine to him that wil vnderstand straight to them that would vnderstand 10 Receiue mine instruction and not siluer and knowledge rather then fine golde 11 For wisedome is better then precious stones and al pleasures are not to be compared vnto her 12 I wisedome dwell with prudence and I finde foorth knowledge and counsels FOr to shewe vnto the foolishe and vndiscreete that they cannot bee excused for hauing followed and obeyed the desires and lustes of their flesh although they haue been tempted after diuers sorts Solomon doth here pronounce vnto vs by an interrogation that if the foolishe and vndiscreete haue yelded to enticement by temptation following their vntamed lustes that it hath not bin for want of doctrine exhortation correctiō but by contempt of wisdome vnderstanding wherby they care not to giue their heartes and mindes vnto the holy sermons which are made by the Pastours of the Church both publikely and priuately by whome wisedome crieth and vnderstanding lifteth vp thundereth with her voyce when they purely handle the Scripture seeking the glory of GOD and the edifiyng of their neighbours And to the ende that none shoulde alledge that he hath not hearde this proclamation nor vnderstoode this calling Solomon doth shew vs that God hath not imparted his wisdome vnto his ministers for to hide themselues and to stoppe their mouthes so haue they openly shewed it and preached it plainely and yet stil as this
perished being an innocent Or where were the righteous destroyed The Iewes did no lesse esteeme of the Prophets and of our Lord Iesus Christ and of his Apostles The Papists haue the poore Christians which suffer persecution for the Gospel in like reputatiō Cōtrarily the wicked that is to say the infidels which with wil and minde with deed and word doe despight God and make no count Psal 7. 3. of their neighbours are iudged happie and blessed they are feasted they are praysed and commended and it seemeth wel that they are in the grace and fauour of God and that he doeth blesse them that hee doeth loue them and mainteine them Such is the iudgement of carnal man which iudgeth after the outwarde sight but Fayth iudgeth farre otherwise and the worde whervpon Fayth is stayed pronounceth also contrarie as we see it when Solomon is not contented alone to say that the righteous shal obteine blessing but to shewe that he is euen here happie in diuers sortes although he be greatly molested he sayeth blessinges are vpon the head of the righteous hee appointeth not the time neither present nor to come for to declare that the blessings shal not fayle them but hauing had their beginning in this life they shal endure for euer Blessed are ye when men reuile you and persecute you and say al manner of euil against you for my sake falsly My brethren count it exceeding ioy when ye fall into diuers temptations Againe Blessed Mat. 5. 11. Iam. 1. 2. Iam. 1 12. is the man that endureth tentation for when he is tried he shal receiue the Crowne of life which the Lorde hath promised to them that loue him Contrarily though the wicked doe florish yet are they and shal be cursed as may be knowne plainly when their iniquitie shal bee opened and that for the same they shal be ashamed for because of their iniquitie which shal be as a choke peare to stop their mouth they shal not be able to alledge any thing worthe to defende themselues with al. Solomon doeth signifie it when hee sayeth But iniquitie shal couer the mouth of the wicked In some it is opened sooner and in other some later Some mens sinnes are manifest before hande and goe before vnto iudgement but some mens folowe after For their iniquitie committed they shal suffer 1. Tim. 5. 24. punishment before al men wherwith they shal be greatly confounded and the righteous shal be glorified and honoured and their felicitie shal shine and shal be seene of al men Solomon doeth wel signifie the same when he placeth the blessings to light on the head the which is the highest part in man vpon the which the ornaments can not be hid These ornaments of blessing are nowe hidde in the worlde but they which are not stayed at the outwarde appearance but by Fayth do beholde the goodnesse that God hath done vnto his faythful seruantes in the midst of their troubles doe see euen presently the head of the righteous garnished with blessinges the which they shal more plainly see in the possession of the heauenly kingdome 7 The memorial of the iust shal be blessed but the name of the wicked shal rotte Albeit that nowe presently it seemeth vnto the worlde that the righteous are forgotten before God because that no man reuengeth the iniuries wrongs that are done them as Dauid doth declare it saying He hath saide in his heart God hath forgotten he hideth Psal 10. 11. away his face and wil neuer see O Lorde the auenger O God the auenger shewe thy selfe clearely And for this cause also the faithful doe lament and complaine Why standest thou farre of O Lord Psal 94. 1. Psal 10. 1. Psal 13. 1. Psal 45. 23. 24. and hidest thee in due time euen in affliction Againe How long wilt thou forget mee O Lorde for euer Howe long wilt thou hide thy face from mee Againe Vp why sleepest thou O Lorde awake be not farre of for euer Wherefore hidest thou thy face and forgettest our miserie our affliction yet notwithstanding he hath not so much forgotten them but that he doeth remember to blesse them for to doe them good and shewe them grace and fauour to giue them helpe defence and sauegarde so farre as hee knoweth to be expedient to bring them vnto eternal blessing Solomon doeth signifie the same saying The memorial of the iust shal be blessed Contrarily the wicked are famous they are commended and doe prayse themselues He sayeth in his heart I shal neuer be mooued Psal 10. 6. 12. 4. nor be in danger And With our tongue wil we preuaile our lippes are our owne who is Lorde ouer vs but their name shal be abominable and filthie Solomon doeth declare it saying The name of the wicked shal rotte 8 The wise in heart wil receiue commandements but the foolish in talke shal be beaten Our wisedome is to keepe and to doe the commandementes of Deut. 4. 6. God Wherefore the wise sayeth verie wel that the wise of heart will receiue them Hee sayeth expresly the wise of heart that is to say hee which truely loueth wisedome and is no counterfaite as the worldly wise which iustifie so much themselues that they can not abide any admonition though it be very needeful as S. Paule doeth shewe it This knowe also that in the last dayes shall 2. Tim. 3. 1. come perillous times c. Those that are such can not suffer any admonitions neither of Father nor Magistrates neither yet of Ministers and yet lesse of priuate and particular persons But he which hath wisedome printed in his heart knoweth well that hee hath neede of wisedome and desireth to increase therein and therfore hee gladly heareth that which is shewed him in the name and by the Worde of GOD and laboureth to conforme himself vnto the doctrine that is set before him This same is to receiue the commandements and not to be like vnto the sonne which promised to his father to doe that hee commaunded and did nothing But rather if in time past wee haue saide we wil not goe that nowe by true repentance Fayth let vs giue our hearts to obey God our father consequently them which hee hath ordeined ouer vs to direct and gouerne vs. Thus doing wee shal not bee woorthie of stripes and woundes but rather of good rewarde and recompence though wee can not deserue it but suche is the wil of God our Father so to recompence his obedient children and seruants Contrarily if we declare ourselues to be rebels and disobedient let vs looke to be beaten as we deserue because of our follie which we shew in gain saying and striuing against the trueth and that by iustice and equitie Solomon doeth shewe it vs saying But the foolish in talke shal be beaten Hee that maketh not count of true wisedome which is taught vs by the worde but doeth giue himselfe to speake and doe things contrarie therevnto
in holines and the end euerlasting life for the righteous Rom. 6. 22. doeth not teach nor counsel but onely that which serueth to saluation life Solomon doth signifie it when he calleth his mouth the welspring of life Our Lorde saith that from the abundance of the hart the mouth speaketh Now it is said the law of his God is in his hart therfore his steps shal not slide Whervppon foloweth that it Mat. 12. 34. Psal 37. 31. bringeth life to them which receiue this doctrine which folow his counsels tremble at his threatnings delite in his exhortatiōs also do assure thēselues of the promises of life that is preached vnto them Cōtrarily as out of a durty puddle we can draw nothing but filthines and infection for to infect poison to kil those which drinke therof so also it is saide there is no constancie in the mouth of the wicked within they are very corruption their throte is an open sepulchre they flatter with their tongue Wherupon foloweth Psalm 5. 9. that we can learne nothing of the mouth of the wicked but al euil when we heare no maner of goodnes come from their mouth but it aboūdeth with al filthy corrupt words as it appeareth for it doth open it self Solomon doth signifie the same saying but iniquitie couereth the mouth of the wicked When Solomon saieth doth couer he neither excludeth the time past nor present but speaking in the future tence hee sheweth the hardnes and obstinacie of the wicked to the end that we should stande vpon our watche at al times For as they haue not ceased nor do cease so also they shal neuer cease vntil the ende of the worlde to speake filthily to giue euil counsel to spread abroade false doctrine But the euil men deceiuers shal waxe worse worse deceiuing and beeing deceiued Now they which folow their vncleannes wickednes giuing thēselues vnto iniquitie shal fal in death For it is saide The rewarde of 2. Tim. 3. 13. sinne is death Heeretofore we haue expounded the 2. parte of this sentence otherwise but not contrary that by force of the Antithesis Rom. 6. 23. or comparison that Solomon maketh there Heere hee setteth the vertue of wel speaking ruling the mouth against the vice of peruerse and wicked mouthes Hee doeth this honor vnto them which speake wel for to attribute vnto them the welspring of life and to make them as it were auctors of health and life vnto these which learne of them Saint Iames doeth the like saying Brethren if any amongst you hath erred from the trueth and some man hath conuerted him let him knowe that hee which hath conuerted Iam. 5. 19. 20. the sinner from going astray or out of his way shall saue a soule from death And this is according vnto the doctrine of our Lorde Thus it pleaseth the Lorde to honour such as speake trueth Contrarily Mat. 18. 15 Iohn 20. 23. Solomon accuseth those which haue their mouthes couered with iniquitie of murther hee expresseth not the accusation but it must bee vnderstoode by the present Antithesis Nowe sith that they which haue an euil tongue are murtherers they cannot looke but for death Contrarily those which out of the good treasure of their hartes do bring good thinges are assured of life as by their office they are the auctors of life c. 12 Hatred stirreth vp contentions but loue couereth all trespasses When men or women are kindled with hatred wrath anger with enuie and yll wil against their neighbours although it be very wrongfully and without cause and that their neighbours haue giuē them no maner of occasion to beare euil affection towardes thē yet can they not speake gently and louingly vnto them they cannot say wel of them but do wrong and deale iniuriously with them and speake al the euil they can against them do greatly reproche them to their faces being ready to stryke beate them to murther kil the innocents behind their backes they slaunder do falsly bely them they diffame them bring them into the hatred so much as they cā of al the world that many may rise vp against them which haue not offēded that they may be destroyed vndone So much as possible they cā they set al in trouble they stir vp seditiōs vprores persecutions against those that wish them no euil Solomō doeth signifie it saying hatred stirreth vp contentions This stir is made as is sayde and as the innocentes in al tymes haue had trial As Abel Moyses Dauid the Prophetes our Lorde his Apostles and other faithful men and yet stil the wicked cease not to doe and to speake the like against them that folowe the trueth and that desire nothing but their health and saluation But the saying of Solomon ought not to be restrained vnto this maner of hatred For we haue experiēce that whē there is hatred betweene parties that they bite sting one another do charge reproch one another with al the villanies they cā they detract one another there is nothing but they wil blame interpret the doings sayings one of another altogether in the euil parte the which is cause of mortal strife of seditions of vprores of battels and warres of murthers and slaughters Mat. 5. 22. 1. Ioh. 3. 13. Solomon doeth wel signifie it here and so he accuseth al them which hate their neighbours of murther manslaughter hee pronounceth them guiltie and breakers of this commandement Thou shalt not kil as doth also our Lord who soeuer hateth his brother is a mansleyar They that are suche can not pray vnto God but against themselues as appeareth Wherefore we must vnderstande Mat. 6. 18. that hatred is a sinne most detestable and which wee ought greatly to abhorre when it separateth vs from God and hindereth vs to haue accesse vnto him Contrarily for that which hath beene saide of hatred if men and women doe truely loue their neighbours they wil speake vnto them with al softnes and gentlenes they will haue none euil suspition of them they wil not labour to hinder their good name but where they are euil spoken of they wil endeuour to excuse them and euen when we haue offended them they wil dissemble and beare with many thinges they suffer and yet forgiue many thinges burying their neighbours faultes and labour to saue their honestie Solomon doeth wel signifie it saying But loue couereth all trespasses and after him Saint Paule sayeth Loue is 1. Cor. 13. 4. patient We haue here a doctrine of great excellencie whereunto we must diligently apply ourselues if we wil auoide strife and contentions to be the true children of God Beloued let vs loue one another for loue cōmeth of God euery one that loueth is borne 1. Ioh. 4. 7. of God and knoweth God Notwithstanding this is not to say that if our neighbours be
16 The righteous laboureth to do good but the vngodly vseth his encrease vnto sinne When men occupie themselues and take some worke in hand they seeke to profite and gaine thereby but oftentimes they deceiue themselues For none but good people doe truely prosper in their affaires though mans reason doe iudge the contrary As touching the wicked what gain soeuer they get what ioy soeuer they haue yet doeth it all turne vnto their hurt It seemeth good to outward apparāce that good people are most miserable that ther are noone more vnhappy and cursed then they in all the worlde but Solomon which lyeth not doeth shewe vs their prosperitie when hee attributeth life vnto the worke of the righteous as if hee did say that the iust man doth not apply himselfe vnto any worke but vnto that which is the path way that leadeth vnto life Contrarily after the outward sight the wicked reape great profite by the works they take in hande but their destruction which is great is at hand vtterly to beate them downe Solomon doth signifie the same vnto vs when hee saith that the vngodly vseth his encrease vnto sinne For the rewarde of sinne is death But as the worke of the righteous doth not profite himselfe alone but doth serue to the releeuing Rom. 6. 23. of others euen so the euill manners of the wicked doe stirre vp others vnto sinne wherevpon followeth death And forasmuche as wee al desire to liue and doe abhorre death let vs follow the worke of the righteous let vs worship one onely God according vnto his word flying frō al idolatrie forsaking al doubt and distrust and doing vnto our neighbours as wee woulde they shoulde doe vnto vs. In this manner the worke of the righteous shal be life vnto vs. And let vs not desire to bee partakers with the vnfruitfull workes of darkenesse which are the reuenewe of the wicked but let vs rather reprooue them least they be imputed vnto vs for sinne whereof followeth damnation But although wee desire life yet doe wee not regarde to followe the workes of the righteous for wee beleeue not that in following it we shoulde obteine life seeing that as it is written wee see by experience that the afflictions of the iust are many in number they are exercised by many miseries and tribulations and seeme that they are in death and that they are destitute of all helpe Wherefore their workes ' Psal 34. 20. and sayinges are thought to bee vnprofitable As when Saul persecuted Dauid for to destroy him and compelled him to flie and too runne away no man would haue thought that what shifte soeuer hee coulde make that hee shoulde escape the handes of Saul and liue to become king of Israell Likewise when Iesus Christe was seene to hang on the crosse as a thiefe they thought him cleane destroyed and did not thinke that hee shoulde ascende vnto the glory of his father nor that his Gospell shoulde bee preached through all the worlde And so their workes were not seene but to serue to life for themselues and for others And at all times men haue iudged and still doe iudge thus of the faithfull Contrarily because the wicked are strong and floorishe with glory and riches of this worlde it seemeth that they ought to come to the end of their desire and of that they take in hande without hinderance and let and that none should withstand them Pharao his folke thought that they shoulde oppresse the people of Israell at their pleasure but the issue and en de shewed the cleane contrary for the people of GOD reioyced at their deliuerance and Pharao and his people made a miserable ende amongest the waues of the Sea The worke of Moses and Aaron and of such as obeied tended to life and Pharao with his people receiued the rewarde of sinne that is to say death Thus the worke of the righteous serueth to life for although hee fall into diuers dangers and is many wayes pursued yet finally and in the ende hee shal be deliuered and his works his doctrine and his counsels shall bring both himselfe and his neighbours life Contrarily God curseth the actions and counsels of the wicked when he counteth whatsoeuer they doe and say to bee sinne and consequently worthie of death This same is well described vnto vs in the first Psalme Let vs further note that albeit it is true that the righteous doeth not labour couetously nor to get estimatiō but onely to imploy the time vnto good works to haue necessarie thinges belonging to this life aswell for himselfe as for his family yet Solomon his minde and intent is not such heere as wee may knowe by the seconde part of his sentence wherein he opposeth and setteth the reuenewe of the wicked against the worke and labor of the righteous and sinne which bringeth death against life And albeit that God doeth giue vs this honour by his worde to attribute life vnto the workes and labour yet let vs not thinke that they are worthie thereof and deserue thereby but let vs in any wise confesse the grace and mercy of God which is true in his promises for the which to fulfil hee doeth thus rewarde our good workes whereof he himselfe is the only authour and wee but his instrumentes and seruants 17 He that regardeth instruction is in the way of life but he that refuseth correction goeth out of the way of life For to shewe vs the way of life Solomon in the fourth Chapter first verse hath shewed vs saying Heare O ye children the instruction of a father c. And to the admonition hath added the promise in the 4. and 6. verses Also in the 13. verse hee repeateth againe the selfe same admonition and thereto also hath added the promise The saide admonition so often rehearsed shoulde suffice to induce vs to receiue and keepe the instruction which is giuen vs by the Lorde and aso the promise so often repeated ought to bee sufficient to assure vs of the goodnesse of GOD towards vs and to make vs more enclined to submit ourselues vnto the good will of GOD. But wee are dull vpon the spurre and for one admonition or twaine we make no account to giue obedience and for one or two promises wee cannot bee assured of the infallible trueth of GOD so full of rebellion and disobedience we are so full of doubtfulnesse and distrust and therefore wee haue neede that we should be handled according vnto our rudenesse and infirmitie The which our Lord doth in his holy worde and also by the peaching of the same word in the which one self doctrin is oftē repeted For this cause Solomon is not negligent often to tell vs one very thing and that which he hath already saide many times heeretofore he repeateth saying To take heeds c. This affirmation conteineth an instruction and promise for by affirming it he would haue vs to vnderstande that he doeth admonishe vs
doeth admonishe vs Cast of the olde man which is corrupt through the deceiuable Ephe. 4. 22. 29. lustes Again Let no corrupt communication proceede out of your mouthes but that which is good to the vse of edifying that it may minister grace vnto the hearers But now put ye away euen al these things wrath anger maliciousnes cursed and filthy speaking out of your mouthes Likewise though that Solomon calleth him foole which slaundereth yet it is not to say that the Pastours and ministers of the Collo 3. 8. woorde ought to abstaine from blaming and reproouing of vices and of them that are hardened therein otherwise they shoulde deserue to bee called fooles Noe the embassadour of righteousnes by the building of the arke condemned the worlde Moyses the seruant and Prophet of the Lorde did reprooue the people of Israel for their disobedience The Prophets haue reprooued in diuers sortes Wee may see howe our Lorde Iesus hath shewed himselfe sharpe in chiding and rebuking the Scribes and Pharisees Saint Paule also and Saint Peter and Saint Iames and Saint Iude do reproue and openly blame them which resist the truth and lead a dissolute and slaunderous life And our Lord commandeth the vncorrigible to be put ouer vnto the Church the which cannot be without rebuking them of their vices wherein they are obstinate and indurate it shoulde be very rashly done of vs if for the saying of Solomon we should cal al these same and other which folow them fooles wee shoulde depraue the scripture the which calleth them fooles which through hatred do rebuke their neighbours and not them which by their reprehensions threates and accusations doe labour to reduce the strayed sheepe 19 In many wordes there cannot want iniquitie but he that refraineth his lippes is wise They that haue a tongue at large to speake readily delight much to speake and take pleasure also in their eloquence they mocke at them which are slowe and dul of speache esteeming them of no witte and whiles they prate at pleasure they woulde bee counted wittie and learned and doe thinke themselues cunning folke And by howe much as a man is more vaine in his woordes by so much the more doeth hee desire to bee accounted of them which heare him albeeit hee knowe that his wordes bring no profit nor edification And also the common people is easie to haue them in estimation which flowe in eloquence and doe thinke al wel saide that such people say but such tongue men doe faile and those which heare them are deceiued Solomon doth signifie the same when he saith Where much c. And forasmuch as al vices are to bee fled wee must take heede that wee vse our tongues soberly in priuate communication and to giue ourselues to iest and to babble at pleasure And therein to cōsume much time vnprofitably as doe ydle and curious folkes and chiefly maydes and wiues Beeing ydle they learne to goe from 1. Tim. 5. 13. house to house The keepers of Tauerns which spende the goods of God in gluttonie and drunkennes and the common players are stuft with many woordes not only vaine and vnfruiteful but hurtful and iniurious and also ful of horrible blasphemies Marchants handicraftes men and almost as many as haue entercourse or any thing to breake vnto their neighbours or lawiers and suters wil not briefly tel and plainly declare the trueth of the matter but to blind dasel mens eyes they wil haue trickes and knackes in their budget worthy to be mocked at and to astonishe the eares of men they wil flowe in superfluous and vngodly wordes with lying periurie slaundering with cursing and giuing themselues vnto the Deuil euen to the renouncing and forsaking of God and as they themselues doe so doe they teache their children and housholde folkes to doe the like Wee haue experience then in diuers wayes and more then were needful that there is vice offence in many wordes And if for to auoide to be guiltie of this vice wee must bee fober and discreete in our common housholde talke when wee commen and conferre togither of things which concerne touche this present life by a more stronger reason wee must bee well aduised to place our wordes and to talke no vncomely thing when wee treate of matters concerning GOD and which concerne the honour and glorie of GOD and the saluation of our soules as when wee take in hande to teache the people when wee make our prayers vnto GOD when wee giue him thankes and sing praises vnto him then must wee take heede to vse many woordes otherwise wee shoulde commit a vice for the which wee shoulde not goe vnpunished and that for good cause when by such vice GOD is greatly dishonored and wee and our neighbours both in danger of loosing our soules Wherefore wee ought to vnderstand that it is necessarie to flye abhorre the custome of the greatest parte of the worlde the which is replenished with false teachers deceiuers idolaters with superstitious with dreamers and hypocrites the which abounde in woordes the one sorte in hurtful talke and the other in vnprofitable vaine and superfluous talke Our Lorde doeth shewe vs wel that wee must not beleeue nor folowe them Take heede and beware of the leauen of the Pharisees and Saducees Their doctrine is very hurtful Wo therefore bee vnto you Scribes and Pharisees hypocrites because yee shutte vp Math. 19. 6. Mat. 23. 13. 24. 4. 11. the kingdome of heauen before men Take heede that no man deceiue you Againe And many false Prophetes shal arise and shall deceiue many Nowe I beseeche you brethren marke them diligently which cause diuision and offences contrary to the doctrine Rom. 16. 17. Mat. 6. 5. which yee haue learned And when thou prayest bee not as the hypocrites for they loue to stande and pray in the Synagogues and in the corners of the streetes because they woulde bee seene of men Al such kinde of people ought to bee eschued and fled except wee wil declare ourselues to be blinde and beastes as they are without vnderstanding Let them alone they be the blinde leaders of the Mat. 15. 14. blinde c. Nowe the ende of the commandement is loue Solomon doeth also partly signifie it when hee attributeth wisedome and vnderstanding vnto him which taketh heede of talking saying but he that refrayneth his lips is wise Wee must therefore to eschue vice and to shewe ourselues wise be sober in talke and that we vtter not al things that come into our thought Yet notwithstanding wee must not spare our tongues when neede is but must vnfolde them for the glorie and honour of GOD and for the profit and edification of our neighbours Wee see in the holy scriptures that the seruantes of GOD haue abounded with woordes in their sermons praises and praiers and thankes giuing and no faulte nor vice hath beene in them For as wise men they knewe to refraine their lippes
speaking nothing but that wherwith they were diuinely inspired by the spirit of the Lorde 20 The tongue of the iust man is fined siluer but the harte of the vngodly is nothing woorth Solomon doeth compare the tongue of the righteous vnto the pure siluer vnto the siluer that is separated from al matter that may hinder the knowledge of his goodnesse and preciousnesse when it is mineral and hath not passed through the fire It is not without cause that hee maketh this comparison for as men doe naturally desire such kinde of siluer euen so the tongue of the righteous is greatly to bee desired of them which loue the true riches which proceede from wisedome and innocencie For the mouth of the righteous wil talke of wisedome and his tongue shal declare that which is right And also Blessed is the man that findeth Psal 37. 30. wisedome and the man that vttereth knowledge And as the pure siluer is carefully kept and is not gladly imployed indifferently to al vses euen so the righteous because hee is wise refraineth his lips and doeth not vnfolde his tongue for euery matter but as the precious siluer is not imployed but when it is very needful or about things of greate importance or there where a man wil be seene and get reputation euen so the righteous taketh heede to imploy wel his tongue vnto the glory of GOD and instruction of his neighbours and not to offende thereby wherewith hee winneth reputation and is greatly esteemed of the faythful which haue knowledge of the trueth Contrarily hee compareth the harte of the wicked vnto nothing or litle woorth and that rightly For as wee doe naturally desire aboundance of thinges that wee thinke to bee necessarie and profitable and doe disdaine and refuse that which serueth for nothing or is litle woorth euen so although that the vngodly doe praise and boast themselues and that their harte is haughtie sowln that they iudge that they ought to be praised yet God who knoweth the hartes doeth wel see that there is nothing in the hart of the vngodly that is any thing woorth therfore doeth he disdaine them and doeth abhorre them so doe they also that are led by the spirit of God For by the outward things is the vanitie of the hart knowne And as wee are wont not to spare the thinges that are nothing esteemed or smally but leaue them at randon euen so the wicked do vnfolde in euery matter the vanitie of their hart and care not what they doe nor what they say they haue no right thoughtes whervpon foloweth that their hart is nothing woorth and that they cannot do nor say any thing that is ought woorth Naturally wee are al such and haue neede that GOD by his holy spirit shoulde purge amende and renewe our hartes otherwise our tongues which from the aboundance of the heart doe speake shal not bee as pure and tried siluer but our vaine and vnprofitable heartes shal spurre forewarde our tongues to speake things nothing woorth and the rest of our members to doe vnprofitable and hurtful thinges If wee haue desire that God shoulde woorke in vs by his holy spirit wee must bee attentiue vnto his woorde For as the woordes of the Lorde are called pure Psalm 12. 7. as the siluer which from the earth is tryed and purified seuen times in the fire euen so the lawe of the Lorde is saide to bee vndefiled Wherefore besides the former expositions we may say that as there is no deceite in fine siluer but that it is true and tryed neither may Psalm 19. 8. any man deny to receiue and imploy it euen so the righteous instructed and taught in the pure and cleane woorde of GOD the which doth not deceiue thē that put their trust therein haue a pure cleane tongue neither is their fraude in his mouth but speaketh the truth from his hart and that freely Contrarily as by a thing of nothing which hath some faire shewe the vndiscreete are deceiued euen so the vngodly doe inuent nothing but deceite and hurt against their neighbours And as the iust which by his tongue seeketh nothing but the glorie and honour of God and the edification of his Church ought to be heard and receiued and his sayings obeyed as if God himselfe did speake euen so ought wee to bee careful to take heed of the wicked and chiefly of the ministers of Sathan which doe change themselues like ministers of light and doe labour but to seduce the hartes of the innocentes For other deceiptes can bring no hurte but to the temporal goods or to the bodies but the ministers of Sathan destroy for euer both the bodies and soules of so many as beleeue and reuerence them and followe their doctrine This last exposition agreeth wel with the sentence that foloweth when Solomon saith 21 The lippes of the righteous feede a whole multitude but fooles shal die for want of wisedome In what state soeuer wee be if wee bee righteous we wil labour to hurte no man by our woordes but wil delite to speake trueth and by the same to profit many in giuing good counsel in exhorting admonishing rebuking reproouing and correcting This trueth is the foode of life the vncorruptible seede which quickeneth a man for euer For man liueth not only by bread but by euery woorde that proceedeth out of the mouth of God Likewise the Gospel which is the infallible trueth is compared vnto a wedding Deut. 8. 3. vnto the which many bee called And the ministers which declare this Gospel are called Pastors and in the person of Saint Peter Iesus Christ commandeth them to feed his sheepe And somuch as in Iohn 21. 15. 1. Pet. 5. 2. Actes 20. 28 you lyeth feede the flocke of Christ Take heede to yourselues and to al the flocke wherof the holy Ghost hath made you ouerseeers And as the Ministers of the Churche by their preaching doe feede the beleeuers vnto eternal life for the Gospel is the power of God to saue al them that beleeue euen so those Princes and superiours which pronounce good iust and vpright sentences for to giue right vnto him that it belongeth vnto and doe diligently watche ouer the slaunders and offences proclaming holy ordinances for to establish a sounde ecclesiastical pollicie doe feede many so much as in them is euen so doe al heads of housholde when no euil woorde doth proceed out of their mouth but doe speake very wisely and godly And as through them many are fed and quickened euen so also they feede themselues and deliuer themselues from death But they that are so colde and faintharted that they despyse al honestie and holy religion and care not though they offende and destroye their neighbours as by their wicked woordes proceeding from the weakenesse and fayntnesse of hart they leade many vnto death feeding them with poyson so much as lyeth in them so also shal not they bee spared but by the iust
and which worst is doe despight God by their blasphemies they wel deserue to be rooted out The eleuenth Chapter 1 FAlse ballances are an abhomination vnto the Lord but a perfect waight pleaseth him FOrasmuche as the worlde is replenished with fraud and deceit with vsurie and greedinesse with theft robberie with counterfaiting and falsifying therefore the commandement is not esteemed Thou shalt not do vniustly in iudgement in line in waight or in measure Thou shalt not haue in thy bagge twoo maner of waightes a Leui. 19. 35. Deut. 25. 13. great and a smal There is no account made of the promise that God addeth vnto this commandement That thy dayes may bee made long on the earth neither also is the threatening feared that foloweth for whosoeuer shal so doe shal bee abhorred of the Lorde In this sorte wee iudge lesse of God then of mortal men If a mighty and riche man hath made promise of any thing wee wil trust to receiue according to his promise and in the meane while they wil bee diligent to please him if he threaten they wil feare him and wil take heede to doe any thing that shoulde displease him But although that GOD is true yea euen hee himselfe the onely trueth otherwise he shoulde not bee GOD and that hee doeth testifie his trueth vnto vs by diuers witnesses yet wil wee not trust his promises as wee shewe when wee make no account to labour for to please him And also though hee be true and faithful and doeth threaten but vppon iust cause yet doe we not tremble nor feare his vengeance albeeit he declare the same by faithful witnesses Moyses is one of the witnesses of the promises and threateninges as wee haue nowe heard After him came Solomon indued with great wisedome of GOD who doeth witnesse the same in this place First of al hee threateneth them which oppresse and deceiue their neighbours in any matter whatsoeuer it is when hee saieth 1 False ballances are abhomination vnto the Lord he doth threaten them I say with eternal destruction and damnation For it followeth wel that if a false ballance displeaseth the Lorde and that hee doeth abhorre them that then they which vse them are wicked and therefore cannot remaine but are as chaffe which the winde driueth away and so goe to destruction for the way of the wicked shal perish seing also that it is saide Thou art not a GOD that louest wickednesse c. But to the ende that we may knowe Psal 1. 6. Psal 5. 4. who they are that God abhorreth and that we also should abhorre them for nothing that displeaseth God ought to please vs but we should hate contemneit we must consider wherein the false ballance standeth and who they are that vse them Which for to doe let vs knowe that the ballance is taken for al waytes measures rule and for al Artes Sciences Lawes and behauiours that we vse towardes our neighbours wee may so vnderstande it by the place afore alledged by Moyses out of the which hee collected these things Likewise the Lord doth attribute rule and ballance to that which he doeth towards his Church for to restore it Iudgement also wil I laye to the rule and righteousnes to the ballance It is then a false ballance and deceiueable when wee doe not faithfully behaue vs towardes our neighbour when wee are slacke and negligent to paye our duetie or that wee labour to treade them vnder foote or to deceiue in any matter whatsoeuer it bee In all estates as we prooue by experience there are false ballances as betweene Merchantes Citizens Handicraftes men and labourers but the most hurtfull are they which are enclosed in the hands of false teachers who by fayre wordes and flattering speech deceiue the heartes of the simple and innocent After these may bee set the same of wicked Magistrates which are placed in the seate of God who is righteous and yet their houses are filled with the spoyles of the poore Nowe the perfection that is required of vs is that wee shoulde not imagine nor deuise any euil against our neighbours that wee shoulde not labour to become riche to their hurt but that in simplicitie vprightnesse of conscience we should procure their wealth with al our power This is the perfect waight which pleaseth the Lorde as sayeth Solomon They which vse this waight are acceptable vnto God and as the waight which they vse is perfect so doeth God allowe them for perfect and doth not impute vnto them the reliques of imperfection which is in them And forasmuche as they please God hee wil neuer bee displeased with them to destroy them Whereupon it foloweth that Solomon saying That a perfect waight pleaseth the Lorde doeth promise euerlasting life vnto them which vse it who although they be most commonly poore and miserable before the worlde yet are they riche enough and blessed for they are heyres of the heauenly kingdome and of wonderful riches 2 When pride commeth then commeth shame but with the lowlie is wisedome Man naturally desireth and wisheth to bee exalted vnto glorie and honour but hee knoweth not howe to attaine thereunto and therefore most commonly insteede to ascende and goe forwarde hee falleth backewarde and in place of glory and honour hee getteth confusion shame and dishonour and this is not without hurt but most commonly men are ashamed and confounded by the hurt that happeneth against their expectation and hope Our first Father Adam hath wel proued it and before him the Angels which kept not their first state but fel from their place Now as it hath happened vnto the Angels and to Adam euen so doeth it and shalbefal vnto al them that are proude This hath beene founde true in al ages And therefore according to experience Solomon doeth pronounce That when pride commeth then commeth shame If the world destroied by the fludde had beleeued Noe the messenger of righteousnesse it had not fallen into such shame and eternal destruction The builders of the Tower of Babylon haue tryed this true To be shorte if wee examine the holy histories Gen. 11. 9 of the Byble wee shal finde that they which haue beene raised through pride haue beene afterwardes confounded and ashamed and this same hath not befallen vnto the reprobate onely but also vnto the children of God as vnto Dauid and Saint Peter It is then good reason that the proude shoulde bee confounded and ashamed 2. Sam. 24. Mat. 26. for they rise not vp against men but against God to whom al knees ought to bowe and to whome al creatures ought to do homage seruice and to humble themselues vnder his mighty hande against the which none can resist For this cause I say it is necessary that they shoulde bee confounded and ashamed the one for a certaine time as Dauid and Saint Peter who by shame came to repentance but the other as the reprobate lye euer therein For what shame soeuer they feele in
of the present sentence wee might make thereof twoo contrary partes And for the seconde which is also that the hope of the vniust shal perish Wee will apply the first after this sorte that the wicked doe not come to the ende of their enterprises as they desire and hope but receiue the contrary whereby they are confounded and so their hope perisheth and this is chiefly in death wherein they shall remaine and bee vndoone for euer For to shewe that it cannot otherwise happen and that the wicked must needes bee frustrate and voide of their hope Solomon vseth a Verbe which doeth not signifie that which is or shal bee doone but that which is already doone thus it doth signifie vnto vs that we shoulde thinke the thing to bee lost which wee cannot obteine and whereof there comes no good end For if wee will giue the Verbe according to his time wee shall say that the hope of the wicked is lost and gone And by this word we may say that Solomon doth signifie that God doth not alwayes tary vntill death to confound the wicked by making them void of their hope as also it is the trueth and diuers haue prooued it true and do still feele it as it is very expedient for the rest and tranquilitie of the seruantes and children of God Againe wee haue not said that it is onely referred vntil death But chiefly Pharao looked surely too Exo. 1. 1. King 12. Esay 3. 6. Dan. 4. holde the children of Israel in bondage so did Roboam also Zennacherib and Nabuchodonosar They which inuent and striue against the Gospel and doe persecute the faithful from this life they loose their hope and shall loose the same in death except they come to repentance and that they settle their hope more stedfast Saint Paul whē he persecuted the Christiās lost his hope for this life the which was helthful vnto him they which haue receiued the interim haue hope to obteine a counsel which shall refourme all errours They haue beene for a certaine yeeres put off GOD for his mercy sake put them off stil to the ende that they shoulde returne for to consider from whence they are fallen and that they shoulde change their hope 8 The righteous escapeth out of trouble and the wicked shall come in his steede For to establishe right iudgement wee must not iudge according to the sight of our eyes nor after that that we see happen dayly otherwise we shold esteeme the righteous to be most wicked the most vngodly should be in our opiniō the best people But we must take heede to that which God pronounceth and if wee iudge after his sentence wee shal be righteous iudges Nowe hee excepteth not the righteous man from troubles as may bee seene both by examples and by witnesses which haue beene already alledged but in diuers places he promiseth to deliuer the faithful man from misery and calamitie Solomon after the Psalmist and others doth giue vs witnesse thereof when hee saith The righteous escapeth out of trouble As the holy scripture doth not determine the time so ought wee not too assesse special iudgement vpon this man or that man but we must be certaine that if we walke vprightly and in soundnesse of cōscience and that we be patient in aduersitie how long harde soeuer they seeme vnto vs that at time conuenient wee shal-be deliuered For yee haue neede of patience that after yee haue doone Heb. 10. 36. the wil of God yee might receiue the promise The iust doth not alwayes escape tribulation but it taken out of the worlde Contrarily what prosperitie soeuer we haue in this worlde howe long soeuer it be yet if we walke with an euil conscience we cānot looke but for misery and calamitie This is that which Solomon meaneth when he saith But the wicked commeth in his place as if hee saide the righteous which was counted vnhappy and miserable through the trouble that oppressed him doeth escape the same and is placed happily and the wicked which did oppresse him falleth into the misery wherein he laboured to bring and to keepe the iust and so hee commeth in his place When Solomon calleth trouble the place of the righteous it is not to say that the righteous haue deserued trouble though wee bee all worthie to be afflicted not onely with temporal sorrow but with perpetuall torments if God shoulde enter into iudgement with vs but hee meaneth the wicked which thinke to yeelde vnto the righteous that which hee needeth when hee troubleth and molesteth him shall at the last come into the same ranck and order and shall not escape as it is declared of Herode Acts the 12. Chapter Wee may also say that in his place after the language of Solomon importeth as much as for him or aboue him as if Solomō woulde say that the wicked shall come into trouble for the iust whome hee hath oppressed or in steede that he laboured to subdue the righteous he shal be placed aboue him and the wicked shal bee as the footestoole of the righteous The first sense is true so are these two last For it is a righteous thing with God to recompense 2. Thes 1. 6. tribulation to them that trouble you We may see also in diuers places that God threateneth and punisheth the wicked for the righteous Mala. 5. 3. Psal 47. 4 Psal 49. 14 and that the wicked are set vnder the iust The victories that God hath giuen vnto his people of Israel against the infidels haue bin a figure therof when truly it is said They lie like sheepe in the graue death deuoureth them and the righteous shal haue domination ouer them in the morning This same shal be thus done because the iust are members of Iesus Christ But to the end that none should presume of his owne worthines and excellencie of his owne power or cunning because it is saide the iust escapeth from trouble and also it seemeth at the first sight that Solomon doeth attribute some vertue vnto the iust as if hee did drawe himselfe out of Psal 110. 1 miserie let vs know that Solomon vseth here a verbe passiue wherby hee signifieth that it is by an other that the righteous escapeth and truely we are like vnto a litle birde taken in the net the which can not escape except some other breake the net For this cause we must humbly confesse it If the Lord had not bene on our side when Psal 124. 1 men rose vp against vs they had then swallowed vs vp quicke But the wicked doeth wel deserue trouble neither ought the fault to be imputed to any other then to himself for it is he which falleth into it of his owne proper malice 9 An hypocrite with his mouth hurteth his neighbour but the righteous shal be deliuered by knowledge The worlde doeth so flowe with hypocrites that the Scripture doubteth not to accuse al the bodie of the people of God of hypopocrisie
this let vs first know that after this present Antithesis or comparison wherein the prosperitie of the righteous is set against the destruction of the wicked wee must take the prosperitie in the first signification Secondly there is no rule so general but that there is some exception or else that Solomon doeth heere take the Citie for chiefe and best part thereof which are the honest people dwelling therein which desire and seeke the peace and prosperitie of the righteous and are glad when the righteous doe wel and bee voyde of trouble or else better to speake and more agreeing with the Antithesis seing that God reioyceth not at the destruction of the wicked as hee witnesseth and that the children of God for to folowe their heauenly Father ought not to reioyce at the perdition of the wicked we wil take reioycing and also the crie of ioye for the cause that bringeth them foorth Wee Eze. 18. 23 33. 11. Luk. 15. 4 doe not willingly reioyce at our euil successe and losse but when our affaires doe prosper wel then it causeth vs to reioyce and to sing for ioy SolomoÌ„ therfore meaneth that the citie is happy blessed wheÌ„ the righteous doe prosper in the midst thereof and yet more happie when the wicked are rooted out of it as Solomon doeth signifie it when hee is not contented to say there is ioye but hee sayeth there is a crie or song of ioy This is after a sorte shewed vs when God promiseth Abraham that hee wil not destroy Sodome if there Gen. 18. 32. may be founde tenne righteous in the midst of it If then wee desire that our Citie should prosper and be happie and that for the happinesse and prosperitie it doeth reioyce wee must studie and be giuen to righteousnes and worke so much as wee can that the righteous may dwel without any trouble without contempt and also without persecution and not to hinder nor turne them away from doing their duetie As touching the rest for to take our profite of this present sentence and of the exposition thereof we must beware of trusting and leaning vppon our owne diligence but rather that by Fayth wee looke vnto God who teacheth vs by his worde that it is he onely which prouideth good Magistrates and rulers and he alone that ruleth countries and Cities And thus if we wil reioyce at the prosperitie of our countrie we must wishe and desire the good successe and aduancement of the righteous and forasmuche as it is a worke depending vpon the prouidence of God wee must pray vnto him that it would please him to raise vp iust and righteous men and to make them goe forwarde and to prosper them in the vocation whereunto hee hath called them and that he would hinder and stoppe the wicked from comming forward and to roote out them which goe forward 11 By the blessing of the righteous the Citie is exalted but it is subuerted by the mouth of the wicked Forasmuch as Solomon setteth here the blessing of the righteous against the mouth of the wicked it is not needeful to examine after howe many sortes blessing is taken in the Scriptures for the vnderstanding of this place For the Antithesis doeth shew vs that Solomon by the blessing meaneth the gratiousnes and goodnes that proceedeth from the mouth The righteous out of their good treasures doe bring foorth good things they gladly folowe the counsel of Saint Paule Let no corrupt communication proceede out of your mouthes but that which is good to the vse of edifying that it may minister grace vnto the hearers And bee yee not drunke Ephe. 4. 29 5. 18. 19 Col. 3. 16. 4. 6. with wine wherein is excesse but be ye filled with the Spirite speaking vnto yourselues in Psalmes and Hymnes and spirituall songes c. Againe Let the worde of Christe dwell in you plenteously in al wisedome teaching and admonishing your owne selues in Psalmes and Hymnes and spirituall songes c. Let your speeche bee gracious alwayes and seasoned with salt that yee may know howe to answere euerie man If any man speake 1. Pet. 4. 11 let him speake as the wordes of God The blessing therefore of the righteous standeth in good counsels in holie exhortations and corrections in vnfayned prayers in prayse and thankesgiuing proceeding from a good and pure affection of the heart By this blessing the Citie is exalted as Solomon sayeth and also as experience sheweth Egypt was exalted by the counsel of Ioseph for Gen. 41. 33 insteede to be suppressed and consumed by famine it had prouision to sustaine it selfe and therewith it was the refuge of other poore hungrie starued people and chiefly of the housholde of Iacob The children of Israel were in great distresse and were mightily oppressed Exo. 1. 11. by the cruel bondage that Pharao layde vppon them but by the counsels exhortations prayers and supplications of Moyses and Aaron they were so preserued and exalted that they were made victors and conquerers ouer them that had oppressed them they robbed them and escaped out of their handes they were saued by the redde sea through the which they went with drie foote but their enemies were ouerwhelmed and drowned in the bottome thereof So long as the children of Israel woulde beleeue the counsels of their good Iudges and Kinges and woulde receiue and followe the doctrine admonitions and corrections and trembled at and feared the threatenings of the Prophets they were preserued and exalted for they were deliuered from their enemies and made conquerers The Ecclesiastes or Preacher sayeth I haue also seene Eccle. 9. 13. 14. 15. 16. this wisedome vnder the sunne and it is great vnto mee A little Citie and fewe men in it and a great King came against it and compassed it about and builded fortes against it And there was founde therein a poore and wise man and hee deliuered the Citie by his wisedome Nowe that by wisedome hee meaneth the words spoken wisely it is manifest by this that hee sayeth That the wisdome of the poore wise man was despised and his words not heard Wee had al deserued by our sinne to bee oppressed with eternall damnation but when by Fayth and repentaunce wee haue receiued the doctrine of the Gospel which is the chiefe part of the blessing Ephe. 2. 6. of the righteous we haue bene exalted vp into heauen We see then how profitable yea necessarie it is to heare and â—olow them which speake rightly and that Solomon sayeth the trueth when hee pronounceth that the Citie is exalted c. euen when it receiueth quietly the blessing Noe was righteous and nothing spared Hebr. 11. 7 2. Pet. 2. 5. Gen. 19. 2. his worde in admonishing reproouing threatening and condemning the worlde by the building of the arke and is called the eight person a Preacher of righteousnes and yet the worlde was not exalted c. Iust Lot both with sight and hearing exhorted
lighte vpon the wicked the which are payde them after their desertes but that which is giuen vnto the good commeth of meere grace as aboue in the 11. chapter 18. verse and chapter 12. verse 2. 15 The way of a foole is right in his owne eyes but hee that heareth counsel is wise When after the natural reason or humaine sense or the affection of the fleshe wee followe our fantasies inuentions and good intentes wee seeme to ourselues to bee very wise and that wee walke vprightly But sith that in so dooing wee wander and goe out of the way which is taught vs by the woorde the which only is right Solomon or rather the holy Ghost letteth not to pronounce vs fooles when hee saith The way of a foole c. Moyses seeing before hande howe the children of Israel did stray from Deut. 3â— the seruice of God that hee had taught them by his woorde calleth them fooles and vnwise saying they haue corrupted themselues towardes him by their vice c. For the selfe same cause Ieremy also since that time hath called them fooles saying Heare nowe this O foolishe people and without vnderstanding which Iere. â— 21. haue eyes and see not which haue eares and heare not And forasmuch as the Papistes at this day doe the like delighting in their abhominations wee may truely say they are a foolishe people Nowe if they which thinke they doe wel are foolishe by a stronger reason they which boast themselues in their wickednesses the which they commit against their consciences deserue wel to bee counted foolish For this cause also it is saide of them The foole hath saide in his heart there is no God c. Except therefore that Psal 14. â— wee bee assured that that which wee say or doe is according to that which God teacheth vs by his woorde let vs take good heede from perswading ourselues that wee doe walke right For there is no way right but onely that which the Lorde God doth shew vnto vs in his lawe The same is not ours aswel for that that of our nature wee forsake it and are not pleased therewith as also for that wee cannot walke but that GOD wil guide vs nor goe forewardes without his assistance as may bee gathered out of the hundreth and nynetienth Psalme Therfore when any thing doeth delight vs besides the woorde of God wee are foolishe for our way is right before our eyes The same is called ours aswell for that that wee become forgetful of God despise him and rebel against him for to folowe our fantasies and affections as also for that that whatsoeuer pleaseth vs is inuented by our braines or commeth from our Fathers which haue beene ignorant of the woorde or that wee attribute the same vnto our wisedome and cunning vnto our care and diligence And indeede we doe wel deserue that such way shoulde be ours seeing it is nothing worth For seeing that wee are good for nothing wee cannot bee occupyed about any thing that is ought Wherevppon it followeth that wee are foolishe if wee delight in such woorke for in such sorte doe wee declare openly our foolishenesse when that which is nothing worth yea rather which is hurtful vnto vs doeth please vs. Contrarily if so bee by renouncing of that which is our owne and abhorre it wee doe giue eare vnto those which giue vs good counsel and beleeue the same delighting to folowe it and to order our life thereafter wee are wise as Solomon doeth affirme saying But hee that heareth counsel is wise Hee speaketh not heere of the corporal and external hearing but of the inwarde and Pro. 1. 25. spiritual For albeeit that the counsel whereof hee speaketh is the pure woorde of trueth which serueth to teache to exhort to correct and to threaten many doe heare this woorde and yet are not Mat. 7. 26. wyse Wee must therefore heare with an earnest minde to take pleasure and to giue al diligence to folowe the counsel that is giuen vs in the name of GOD and by his woorde Otherwise wee must looke for a feareful iudgement yea more then the Papistes Pro. 1. 26. or other infidelles which haue not such communication of counsel as wee haue They haue counsel which maketh to erre and wee haue counsel which leadeth vs straight to life if wee followe it Notwithstanding they shal bee no more excusable then the most vnthankeful as are they whome God lighteneth by the preaching of the pure trueth and doe despise it mocking refusing and persecuting it Moreouer for to shewe ourselues wise and Luke 18. 11. Iohn 9. 28. 34. not to bee counted fooles let vs bee more ready to condemne ourselues then to boast ourselues let vs not bee like vnto the Pharisees 16 A foole in a day shal be knowne by his anger but he that couereth shame is wise Man is of such a nature that he wil be feared and douted and cannot suffer to bee despised nor to receiue any signe of contempt If it seeme to him that any labour to trouble him hee is straightwaies moued with anger and wrath and sodainely doeth shewe it by contentions debates strifes and vprores in outragious wordes and violent deedes Hee boyleth so vehemently with impatientie and furie hee hath so greate desire to bee reuenged for the iniurie that hee perswadeth himselfe to bee done vnto him that he looseth al boldnesse and cannot dissemble his naughtie stomacke and yet it seemeth vnto him that hee is mighty and strong and that hee behaueth himselfe as an honest man and that his heart is vpright because hee suffereth none to bite him neither to treade him vnder foote But the holy Ghost doeth pronounce him to bee a foole by the mouth of Solomon when hee saith A foole in a day shal-be knowne c. Saying A foole in a day hee meaneth not that the foole is satisfied to haue shewed his anger and wrath for a litle while and afterwards returneth to be reconciled and to be friendes againe with them with whome hee was angry as euery one of vs must doe in folowing the goodnesse of our heauenly Father For he endureth but a whyle in his anger but in his fauour is life Psal 30. â— And for to folowe him wee must obey Saint Paule Bee angry but sinne not c. Againe Let all bitternesse anger Ephe. 4. 26. 31. and wrath crying and euill speaking bee put away from you with all maliciousnesse c. But hee meaneth that wee must not dwell and abyde long in the companie of a foole for to knowe the wickednesse of his heart for as soone as a man shal haue remoued but a strawe without his wil without purposing to offende him hee sheweth by iniuries ragings and violences what hee is within As Caine against Abel Core Dathan and Abyram against Moyses Saule against Dauid the enemies of the trueth against the children of GOD not onely Num. 16. amongest the Papistes but
vnto our neighbours Wherefore let vs vnderstande that to speake trueth consisteth not onely in the mouth but also in woorkes Solomon doeth well teache it vs when hee ioyneth righteousnesse togither with truth and that afterwardes against righteousnesse hee setteth fraude saying But a false witnesse vseth disceite As wee haue set foure kindes of speaking truth and to shew righteousnesse so may we do the like in speaking of false witnesse and in woorking disceite Besides this let vs learne that by this Antithesis or against setting Solomon doeth exhorte vs to haue trueth and righteousnesse in great reuerence seeing that none of vs woulde bee counted lyers nor deceiuers c. 18 There is that speaketh wordes like the prickinges of a sword but the tongue of the wise man is health There is none of vs that would be pricked or harmed but do aâ—â— desire health and do labour by al meanes possible to auoide all dangers and hurtes and to keepe our bodies in good order and safetie Nowe if wee haue care of our bodies which are not so excellent as our soules by a more strong reason wee must take care of them and to keepe them that they bee not pricked but that they may obteine health and that therein they shoulde continue and increase For to come to this there are companies and feloweshippes that wee must flye and reiect and others that wee must seeke and keepe Solomon doeth wel giue vs this same to vnderstande when hee saith There is that speaketh words c. Heere by that which he placeth the wise against him which speaketh like the prickings of a sworde wee ought to knowe that if wee will not bee hurte wee must beware of the foolishe for they are they which by their woordes are as swordes There are diuers kindes of these fooles which are very dangerous as are the wicked iudges and wicked magistrates false witnesse bearers flatterers lyers iesters and such as abounde in wanton woordes The woordes of such people doe pricke and smart after twoo sortes that is to say without and within If wee doe not consent with them and doe not become their familiar acquaintance and friendes and at their commandement doe labour by their wicked sentences by their false witnesse bearings by their wicked tales by their iestings and scornings for to hurte vs either in our goods or in our bodies or in our good name And if we walke familiarly with them they prick vs and sting vs within for they do what they can with their tongues to corrupt vs. Therefore Saint Paule doeth admonish vs saying Bee not deceiued euil woordes corrupt good 1. Cor. 15. 33. 2. Cor. 6. 14. Ephe. 5. 3. manners Againe hee saith Be not vnequally yoked with the infidels for what felowship hath righteousnesse with vnrighteousnes c. He saieth againe But fornication and al vncleannesse or couetousnesse let it not bee once named among you as it becommeth saints neither filthinesse neither foolishe talking neither iesting which are things not comely but rather giuing of thaÌ„ks We learne then that we must fly such kinde of people and haue no acquaintaÌ„ce with them if wee woulde bee preserued from inwarde hurt which is a more dangerous and sore wounde then that without Nowe if wee must seuer ourselues from such folke by a stronger reason wee must flye and reiect false Prophetes and lying Doctours which by sweete woordes and fayre speeches doe deceiue the harts of the ignorant The wordes of such people are so dangerous and deadly that Saint Paule warneth Timothie To stay prophane and â— Tim. 2. 16. vaine babblings for they shal increase vnto more vngodlinesse If it seemed good to Saint Paule to bee needful to admonishe so excellent a disciple of these things by so much the more haue wee very greate neede to bee warned thereof Of al these points we cannot take heede but haue neede that the Lorde shoulde keepe and deliuer vs. The Psalmist doeth wel shewe it vs when hee is Psal 57. 4. so diligent to pray My soule is amongst Lyons I lye among the children of men that are set on fire whose teeth are speares and arrowes and their tongue a sharpe swoorde Againe hee saieth 64. â— Heare my voyce O God in my prayer preserue my life from feare of the enemie Hyde mee from the conspiracye of the wicked and from the rage of the woorkers of iniquitie Which haue whet their tongue like a sworde and shot foorth their arrowes bitter woordes Further let vs note that Solomon doeth accuse such kinde of men to be murtherers when hee doeth attribute vnto them the prickings of a sworde and so consequently hee condemneth them vnto eternal death For it is said You know that no manslear hath eternal life abyding in him Therefore if wee will not perish with them let vs soften our tongues and make them 1. Iohn 3. 15. sounde and healthful the which wee shal doe if renouncing foolishnesse wee doe folowe the wise and that by their wholesome doctrine and good examples wee become wise for as Solomon saith But the tongue of wise men is health As wee commonly cal those things whereby wee get and mainteine corporal health by the name thereof euen so Solomon calleth the tongue of the wise health because that if wee vse the same and helpe vs by it wee obteine an excellent health and are kept therein If wee bee diligent to heare the wise and also careful to followe their wholesome doctrine wee shal haue health not temporal and bodily only but our soules shal bee so healthful that wee shal neuer die The tongue of the wise is of such vertue that whosoeuer shal helpe himselfe thereby in true fayth and repentance it shal bring vnto him eternal life for it speaketh the trueth it bringeth foorth the seede of life and euerlasting health as before in the thirde chapter and first verse vnto the nienth and the fourth chapter and 20. verse c. The Psalmist doeth wel shewe this same when hee Psal 119. 40 attributeth quickening vnto the woorde of the Lorde And our Lorde Iesus Christ doeth plainely declare it vs when hee compareth himselfe vnto the serpent and doth exhort vs to beleue in him Iohn 3. 14. Therefore if wee desire health let vs often resorte vnto the sermons for it is said Fayth commeth by hearing and hearing by the woorde of God Al Christians according to the measure they haue Rom. 10. 17. receiued ought for to bring this health but the Ministers of the woorde aboue al others for to them it is that the Lord hath committed the Gospel after the which they bring wholesome doctrine And therefore Saint Paule doeth admonishe Timothe to keepe the true paterne of the wholesome woordes c. Againe For a bishop 2. Tim. 1. 13. Tit. 1. 7. 2. 1. must bee vnreprooueable as Gods steward c. But speake thou the thinges which become wholesome doctrine c. Nowe forasmuch as
amongest the Papistes there are no wise men they are also destitute of health c. Moreouer let vs note that although the worlde bee filled with people which haue great appearance of wisedome yet are there fewe in it that haue healthful tongues Wherevpon wee may inferre that wise men indeede are thicke sowne and come but thinly vp c. 19 The lippe of trueth shal bee stable for euer but a lying tongue varieth incontinently Wee woulde not bee iudged reedeshaken and caried with euerywinde but counted constant And as we haue this wil so must wee bee also indeede and truly least wee bee nowe of one minde and immediatly of another except that hauing bene euil instructed before and euil mouthed wee change our euil woordes into good after that by the grace of God wee are informed This changing doeth not proceede of vnconstancie but of wisedome and good counsel The Turkes Papistes and other obstinate infidels and hardened in their superstitions and idolatries in their false religions deuotions do thinke themselues very constant when they wil in no wise be turned from them but it is not in this sorte that wee must count ourselues constant but before that wee may truely bragge thereof we must first be armed and furnished inuiolably with truth that our hartes and mindes may bee so fastened and filled with so great aboundance that they might ouerflowe Solomon doeth note it saying The lippe of trueth c. The man that from the abundance of his hearte speaketh trueth shal be so stable and cōstant that hee shal neuer turne therefrom his lippe shal not start at a soden and without good consideration but shal folow the guiding of his hearte and of his vnderstanding There are many which prate at pleasure holding true talke but yet shal not haue the lippe of truth as they wil shewe by their inconstancie that after diuers sortes for some will soone waxe wery of holding good talke and wil turne ouer vnto fables and vanities and other some fearring persecution had rather holde their peace or to deny the trueth then to perseuer in good and true wordes and othersome wil pleasure a company of carnal and worldly people and therefore if in any wise they know that their company delight not in true and Christian talke they change and turne vnto fables and vaine iangling If such men had their tongues of trueth they would remaine stedfast without euer turning Trueth is of suche nature that it neuer changeth otherwise it should not be trueth It hath this nature of God who is vnchangeable and therefore as the Psalmist saith The trueth of the Psal 117. 2. Lorde indureth for euer Againe There is no trueth but commeth from him onely who is trueth Wherefore if hee hath once writen this truethe in our heartes and that thereby wee bee truely renewed wee can neuer vary nor turne from it For the giftes and callings of God are without repentance and so we shal abide stable Rom. 11. 29. and constant for euer But for this constancie let vs not boast ourselues of it as though it came of vs but with humblenesse let vs confesse that it commeth of God as we may heere knowe it First of al because hee attributeth stabilitie vnto trueth the which wee cannot haue but of the onely grace and liberalitie of God Secondarily by that that he saith not it shal be stablished but it shal be stable Thirdly by this worde foreuer for man of himselfe hath no permanent continuall goodnesse We must therefore aske stedfastnesse of God Psal 51. 10. 12. as Dauid doth Create in me a cleane hart O God renew a right spirite in me and in the 12. verse of the same Psalm he saith Restore to mee the ioy of thy saluation stablish me with thy free spirite For they which haue their heartes infected with falshood dissimulation hypocrisie are not stable but turne with euery winde change their mindes incōtinently If they haue made any promise they doe easily falsifie their faith euē for euery vaine and light cause c. They wil often speake traiterously and vnfaithfully vnto their neighbours speaking one thing thinking another They wil flatter and praise their neighbours before their faces and behinde their backes they wil slaunder them and speake al euil they can of them They wil closly cary false tales and when they haue kindled the fire and that the matter is disclosed and that it is knowne to be by thē they doe shamelesly deny it If they haue reported any good or naughtie matter and that they are therfore like to come to trouble they sodenly change their mind and go backe from that which they haue saide Behold the inconstancie and vnstabilitie wherevnto the hypocrites and liers are subiect Solomon doeth signific the same briefly when he saith But a lying tongue varieth c. As if hee said The man that out of the wicked abundance of his heart is setteled in lying and hypocrisie is accustomed to lie with his tongue and cannot be stable and sure but easily and sodenly doth alter his purpose For though Solomon doth not expresse but the tongue yet notwithstanding he doeth accuse the heart the which is made manifest by the tongue which of itselfe is not moued but onely so farre as it is guided by the hearte For from the abundance of the heart the mouth speaketh Naturally we are al such For let God be Rom. 3. 4. true and euery man a lyar Wherefore if we wil not be comprehēded vnder this accusation let vs follow the counsell of S. Paul that is That yee cast off concerning the conuersatiō in time past the old Ephe. 4. 22. man which is corrupt through the deceiueable lusts c. Moreouer let vs note that hee which hath the lip of trueth is stedfast for his wordes are true they conteine no repugnancie nor contrarietie but al agree wel together but they which haue a lying tongue do often times speake wordes which are contrary one to the other and so doe fouly vary sometimes through forgetfulnesse sometimes of set malice for to deceiue and hurt 20 Deceit is in the heart of them that imagine euil but to the counsellours of peace shal be ioy If he which intendeth to hurt his neighbors doth proceede vnaduisedly rashly to execute his enterprises he is quickly discouered and therefore it is the more easie for a man to beware of him and to defend himselfe When the wicked doth openly shewe himselfe to bee suche as hee is without disguising himselfe if hee be too mightie men flie from him and if hee bee weake they resist him But contrarily they which inuent euil and before that they bigin to execute their enterprises doe deepely thinke therevpon and doe a long while purpose in themselues howe they shal come to the end that their malice may not willingly too soone be discouered that they be not hindered to put in execution their
in vaine The answere is that Solomon speaketh not of man as hee is borne of man for in the same nature he is altogether destitute of iustice but he speaketh of man as he is regenerated by the spirte of GOD by whom he is so ordered and guided that hee abhorreth al iniquitie and delighteth in goodnesse and doth giue himselfe thereto so much as hee can For this cause though whiles he liueth in this body he hath stil some relikes of corruption and that sinne dwelleth in him Rom. 7. 14. yet because that the seede of God is in him he delighteth in the law of God Solomon doth impute none iniquitie vnto him but doeth purge him thereof as doth S. Iohn also He that is borne of God 1. Iohn 3. sinneth not c. And this is not without cause for inasmuche as Christ by his spirit his word dwelleth in vs sin is abolished in vs and yet for the principal part we are counted iust and to liue iustly because that with a pure affection we aspire vnto righteousnes And albeit that through the infirmitie of our flesh we often fal yet is it saide that we worke none iniquitie that wee doe not sinne because we doe not consent vnto sinne but rather in weeping we resist and fight against sinne so that we may truly witnesse with S. Paul That we do the euil we wold not do for this cause also it is not imputed Rom. 7. 19. 8. 1. vnto vs neither are we condēned for it This is not to say but that we should confesse ourselues truely to be sinners and continually to aske forgiuenes of our sinnes as Iesus Christ hath ordeined vnto al his Church Although then that none iniquitie come to the iust yet Psal 32. 1. Rom. 4. 7. the iust is not he that hath no sinne but he to whome God wil not impute it Wherefore for to make vs certaine that we are of the nūber of the righteous let vs aspire vnto wel doing in soundnesse and integritie of conscience praying vnto the Lorde Create in mee a cleane hart O God and renewe a right spirite within mee Contrarily Psal 51. 10. as touching that which hath bin saide at the beginning that the wicked are honored beloued of the world as if they were honest men yet Solomon doth depriue them of al iustice when hee saith but the wicked are full of euill When Solomon exempteth the iust from al iniquitie and that contrarily hee attributeth vnto the wicked fulnesse of euil hee declareth that the wicked doe purpose and determine nothing but to doe euil and to hurte And albeit that in some places they make a goodly shew of iustice and holines as in their almes fastings and prayers yet from the abundance of their euil they corrupt defile al Vnto them that are defiled and vnbeleeuing nothing is pure but euen their minds and Tit. 1. 15. consciences are defiled This sentence thus considered wee may gather of the promise and threatening that Iesus Christ pronounceth They that haue done euil shal go vnto the resurrection of condemnation Ioh. 5. 29. And thus Solomon by this sentence doeth exhort vs vnto righteousnes and doeth labour to turne vs away from wickednes but there are verie fewe which make any account thereof and as we see by experience we may wel complaine with the Prophet Esai Esai 59. 6. 14. their works are wicked works and the worke of crueltie is in their handes Therefore iudgement is turned backward and iustice standeth farre of for trueth is fallen in the streete and equitie can not enter 22 The lying lippes are an abhomination to the Lorde but they that deale truely are his delight Lying hath alwayes liked men as appeareth there where wee may see that man rather beleeued the Deuil father of lying then obeyed Gen. 3. 6. God And as he was easie to beleeue lyes euen so gaue hee himselfe to speake the same with his mouth and to doe it also by worke in folowing his father and maister the Deuil and so made himselfe the enemie of God who is the father of trueth euen truth it self But albeit that mā doth delight to lie so that it is not without cause that the Scripture saieth that al men are liers yet his conscience doeth reprooue him therefore and causeth him to iudge that Psal 116. 1◠it is wickedly done of man for to lye as it is manifest by two arguments The first is that there is none that would haue any man to lye vnto him and also we say that a lier is worse then a theefe because we can not so wel take heede from a lier as from a theefe The second argument is That wee ourselues would not be counted lyers and if any man belye vs we are by and by prouoked vnto anger and if we be able we are readie to strike and to kil them that belye vs. Wee naturally then vnderstande that it is great wickednesse for to lye but for to make vs yet more excusable except wee folow this natural light the Lord hath giuen vs his lawe by writing the which saith Thou shalt beare no false witnesse c. Also let vs Exo. 20. 16. folow the instruction of S. Paule Put away lying and speake euerie man trueth to his neighbour c. Let not whoredome nor any other vncleannesse bee once named amongst you c. Thus doing we shal be acceptable vnto God as Solomon doth pronounce it saying But they that deale truely are his delight Whē Solomon is not contented to say which speake trueth but sayeth that deale truely he sheweth vs that trueth doth not lye onely in word but also indeed and works that are done so faithfully with such trueth that we feare not though they be examined seene and knowne Our Lord doeth wel shew it Nowe this is condemnation Ioh. 3. 19. that light is come into the word men loue darkenesse more then light And when he setteth to deale truely against lying lippes wee knowe thereby that lying is also in fained and counterfait woorkes the which haue their colour and disguising for lippes For it is as much as if they did bragge to be good and lawful Whosoeuer shal sel a counterfait worke or marchandise though he say nothing yet ceaseth he not to lye for he setteth it to sale and selleth it also as deare as he can Contrarily they that worke truely though they be dumbe yet are they true work truth the which God loueth and thē that work it as Solomon doth signifie whē he saith They are his delight Herein wee haue the promise of life enclosed cōteined for it foloweth wel if we please God we can not perishe 23 Awise man concealeth knowledge but the heart of the fooles publisheth foolishnes Solomon attributeth suttletie that is to say counsel and wisdom vnto the man that keepeth secret his knowledge but when we are not borne for ourselues onely
except they labour diligently wee wil not looke cheerefully vpon them they vexe and greeue vs and wee cannot bee pleased with them and that is chiefly because wee loue our profite and doe feare to bee hindered but heerewith wee haue an agreement that man doeth naturally detest slouthfulnesse But it is not so much neither so as wee ought For we do not abhor it in our owne persons but so far as we feare to die for hunger or to become poore and beggers Solomon doth somthing signifie this feare by the worde of lusting and when he doth threaten that this feare shal come vpon vs if we be slouthful when he saith But his soule hath naught The slouthful are heere threatened with pouertie and bodily want temporal scarcitie the which is very hard to beare but yet it is nothing in comparison of the spiritual hūger wherewith foloweth the depriuation of eternal riches wherewithal the slouthful shal be takē which haue nothing esteemed the threateninges of Solomon and chiefly they that haue made no account of gathering the spiritual seede of the word which is the foode of life To them also chiefly do the threatenings belong and vpon them are they put in execution not onely in this life but more miserably in the other For if God doe not esteeme them worthy of this present life and the riches thereof much lesse will hee counte them worthy of eternal riches And so the soule of the slouthful which make none account of their duetie shal haue naught for it shal bee depriued of temporal riches and of eternall and heauenly It is not then without cause that Solomon laboureth so often to awake vp the slouthful by such threatenings whē he seeth them in so great danger The care that Solomon hath so often to threaten the slouthful shal profite them that amend and shal make the vnrepentant more vnexcusable Now that such threates should not be executed against vs let vs take heede to turne away from slouthfulnesse and to occupie ourselues diligently in labour euery man according to his vocation So doing our soule shal want nothing but wee shal haue such aboundance of riches that we shal be contented Solomon doeth promise vs it saying but the soule of the diligent c. As heeretofore hee hath promised that hee might print it so muche the more into our wits and for to confirme it more vnto vs and to make vs more certaine of the goodnesse and liberalitie of God towardes vs and that being so assured wee may bee more enclined to giue ourselues vnto labour according to our vocation after as we vnderstande to be his wil. Wee wil therefore giue ourselues vnto labour according as God hath ordeyned it by his worde and as it hath bin handeled here before and wil diligently doe our worke not by desire of enriching ourselues and keepe backe to ourselues what God sendeth vs without making our poore brethren and members partakers thereof with vs. This is not the wayes to abounde and increase in riches nor to make our soules fatte as Solomon doeth shewe it If wee obey vnto his admonitions our soules shall not Pro. 11. 24. 25. 2. Cor. 9. 6. Gal. 6. 9. 1. Tim. 6. 17. onely haue worldly and temporal plentie but also after this life they shal fully enioy heauenly and eternal riches For the Lorde doeth not promise vnto his faithful people earthly riches in this life for to forsake them afterwardes and to suffer them miserably to perishe c. 5 A righteous man hateth lying woordes but the wicked causeth slander and shame If we wil be certaine in our consciences that wee bee righteous and also to giue true witnesse of our wisedome and honestie before men that they may bee edified and that we be no offence to them so much as we can we must abhorre lying as Solomon doth shew vs saying But the iust man hateth lying wordes There is none of vs but hateth to heare lying and chiefly when lying bringeth vs any hurt either to our body to our goods or to our name Such hatred doth not proceed of feare that wee haue to sinne but of feare that wee haue to suffer losse and therefore suche hatred cannot make vs certaine nor our neighbours that wee be honest men but therein for to haue and to giue a certentie that wee are honest men wee must hate ourselues in asmuch as we are enclining naturally to lying according as the Scripture witnesseth it saying That euery man is a lyar as we of our nature do lye euen so also are wee ready to beleeue lying and loue to heare lyes so that we thinke Psal 116. 11 therein is no hurte nor hinderance we delight to heare ourselues praised and wel spoken of and to be flattered in slaundering and in euil reporting of our neighbours whome wee hate Nowe as in two sortes wee loue lying and heereby haue a witnesse that we are wicked and vngodly and also for to haue a certaintie that wee are righteous and honest men we must hate the wordes of lying after twoo sortes so that wee shoulde feare to pronounce it with our mouth and to receiue it with our eares Albeit that al faythfull and true Christians shoulde be thus disposed and affectioned to folow the third nienth commandement For for obseruing of them well wee must not onely beware to abuse the name of God and to lye against our neighbours but wee also ought to procure that none should abuse this holie Name neither speake euil of his neighbours But I say that this same belongeth vntoo al Christians yet chiefly vnto the Ministers of the worde to pronounce trueth and to abhorre the declaring of lyes and to the Magistrates and Iudges not to receiue false accusation So doing the Ministers shal not seduce the people by false doctrines as doe the Friers and Exo. 23. 1. hypocrites neither wil the Iudges pronounce wicked sentences But sith that the Scripture doeth attribute righteousnes vnto them that hate the worde of lying wee must inferre thereupon that the number of the righteous is verie smal and almost none For it is saide Helpe Lorde For there is not one godly man left for the Psal 12. 1 faithful are nourished from among the children of men We conclude also that wee can not be iust except wee doe violence to our nature which is enclined to think and to speake lyes If we let loose the bridle vnto our tongue according as it is drawne and driuen by the natural inclination of man wee shal winne nothing to thinke ourselues iust and to pronounce that we are honest men Solomon by the spirite of trueth doeth pronounce vs to be wicked when he saith But the wicked deuiseth slaunder c. This is not to say that wee must not accuse them which leade a wicked life Besides this let vs note first of al albeit that though one feeleth himselfe to bee slaundered hee wil make so great a matter of
yee may see Wee ought not to bee troubled with this destruction as though it shoulde destroy vs with them For euen as in vsing our tongues wisely wee are not their companions in euil speaking proud words euen so their destruction shal not come neere vs but our lippes shall preserue vs that is to say that God wil allowe of our wordes and therefore he wil preserue vs from destruction not so that wee can deserue it by our lippes as it ought to bee manifest vnto vs. For sith wee knowe that it is the gift of God to gouerne wel our lippes wee must not doubt but that it commeth by onely grace that wee are preserued and safely kept But the Scripture hath his proprietie to attribute that to the instrument which belongeth onely to the workemaister which guideth them and this serueth to beare with our rudenesse and to be made more easie 4 Where none oxen are there the cribbe is emptie but muche increase commeth by the strength of the Oxe There is none of vs all but loueth wel to haue greate rents for to liue at ease in this worlde but forasmuche as there are many carelesse and slouthful which had rather be idle then to worke and applie their minds to folowe some honest vocation therefore they must suffer pouertie and vtterly be destitute of riches as Solomon hath exhorted and threatened them And now vnder other wordes hee signifieth the same thing saying Where none oxen are there the cribbe is emptie Solomon applieth himselfe heere to our kinde of speaking for whē we are altogether destitute of things wee vse to say that wee are cleane emptie Hee placeth one kinde of labour heere vnder the which hee comprehendeth al others and doth declare vnto vs that except wee doe diligently followe the estate wherevnto wee are called and vse necessary meanes to prouide for ourselues and our familie wee cannot looke but for pouertie as wee deserue the same Contrarily if we doe imploy the power that God doeth giue vs and duely doe our office wee shall abounde in al wealth that is necessary for vs and according as God shall see to bee expedient for to mainteine and keepe vs in his seruice Solomon doeth signifie this same when hee saith But much increase commeth by the strength of the Oxe We haue none other doctrine heere then suche as wee haue hearde alreadie oftentimes and it is not without cause that Solomon vseth repetition For we are slow negligent and slouthful and haue neede to be prouoked as it were spurred vp and often to bee put in remembrance what wee haue to doe Furthermore by the care that he hath to repeate this doctrine often he doth shew vs how necessary for vs it is to labour Euē as the oxen doe drawe the plough for to breake vp and turne ouer the earth and to make it fit to bring foorth fruit euen so also must euerie one of vs be occupied about our woorke after his calling and beare the yoke which God hath laide vpon vs neither must wee be ashamed to be compared vnto Oxen neither disdaine to learne of them seeing that the Scripture setteth them foorth before vs for to be our Maisters and Doctours not onely before the common people but also before the greatest as Ieremy doeth complaine therof Thou hast smitten thē but they haue refused to bee tamed by discipline Ier. 5. 3. 4. 5 Mat. 11. 2◠c. Let vs in no wise be like vnto such rebels but rather let vs folowe the exhortation of the Lord. If wee must needes become subiect vnto worke for to obteine enough of corporal liuing much more must wee submit ourselues vnto the lawe of the Lorde and folowe the wayes that God doeth teache vs by the which hee woulde leade vs to eternallife Otherwise if wee say with the wicked Let vs breake their bandes The Lord wil make vs subiect vnto Psal 2. 3. Deut. 28. 48 Iere. 28. 13. cruel maisters as he hath done heretofore to the children of Israel according as he had threatened them And shalt be subiect to thyne enemie c. Thou hast broken the yoakes of wood but thou shalt make for them yoakes of yron The Papistes as we may knowe are vnder a very harde and heauie yoake when they are vnder such Mat. 23. 4. maisters as our Lorde describeth Let vs acknowledge and confesse the blessings that God doeth giue vs in employing vs in his seruice and hee wil giue vnto vs abundance of reuenewes chiefly such as are spiritual For seeing he commandeth Thou shalt not muzzle Deut. 25. 4. the Oxe that treadeth out the corne hee wil not leaue vs destitute of necessary things But if wee despise the blessings hee giueth vs and doe rebel against him let vs looke for punishment I haue nourished Esay 1. 2. and brought vp children but they haue rebelled against mee and consequently the desolations wherewith God hath threatened his people came vpon them 5 A faithfull witnesse will not lie but a false recorde will speake lyes This saying of Solomon is so manyfest and knowne to all men which haue the least good naturall wit and vnderstanding that it needeth none exposition but onely to bee considered vpon and thereby wee ought to learne not to lye but to say the trueth in all our talke And the rather because wee take it not wel to be counted or called lyars or false witnesses but faithful and true but chiefly because that God which ought to bee preferred before al our desires and affections our honour and reputation abhorreth falsenesse and lying as hee hath declared by his Lawe Deut. 19 and cōmendeth trueth vnto vs highly which he loueth otherwise hee Exo. 20. 7. 16. 23. 1. Leu. 19. 11. 12. Deut. 19. 16 2. Tim. 2. 13. Iohn 14. 6. 17. 17. shoulde denie himselfe the which we ought neither to thinke nor say and also it cannot bee Though we beleeue not yet abideth he faithful hee cannot denie himselfe Hee himselfe also is the trueth seeing that he neither is nor can bee separated from his word which saith I am the way the trueth and the life Sanctifie them with thy trueth Thy worde is trueth But forasmuch as euery man is a lyar we must confesse that of our nature wee are al false witnesses and therefore if wee wil become true witnesses wee haue neede that God woulde send and communicate his holy Spirite vnto vs who is the Spirite of trueth which leade the disciples of our Lord Iesus Christ into all truth for the which to obteine wee must pray Take not thy worde of trueth vtterly out of my mouth for I waite for thy iudgementes It is Psal 119. 43. 5. 7. necessary for vs that in all our wordes and talke wee bee armed with trueth if wee will not perishe For the Prophet Dauid saith Thou shalt destroy all them which speake leasing Wee haue a fearefull example thereof in the fifth Chapter of
the Actes of the Apostles And if all our talke ought to bee true aboue all it is necessary that the wordes which concerne God and Christian religion shoulde bee vttered with trueth The Ministers therefore of the worde ought chiefly to bee true witnesses 6 A scorner seeketh wisedome and findeth it not but knowledge is easie to him that will vnderstande It seemeth at the first sight that the first part of this present sentence repugneth against diuers places of the Scriptures Pro. 1. 7. 22. 24. Pro. 2. 3. 4. 5. For Wisedome hath called and her counsell is refused And shee promiseth the knowledge of GOD. And thus it seemeth that shee speaketh agaynst herselfe Furthermore forasmuch as there is no wisedome but in GOD and from God wee can not seeke wisedome except that wee seeke God who is contemned of scorners and therefore they seeke neither him nor his wisdome but they say in their heartes there is no God The wicked careth not for God The foole hath saide in his heart There is no Psal 10. 4. 14. 1. Wis 6. 12. Mat. 7. 7. God On the other side Wisedome shineth and neuer vadeth away and is easily seene of them that loue her and founde of such as seeke her And our Lorde sayth Aske and it shal be giuen you c. We see by these scriptures that scorners do not seeke wisedome that if they did seeke her they shoulde finde her I answere For to finde God and his wisedome truly wee must seeke her with all our hart as we ought to haue vnderstood it before And Moyses doeth Pro. 2. 3. Deut. 4. 29. teache vs also the same But if from thence thou shalt seeke the lord thy God thou shalt finde him if thou shalt seeke him with all thyne hearte and with al thy soule And to doe this wel wee must forsake our wickednesses Seeke the Lorde whiles he may be found call vppon him whiles hee is neere And wee must walke truely in Esa 55. 6. Psal 145. 1◠the feare of GOD The Lorde is neere vnto all those that call vppon him yea to al that cal vppon him in trueth Mockers and scorners doe not seeke the Lorde after this sorte and therefore they doe not finde him And yet Solomon doeth not lye when hee sayth That the scorner seeketh wisedome For his intent is not to attribute suche care vnto scorners which nothing at al regarde the worde of the Lorde the which is our wisedome and vnderstanding when we receiue it in feare and that by the same wee learne to assure ourselues of the goodnesse of God towardes vs and that renouncing al wickednesse and abhorring it wee set all our delight to follow the commandement of the Lorde But because that the scorners doe labour to make themselues beleeue that they tende to gouerne themselues wisely and woulde be esteemed wise for if they be reprooued for their wickednesse incontinently they crie with open mouthes that they are honest men indeede we shal see some of them which wil shew some signes wherby it shal seeme that they tend to none other thinge but to behaue themselues wisely euen to bee guides of other for this cause Solomon saith that the scorner seeketh wisedome but because they seeke it not as they ought therefore they finde it not that is to say that they neither wil nor can gouerne themselues by wisdome But that it shoulde not trouble vs to seeke wisedome and that it might be easie for vs to find it rule ourselues thereafter we must haue knowledge Solomō doth declare it vnto vs whē he saith But knowledge is easie to him c. By a man of knowledge Solomon signifieth such an one as is careful to print the pure woorde of the Lorde in his hearte and to delight therein Such a man shal easily finde knoweledge and as hee truely seeketh wisedome so doeth hee also finde it and thereby doeth gouerne himselfe bearing Mat. 11. 30. willingly and gladly the yoke of the Lorde the whiche hee findeth easie 7 Depart from the foolish man when thou perceiuest not in him the lips of knowledge Because the worlde conteineth more fooles then wise men and that the fooles doe prosper in outwarde sight are strongest most riche and of greate credite and authoritie working all thinges after their owne minde and hauing flatterers to flatter them and to say they do well euen as they would therefore it seemeth vnto the weake and vndiscrete that they could do no better nor gouerne them more wisely then to ioyne themselues with them and to bee acquainted and familiar with them for too learne their knowledge whereby they may rule themselues as they doe and to attaine vnto the degree of their prosperitie credite and power But they are deceiued in this opinion for they can learne nothing to profit them Solomon doeth shewe it when hee saith Depart from the foolish man when thou perceiuest not in him c. Hee forbiddeth vs the companie of the foolishe their acquaintance and familiaritie also for it commeth not of feare that we prosper but rather in this that we be not cursed as are the foolish though they think farre otherwise and this commeth because they looke no further then to the earth and haue no knowledge of God but walke in darkenesse and haue their mindes and vnderstanding darkened with ignorance the which is the greatest plague they can haue in this life for suche an ignorance maketh them fall into muche wickednesse in the whiche they become obstinate and indurate whereupon foloweth their ouerthrow and destruction Nowe that the foolishe haue no knowledge of God Solomon doeth signifie it when hee giueth the reason wherefore hee warneth vs to departe from the foolishe man and saith When thou Rom. 1. 2. Ephe. 4. 17. 18. perceiuest not in him the lippes of knowledge Had they the knowledge of God and that their hearts were garnished with true knowledge they woulde speake of that which they knew and vnderstood For from the abundance of the hearte the mouth speaketh And Mat. 12. 34. thus wee might knowe in them the lippes of knowledge and learne of them to gouerne ourselues wisely The which can in no wise bee doone for not onely they are emptie and voide of knowledge but do also hate it wherof it foloweth rightly that they do not delight to speake thereof to cōmen or talke therof for the instruction and teaching of their neighbours In steede then to knowe in them the lips of knowledge wee heare vanities and filthie disordered speaches which proceede from foolishnesse and malice wherewith their heartes doe greatly abounde Solomon doeth somewhat signifie the same when he denieth them to haue the lips of knowledge for sith they are great talkers and babblers they must needes haue lippes through whose infamousnesse wee may learne that they haue no knowledge of God but are filled with malice and foolishnesse Pro. 12. 23. 13. 16. They are great
For there is no man which had not rather loose al his goods then to loose his life But because euery man knoweth not the way how to proceede to saue his neighbours life therefore Solomon doeth teache it vs when he saith A faythful witnesse deliuereth soules And forasmuch as there is none but God only which is true vnlesse hee communicate his trueth by his woorde wee cannot doe this pleasure vnto our neighbours to saue their liues except we be diligent to receiue the woorde to speake after it and to giue ourselues to doe the workes which it teacheth vs. This is the way which wee must holde for to bee a true witnesse But albeit there is but this one way yet may wee shewe ourselues true witnesses in diuers sortes If being called in iudgement for to beare witnesse of the trueth or beeing ordeined iudges wee speake trueth although that vpon our deposition othe or sentence they leade our neighbour to the gallowes and that hee be hanged yet doe we not cease to be true witnesses and to deliuer soules For when Solomon speaketh of the deliuerance of soules hee meaneth the innocent who are wrongfully troubled are in danger of their liues except that God rayse them vp true witnesses And also when wee witnesse or speake truth against the wicked for to sende him to death though wee saue not his life yet doe wee not cease to bee a true witnesse and to saueliues For in purchasing the punishement of the wicked wee are cause that diuers doe liue in peace and rest and thus doe we preserue and saue liues the which is a very acceptable thing before God who wil haue the Magistrate Deut. 17. 6. Rom. 13. 3. 1. Tim. 2. 2. to punish the malefactor vppon the othe of twoo or three witnesses that the euil being purged wee might liue in peace Now if the Lorde be careful of such corporal and temporal sauing and preseruing let vs vnderstande that by a farre stronger reason hee taketh care for the spiritual and eternal sauing of liues as hee hath alwayes shewed when hee hath raysed vp true men which haue giuen themselues to shewe the way of truth vnto his people as were Noe Abraham Loth Moyses Iosua the Iudges the holy kings and Prophetes And not content heerewith hee hath sent his owne Sonne who not onely was a true and faythful witnes for to preach deliuerance as a minister and seruant but by himself hath made the purgation of our sinnes sheadding his most precious blood for the eternal redemption of our soules And if the deliuerance of our Heb. 1. 3. 9. 12. Rom. 8. 32. soules be so precious before God that he hath not spared his owne Sonne it foloweth therefore that we must be careful thereof before al other things otherwise we are great contemners of God and renoūce to be saued redeemed by Iesus Christ the which is to do him greate iniurie and consequently to put our soules in bondage with the Deuil for to loose them and not to deliuer and saue them Nowe for to be careful of our deliuerance we must as Iesus Christ hath sent vs his Apostles and disciples for to be true witnesses vnto vs and asmuch as lay in their ministerie haue deliuered vs from death and damnation euen so stil nowe wee shoulde demande of him such Pastours and ministers which wil bee true witnesses who wil declare nothing vnto vs but the pure woorde of God to the which if wee cleaue by fayth and repentance they shal deliuer our soules But if in steede heereof wee haue itching eares let vs looke 2. Tim. 4. 3. for bondage and destruction as Solomon doeth signifie when hee saith But a deceiuer speaketh lyes Forasmuch as he setteth the deceiuer against a true witnesse and lyes against deliuerance hee teacheth vs that false witnesses seeke nothing else but to holde their neighbours captiue and to destroy them folowing therein their father the Deuil who from the beginning hath beene a lyer and a murtherer But as they are the most profitable witnesses which Iohn 8. 44. preach vnto vs Iesus Christ euen so the most exquisite deceiuers are they which vnder the shadowe of religion doe set foorth mens traditions and doctrines of Deuils vaine speculations and subtill questions For such so much as they can doe shut vp the kingdome of heauen from men and doe deliuer them vnto the Deuil And the other deceiuers doe bring hurt either vnto our goods or to our name or to this present life the which is but a small damage in comparison of the losse of our soules Neuerthelesse the worlde is so much giuen vnto temporal riches and maketh so great account of his good name and loueth this life so wel that he careth nothing for his saluation and feareth more the deceiuers which bring temporall hurte then those which destroy them for euer yea hee is so blinde that he honoreth them 26 In the feare of the Lorde is an assured strength and his children shall haue hope It is a great comfort for vs when we thinke that our neighboures are so wel affectionate towardes vs that we may trust them that they wil not labour to doe vs any hurte but shewe vs al fauour pleasure and gentlenes Nowe forasmuch as al men are lyers and their helpe vayne and that there is none but God onely true and that hope onely in him confoundeth not in as much as hee neuer fayleth to graunt as he requireth wee must therefore conclude that they which trust in him shal not loose their hope If we may once knowe his good affection towardes vs and so trust in him assuring ourselues that he would vs nothing but good we should be therby a greate deale more be comforted then with all the good opinions wee can conceiue of men For let the man bee neuer so wise or good yet is hee vnconstant and mutable but God is faythfull Num. 23. 19. Esay 55. 8. 9 10. 11. and changeth not his mynde But to the ende that we conceiue not a vayne consolation falsely beleeuing that we haue a strong hope in God when we haue but a light opinion of his promises and yet wil giue ourselues licence to doe after our owne fantasie and are bold to folow our good intentes or to liue in al dissolutenes after the affection of our corrupt nature the which demandeth nothing but libertie of the fleshe to the ende I say that wee conceiue not this vayne consolation Solomon doeth teach vs where wee shall finde strong hope when he saith In the feare of the Lord is an assured strength If then we wil be assured that God wil not destroy vs but assist vs and prouide for vs al thinges necessarie both for our soule and bodie and will not forsake vs til he hath placed vs in his heauenly kingdome we must then haue the feare of the Lord as the good olde fathers fearing God stayed themselues vppon him Heb. 11. 4.
knowe him more and more and to vnderstande his doings and workes it followeth wel that Solomon doeth shewe that we must vnderstand that the Lord is farre from the wicked after the former sense And thus in fewe wordes Solomon doeth describe vnto vs the misery and destruction of the wicked and also their malice blindnesse and obstinacie contrarily the felicitie stabilitie of the righteous and also their easinesse of learning and obedience The righteous in this worlde seeme to bee cursed and as it were forsaken of God for the worlde doeth afflict them and labour to destroy them and for this cause it seemeth that God doeth not care for them that hee hateth them and hath reiected them but sith that God heareth their praier it followeth that they are and shal be Psal 22. 2. 71. 11 blessed and shal be firme and stable for by their praiers they aske deliuerance from al euils that God would preserue thē and giue vnto them euerlasting blisse The which hee graunteth them as we heere doe heare when it is saide that the Lorde heareth their praier Psal 23. 18. 19 34. 18 145. 19. 50. 15. and also in other places And forasmuch as the righteous do pray the which God heareth it followeth that they become willing to learne and obedient vsing prayer whereby they obey God who saith Cal vpon me in the day of thy trouble and I will heare thee and also that they aske nothing but according to his wil otherwise they should not be hearde And thus they become willing to learne and obedient and the Lorde doeth not impute their sinne vntoo them for the which cause nee is farre from them as from the wicked we might adde as the trueth is that God accepteth their fayth Heb. 11. 6. Mat. 21. 22. Iohn 15. 7. without the which none is acceptable to God but with fayth he auoweth all as our Lorde promiseth Wee doe then vnderstande howe wee shoulde make acceptable prayer vnto God and shal haue a true argument that we are righteous to wit if wee bee certayne of the goodnes of GOD towardes vs and that in this certaintie we desire and labour to order ourselues vnto the wil GOD. For true fayth is not ydle as our Lorde doeth teache vs when hee asketh repentance with fayth Whosoeuer woorketh righteousnes Mark 1. 15. Gala. 5. 6. Iea. 2. 14. 1. Ioh. 3. 7 is righteous Nowe forasmuch as there is none except hee bee out of his witte which would haue God farre from him but al desire his helpe and succour wee must needes abhorre al kinde of wickednes and that we aske of God to be iustified that by our prayers wee may drawe him vnto vs for to helpe vs in all our necessities Albeit then that GOD our father knoweth wel what wee haue Mat. 1. 8. neede of before wee aske neuertheles sith that he woulde haue vs to pray vnto him and that he delighteth when we speake vnto him priuily let vs humble ourselues before him submitting ourselues wholy to his holy wil and confessing that all goodnes commeth from him and that of ourselues we haue not neither can haue any thing 30 The light of the eyes reioyceth the hearte and a good name maketh the bones fatte As the man which hath lost his sight cannot reioyce in his hart but is troubled and greeued euen so he which feeleth himselfe to diminishe in wit and looseth his vnderstanding cannot haue true ioy Contrarily as he that hath been blinde if he recouer his sight doth delight and reioyce in himselfe euen so hee which hath walked in the vanitie of his thought imagination if he come to be awaked Ephe. 6. 14. and raised out of his sleepe and riseth from the dead and that Christ doth lighten him he wil reioyce in the Lorde he wil cast far from him the workes of darkenesse hee will be no more darkenes as sometimes he was but being light in the Lorde wil walke as a Rom. 13. 12. Ephe. 5. 8. childe of light receiuing that which is acceptable to the Lorde Solomon doeth declare vs this same in fewe wordes saying The light of the eies reioyceth heart c. We must thus vnderstand this sentence for it shoulde not be notable if Solomon spake of the corporal eies onely except it were by comparison admonishing vs that if we haue a ioyful heart and are glad when the darkenes of the night or of any darke prison or deepe pit are passed that wee Rom. 13. 1◠2. Chr. 20. 12. doe see the brightnesse of the Sunne and are at large in corporall and temporal libertie by a much stronger reason ought wee to reioyce when the night is past and that the day is come wherein the Psa 25. 15. 123. 1. 2 141. 8. Lorde giueth vs that wee may walke honestly Likewise the eies in the holy Scripture are taken for the spirite and minde of man in many places But our eyes are towardes thee Mine eyes are euer towardes the Lorde Now when the Spirite and minde of man is lightened Mat. 6. 22. Psal 19. 9. 119. 14. 16. 162. by the worde so that thereby it is lead in righteousnesse and true holinesse hee reioyceth and delighteth Suche is the nature of the worde receiued and disgested Neuerthelesse when it is saide That the light of the eyes reioyceth the heart wee may take these wordes as if hee saide That man reioyceth in his heart when hee seeth himselfe at rest and peace and in prosperitie so that he is not vexed nor molested For as the night the darkenesse and obscuritie is taken for vexation sorowe aduersitie and miserie euen so the light is taken for the contrarie Wee haue looked for light and beholde Esai 56. 9. darkenesse c. This last sense is verie fit for that which Solomon addeth when hee saith And a good name maketh the bones fat For he sheweth by what meanes a man shal obteine prosperitie peace rest He would haue man so gouerned that he shoulde giue none occasion to bee blamed rebuked nor that any man shoulde thinke euil of him but that hee shoulde get not abundance of temporal goods power credit and authoritie but shoulde labour to liue so wel as he shoulde obteine a good name He expresseth howe necessary it is for man to haue a good name when hee saith that it maketh the bones fat For as when the bones are filled with marowe compassed with flesh and skinne a man feeleth himselfe whole soūd euen so he which getteth a good name is in good reputatiō with his neighbors feeleth his ease for his neighbors do not trouble him he knoweth that he proceedeth in a good consciēce towards thē the which is a great prosperitie which Solomon signifieth by fatting of the bones The bones heere which are members of the body are taken for the whole man but chiefly for the Deut. 31. 20
a franke and free hart nor by charitie that they are giuen to worke but that they haue regard to themselues and feare to want And thus Solomon doth not teache vs expresly what we haue to doe but he doth shew vs what our nature is and with what desire it is led and what wee do commonly And yet we must not thinke that he alloweth vs to doe that which he pronounceth heere except that in labouring for ourselues we do also take care of our housholdes and shewe compassion on Ephe. 4. 28. the needie and on the necessitie of the poore and that folowing the admonition let him that stole steale no more but let him rather labour with his handes the thing that is good that hee may haue to giue vnto him that needeth He therfore rebuketh the slouthfulnesse of our nature and therewith doeth somewhat shewe vs that hee which laboureth not is worthy to dye for hunger as Saint Paul declareth for if any man wil not worke let him also not eate Some 2. Thes 3. 10. do take heere trauaile for molestation trouble and punishment and do interprete this sentence as if Solomon did say The foule of man doeth forsake molestation for his mouth giueth him occasion that Mat. 12. 36. 37. is to say That there happeneth great troubles vnto a man that speaketh rashly and without cause This sense is true and very agreeable Iam. 1. 26. 3. 6. to the scriptures it agreeth also with experience notwithstanding it is much constrained and therefore wee wil receiue the first sense the which doeth teache vs that wee must not bee slouthful but at the lest wee shoulde trauaile for to auoyde pouertie I say at the least for that which ought chiefly to induce vs to trauaile is obedience that wee owe vnto our Lorde and consequently the duetie that wee owe vnto our familie and to our poore neighbors For God hath no neede of our trauaile nor of the profit that commeth thereof 27 A wicked man diggeth vp euil and in his lippes is like burning fire When a man ymagineth euil against his neighbour that his wicked enterprise shoulde not bee knowne and that he shoulde not bee let to atchieue the same hee hydeth himselfe so much as he can counterfayting an honest man or at the very least dissembling that hee woulde euil to him whome hee watcheth and yet in the most deepest and most secrete corner of his hart hee looketh and deuiseth by what meanes hee may ouerthrowe and destroy the simple and innocent which doe thinke nothing of his trappes that the wicked hath prepared no more then doth the wilde beastes thinke and know that hunters haue digged pittes for to make them to fal into them Solomon doeth signifie this same saying A wicked man diggeth vp euil Hee attributeth wickednesse and vngodlinesse or as some haue no worthinesse to those which diuise euil and conspire to ouerthrowe the simple and innocent euen God if it were possible for them as are they which bragge themselues to bee reformed after the Gospel and say that they wil mainteine it and yet haue no religion and woulde gladly ouerthrow and put downe the holy doctrine and so consequently God through hatred that they haue conceiued against his seruants And whiles that these wicked and peruerse men digge vp euil labouring to destroy the holy doctrine and al order and pollicie and to bring al to confusion if we rebuke them then they cry that they are honest men and are readie to make them repent which say the contrary in miscalling and reuiling them or vnder colour of iustice causing them to make amendes by restoring their good name In these cryings and manner of doings they bely the holy Ghost who by the mouth of Solomon calleth them men of no estimation and peruerse But finally they shal bee prooued lyers with effect which they shal not helpe for they shal receiue their rewarde with their father their God the Deuil who is the father of lyes a murtherer frō the beginning whom they folow for no thanke to them that the children of God be not murthered Now albeit that sometimes and for a while such kinde of people of no valour and wicked do secretly deuise in their hartes or with their like in their dennes of theeues or on their alebenche yet they cannot alwayes holde out but that at the last by gestures countenances manners of doings and wordes they wil declare their crueltie and shew that they aske nothing but al destruction and desolation Solomon doeth signifie it when hee saith That in his lippes is like burning fire Their heartes are so ful of wicked ymaginations and enterprises that they must needs spue out as drunkardes which haue drunke too much wine euen til they burst They cannot keepe themselues backe from committing of haynouse and cruel actes against those which cannot reuenge themselues and to blowe out threatenings against them which desire nothing but their good and tel lyes and vtter slaunderings reuilings and shameful things against them which folowe trueth and are vnreprehensible before men Solomon compareth these actes and woordes vnto a burning fire for as the fire consumeth al that it meeteth with except it be quenched euen so men of no account wicked and peruerse woulde spoile and destroy by their power and violences by their lyes and slaunderings by their iniuries and reuilings the good and innocent if God did not bridle them so that they worke not such desolation as they would but such as GOD suffereth them The wicked doe vexe and torment themselues greatly for to hurt other as they wel knowe and as also the worldlings doe confesse it for they say they take more paine to doe euil then to doe wel Solomon also signifieth their great trauaile when he saith That they digge vp and that there is a burning fire in their mouthes And thus they are very miserable and woful when they deuise euil for their neighbours But if they remaine hardened and obstinate and that they wil not conuerte from their wicked wayes they shal bee yet much more woeful for they shall bee made voyde of their intentes and the euil that they deuise to doe vnto others shal fal vpon themselues as Caine Pharao Saule Absalom Iudas and other wicked doe nowe feele it and the scripture doeth witnesse it Beholde hee trauaileth with mischiefe hee hath conceiued sorowe and brought foorth vngodlinesse hee hath grauen and digged vp a pit and is fallen himselfe into the destruction that he made for other For his trauaile shal come vpon his owne Psal 7. 15. 9. 16. head c. If wee see this daily come to passe in the worlde God is righteous and though he be slow yet the wicked obstinate hard-harted shal not escape his hands 28 A froward person soweth strife and a taleteller maketh diuision among Princes If we be not madde furious we do rather loue peace vnitie then dissention and warre wherefore
when they folow the way of their fathers for their fathers faults iniquities are laid to their charge by the Prophets saying they are like their fathers The Scripture is ful of suche reproches And if the children haue had good fathers and that they be wicked their fathers also are not honoured by thē Iohn the 8 Chapter 37. verse 7 High talke becommeth not a foole much lesse a lying talk a Prince There is none so foolishe in the worlde but persuadeth himselfe that when hee speaketh none could speake any thing better and the most foolishe doe thinke they speake goldenly after a kind of speaking and yet they neither saye neither can or they wil not speake any thing woorth nor wherein they which are truely wise may be delighted therewith Solomon doeth signifie this same saying High talke or the lippe of excellencie c. The foole can not haue the lippe of excellencie and therefore let vs vnderstande that Solomon doeth not speake of that which the foole hath but of that which he thinketh to haue or that would that other should giue it him Now forasmuch as there is no word of excellēcie but the pure trueth it foloweth therefore that by the lippe of excellencie Solomon vnderstandeth the mouth which speaketh agreeably accordingly vnto the worde of God Hee shewerh this same when against the lip of excellencie hee setteth a lying lippe or lying talke saying Much lesse c. For the contrarie of lying is trueth Herein hee sheweth that the foole hath nothing more proper to him then lying and that hee is so filled therewith that trueth cannot agree with him neither can hee delight in it but doeth hate it For the foolishe whereof Solomon speaketh are the children of the Deuil Iohn 8. 44. who is the father of lying They are like vnto him of whome Dauid speaketh in his 52. Psalme and 4. verse Hee sheweth also vnto kings and Princes of the earth that they ought not to be fooles to speake leasing in peruerting of iudgement in making wicked lawes and pronounce vnrighteous sentences against the trueth right and equitie for seeing that they doe not exercise the iudgement of men but of God and that the scripture calleth them Gods God is truth therefore they ought to vnderstande that it is more vndecent for 2. Chro. 10. 6 Psal 82. 16. them to pronounce and to doe any false matter then it is for the foolishe and wicked to counterfaite honest and wise men Notwithstanding if the worlde bee replenished with those which sit in the thrones of Kings and iudicial seates which commit either indeed or in woorde greate falsnesse in such wise that wee may almost Psal 82. 2. Esay 1. 23. Iere. 5. 26. Za. 7. 9. complaine of al superiours and gouernours and say to them howe long wil yee giue wrong iudgement and accept the persons of the vngodly And so there are but a fewe which are worthy of such seates but rather to bee placed in the order of fooles Wherefore they ought to looke for an horrible and feareful vengeance If they Psa 2. 4. 5. Esay 1. 24. Deut. 17. 18 Psal 2. 10. which haue any knowledge of God wil auoide it let them dayly growe and goe forewarde in the same knowledge by the continual studie of the diuine doctrine 8 A reward is as a stone pleasant in the eyes of them that haue it it prospereth whither soeuer it turneth Wee doe naturally iudge that it is a foule and wicked thing for magistrates superiours of the earth which haue the administration of iustice to loue gifts rewards and to take them and euen they also which receiue them coulde wel condemne others which shoulde doe as they doe but couetousnesse hath corrupted and doeth so corrupt the nature and blinde the wits and peruerte iudgement in such wise that men delight to forget natural honestie and finde nothing more faire nor more delectable then to enriche themselues by the cost of other they loue wel to receiue and take that which doeth cost them nothing but onely to doe them pleasure which haue rewarded them for to doe wrong and iniurie vnto other Solomon doeth discouer this corruption and wickednes saying A rewarde c. Hee doeth first compare the giftes and rewards that are giuen vnto iudges vnto precious stones the which wee gladly beholde because wee esteeme them and find them faire and thus he expresseth the greate affection that the wicked iudges haue to take rewards and giftes Wherein let vs note that hee saieth not what they ought to doe but he toucheth the great actiuitie wicked couetousnesse of the iudges of the earth which are very glad and ioyful that men wil blinde their vnderstanding by force of giftes and rewards And thus hee sheweth that the worldly and carnal wisedome which wee commonly desire to bee in iudges and gouernours of countries for oftentimes for the gouernement of the pollicie and iustice we ordeine worldly wise men doeth holde vs backe to forget natural honestie and to bee fouly corrupted Wherefore wee ought to knowe that the rulers of the earth haue neede of another wisedome the which is mentioned before in the Pro. 3. 13. 8. 14. Exo. 18. 21. 1. Sam. 12. 3. 2. Chro. 19. 5. Exo. 23. 8. Leui. 19. 15. Deut. 1. 16. 16. 18. Esay 1. 21. 5. 23. Iere. 5. 26. Eze. 22. 27. Miche 3. 9. Sopho. 3. 3. 8. chapter and 14. verse Iethro the father in lawe of Moyses did knowe that this wisedome was fit and meete for iudges and therefore hee saide vnto Moyses Do thou seeke out amongst al the people men of courage fearing God men dealing truely hating couetousnesse and appoint such ouer them to bee rulers ouer thousands c. Samuel was indued with this wisedome Iosua requireth the like of iudges These twoo personages and such like had respect vnto the lawe of the Lorde And because that GOD hath giuen this lesson vnto iudges the Prophetes doe crye out sharply against those which doe the contrary calling them theeues and murtherers Secondly when hee saieth Whither soeuer hee turneth c. Hee compareth the giftes and rewardes vnto men to whome al things come as they woulde and wish of what side soeuer they turne them they obteine whatsoeuer they desire Wherein hee sheweth that they which take rewardes doe neither regarde right nor equitie but peruert iudgement and folowe the ende for the which they haue receiued the rewardes And as it is not lawful to take rewardes for iudgement so also ought no man to giue them howe good right soeuer they be assured to haue For in thus doing they shoulde bee an instrument of Satan for to accustome the Iudges vnto theft and polling and they were farre better to loose their cause howe good soeuer their matter bee then to induce the Iudges by giftes to giue sentence forsomuche as in vs lieth we make them to breake the lawe of God and to forget honestie and
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
and hauing like affections and albeit they haue diuers fathers diuers mothers yet are they al of one blood by a stronger reason Acts. 17. 26 brethrē which are of one fleshe of one father and of one mother ought to be careful to keepe hold togither The which Iuda considering Gen. 37. 26. 27 saide What shal this profit vs to kil our brother and to hide his blood for hee is our brother and our fleshe And ought rightly to feare to bee diuided and separated through hatred and enimitie for if betweene strangers which agree not there are discords and combats very hardly to bee pacified yet are they much more harder to be appeased betweene brethren Solomon doth signifie the same saying a brother offended is harder to winne thē a strōg citie c. For speaking thus he sheweth that if a brother feeling himselfe or thinking to bee offended with his brother doeth reuolt from him and proclaimeth to bee his enemie that there is no lesse but more hardnesse to winne and quiet him then for an armie to take a strong towne and wel fenced citie by assaulte or to breake open the gates of a pallace c. And thus the brethren are admonished heere to be very careful to keepe brotherlie vnitie together and diligently to fly al occasions of strife and chiefly not to bee like vnto Caine who without any iniurie offred by Abel conceiued a deadly hatred not Gene. 4. 8. 37. 4. to folowe the children of Iacob which coulde not suffer that their malice shoulde bee discouered by Ioseph Therefore let vs fly al hatred anger and rancour for they that are intangled therewith are of the number of murtherers There are other literal expositions Mat. 5. 22. 1. Iohn 3. 15. but they al serue to shewe vnto the brethren howe profitable and necessarie it is for thm to agree together if they wil continue for if they be wel ioyned together they shal be as it were iuincible If it be thus amongest carnal bretheren by a stronger reason they that are brethren in Iesus Christ and holde spirituall vnitie shal be fortified against all worldly and hellish power 20 With the fruite of a mans mouth shall his belly bee satisfied and with the increase of his lippes shall he be filled Not onely man in the Scripture is compared vnto a tree but also almost euery member of his bodie as nowe Solomon maketh the mouth and the lippes like vnto a tree or to his branches or also vnto a peece of land whose fruites and reuenues we gather For he saith With the fruite of a mans mouth c. In the which comparison he vseth Repetition saying twice al one thing after the maner of the Scripture for a greater confirmation and to shewe that that which is sayde is very certaine and shall out of al doubt come to passe Wherevpon the faithful which are wel instrcted to speake wisely and purely ought to be rightly comforted and the wicked which talke vanitie and lying ought to be sore affraide if they vnderstoode what Solomon pronounceth against them for as touching the faithful which speake holy and honest things as praiers Psalmes and spirtual songues and al other woordes which serue too the glory and honour of God and to the edifying of their neighbours they haue a promise that their woorde shal be profitable and shal be rewarded so abundantly that they shal not want any thing and shal not neede to desire any more Solomon signifieth this same when hee saieth His belly shal bee satisfied For as when the belly is filled with meates and with drinkes abundantly he is full and desireth no more euen so the reward of the good speaker shal be so liberal that his desire shal be accomplished for euer For as in speaking trueth with his mouth hee hath confessed God euen so also hee shal bee confessed and knowne of God in the heauenly glorie wherein Psal 16. 11. 17. 15. there is fulnesse of ioy c. Contrarily the wicked which haue euil mouthes and venemous lippes haue an horrible and feareful threatning which is that as they doe giue their mouths and lippes vnto euil both against God and their neighbours euen so also they shal haue al their fil of plagues for euer By this same let vs knowe that it is no smal goodnesse for a man to gouerne his mouth rightly Psal 5. 7. 11. and also to talke wickedly is no smal euil 21 Death and life are in the power of the tongue and they that loue it shal eate the fruite thereof Euen as by violent smyting of the hands we kil euen so contrarily in helping with them wee labour to preserue a man in life and as it seemeth right that the euil wee suffer and also the good which wee possesse doe proceede from the handes and that they are the instrumentes seruing eyther to wel doing or euil euen so we transferre it from the arme attributing it vnto the profitable or hurteful member of the handes as when Solomon saith Death and life c. Hee giueth an hande to the tongue because it is a member that hurteth very much if it bee applied vnto euil contrarily it helpeth much when it is wel vsed This same is knowne and is seene by experience for in lying flattering slaundering and false witnesse bearing against our neighbour wee goe about to destroy him and no thanke to vs which haue so venemous tongues that our neighbours of whome wee haue spoken euil be not slaine Contrarily in speaking trueth and by the same excusing our neighbours which otherwayes were in danger of their persons we haue preserued their life as Ioseph Dauid Susanna and others haue prooued it Also in hauing wordes of edification and wholesome doctrine in our mouths we lead our neighbours who are wel edified vnto eternal life But though Solomon doeth attribute vnto the tongue that it applyeth his hande vnto contrarie vses the same is not to say that hee alloweth that the tongue shoulde bee a murtherer except it be by accident against the minde and wil of him that ruleth his tongue for there is no tongue so wholesome nor healthful that bringeth not death vnto the wicked vnbeleeuing obstinate and indurate mockers and contemners of trueth And he shal smite the earth with the rod of his mouth and with the breath of his lippes shal he slay the wicked S. Esay 11. 4. 2. Thes 2. 8. 2. Cor. 2. 14. Ia. 3. 3. 9. Iames agreeing with Solomon woulde haue vs to apply our tongues to nothing but to goodnesse for hauing made a complaint against the malice of the tongue he doeth admonishe vs not to vse it as the common sorte of men doe If we wil beleeue Saint Iames wee shal haue a good rewarde otherwise wee shal haue plagues our belly ful as hath beene handled in this present sentence and as nowe Solomon doeth signifie it when he saith And they that loue it c.
that hee esteemeth the poore man walking in his integritie of life to be more happie then the foole which abuseth his lippes This exposition conteineth trueth and dependeth of the former for if the poore man be preferred by God it foloweth that he is in good estate and more happie then the foole 2 Desire without discretion is not good and he that hasteth with his feete offendeth Those which are not instructed in the worde of God but ledde by the sense of their owne corrupt nature and according to the appetite of the fleshe haue diuers and sundrie desires and haste as muche as in them lyeth to attaine to the ende of them and to enioye them They thinke stil it is no hurt to desire that which they haue in their phantasie although they knowe not what the ende wil bee neither if it be profitable for them to obtaine it according to their desire If the worlde reprooue and condemne not suche desires the holie Ghost ceaseth not to blame and reiect them as vnprofitable and wicked saying by Solomon Desire is naught c. And it is in folowing that which God forbiddeth Therefore seeing God hath giuen suche commaundement it is Exo. 20. 17 not without cause that Solomon blameth it For it is not lawful to make that good approoueable which God forbiddeth whose onely wil should suffice vs for the perfect rule of al iustice and equitie Likewise naturally wee perceiue that in desiring we are prouoked to strife and debate if we obtaine not our desires and enioy them at our pleasure And therefore Saint Iames doeth worthily rebuke the couetous But when we see that the antient holie Fathers Iam. 4. 1. as Abraham haue had desires which haue not bene reprooued naye rather haue obtained according vnto them yea more then Gen. 15. 2. 12. 2. 13. 14. 21. 1. 28. 20. 13. Psal 50. 14. Mat. 6. 9. Psal 145. 18. Rom. 3. 9. they could themselues desire Hee desireth it according to discretion as appeareth by the promises and so hee obteineth it Iacob desireth that the Lorde God wil assist him folowing heerein rhe promise made Dauid desireth often to be deliuered from his enemies for hee knewe that God woulde that hee shoulde raigne in Israel Also seeing it is Gods wil that wee shoulde cal vpon him and that our Lorde God hath taught vs to praye and that we haue the promise to bee hearde wee shoulde and ought to vnderstande that Solomon blameth not al desires for hee himselfe hath wished and obtained And in this place he sheweth it also when he saith not absolutely Desire is not good but hee addeth to it Without discretion as if hee shoulde say That when wee wishe for any thing whereof we haue not certaine testimonie in our consciences that the worde of God alloweth it suche wishe is not good It is without fayth which is the foundation of al goodnesse yea the goodnesse of our desires and without the same it is impossible to please God And by consequence hee imputeth it a sinne And for this cause the infidels are frustrate of their desires as many haue Hebr. 11. 6 Rom. 14. 24. prooued it and principally the enemies of God and his people And the holie scripture yeldeth testimonie therof The desire of the wicked shal perishe Likewise that it is not good to desire Psal 112. 10 without discretion Solomon sheweth it when he calleth it sinne saying And he that hasteth He saith the same that we haue expounded but vnder other wordes wherein hee speaketh by similitude For euen as hee that runneth with his feete without any other consideration but that hee come to the ende of his race and atchieue his iourney falleth and stumbleth against them that he meeteth and so doeth them hurt so he that is ardent in his desires and boyling in his affections to doe a thing not knowing whether it be lawful for him or no is not cleare without damage principally of his soule he troubleth hurteth others and so sinneth And to accomplishe his desires hee doeth that wrong to his neighbours which he woulde shoulde not bee done vnto himselfe and he doth them not that good which he is bound to do and which he would should be done vnto him if hee were in the place and estate of his neighbours And which worse is hee giueth not the honour to Gods prouidence which is due theretoo for hee distrusteth thereof and hath al his whole endeuour on his enterprise and affections Hee leaueth God behinde and puts him backe to the ende hee bee not letted to runne after his desires which he would Psal 38. 10. 42. 2. 119. 20. 131 Esa 26. 8. 9. renounce and bee coye to atchieue if hee had God in his thought and desired like the Psalmist and Esay 3 The foolishnesse of man shal peruert his waye And his hart shal fret against the Lorde It seemeth that the wicked prosper and doe their busines wel in this world and therefore they are accompted honest sage wise which thing they desire and couet and enforce themselues to appeare so Notwithstanding in their businesse they neuer come to the ful ende of that they desire And therefore they streine themselues bee it right or wrong to obtaine their owne wil and by this meanes they marre al. First for them for they haue thoughtes and deliberations which proceed from the malice of their consciences the which Solomon calleth follie Eliphas guile and sutteltie and Dauid vanitie Wherevpon enseweth that they can profit nothing Iob. 4. 12. 13 Psal 94. 11. but must of necessitie be frustrate of their enterprises attemptes as one may see by the places afore alledged and as Solomon pronounceth it saying The follie of man shall peruert his wayes c. Secondarily as much as in them lyeth by their follie and wickednesse they doe al manner euil to their neighbours whereas they shoulde doe good and bee sage to profite and helpe them And so they peruert their way practising and doing cleane contrarie to their office and duetie Then as they are peruerse so God is to them peruerse not permitting them to come to the end of their enterprise Psal 18. 27. as they woulde And when they thinke sure to haue an end of the same God ouerturneth al and maketh the wicked feele that it is hee that is troubled disturbeth them to dispose their waies according to the appetite of their follie Yea for that cause he handleth them so rudelie that they knowe not in what taking they are but they feele great resistance whereat they are angrie agrieued and dispited And although it seeme to bee against men onelie that they would deale notwithstanding insomuch as they cast their rage against innocents whose defender God is they fret and fume against him not in wordes onelie but they beare him a grudge also in heart Solomon speaketh so when hee saith And his heart c. One may wel
say also that foolish men feeling the iudgement of God to persecute them because they cannot shunne it in their hartes doe accuse God of ouermuch rigour crueltie and iniustice and woulde that there were no God And thus they chafe fret directly against the Lord. One may see these twoo kinde of frettings in Cain he grudgeth against his iust brother Abel and kils him and then hee accuseth God of iniustice and dispayreth Gen. 4. 5. 1. Sam. 18. 8 And Saul beareth hatred against Dauid whome he knewe and confesse to be innocent and persecuted him to the death and finallie feeling that God had forsaken him waxeth spyteful and seeketh counsel at the Diuel Iudas waxed spyteful against Iesus Christ the Lambe immaculate and soulde him to be put to death And afterwards through dispaire waxed frantike and hanged himselfe Solomon therefore sheweth vs that follie is a great wickednes that we ought to be careful to roote it out of our hartes otherwise wee shal be so vnaduised that if our busines proceede not according to our desires we shal fret against God to our owne confusion Therefore to roote out this follie it behoueth vs to be attentiue to that sapience which is taught vs by the woorde and by the same to learne howe to frame al our waies and words to the honour glory of God and to the edification and health of our neighbour Thus dooing GOD wil prosper our proceedings according as hee shal thinke expedient And although wee attaine not wholy to the ende of our enterprises yet wee shall take well in worth al that which shal happē to vs bee it prosperitie or aduersitie and not grudge against God whome Solomon heere calleth the Lorde or the eternal Wherein he signifieth that al things are subiect to him and that it is meete that without murmure contradiction or despite al submit themselues to his wil as to the rule of perfect iustice knowing that what resistance soeuer we find or what affliction soeuer wee endure al happeneth vnto vs by his wil and prouidence And in the meane while hee ceasseth not to loue vs assist vs and keepe vs. And therefore in steede of grudging it is meete that wee say with Dauid That if hee say to mee Thou pleasest mee not beholde mee Let him deale with mee as it 2. Sa. 15. 26. Psa 23. 4. 119. 137. Iob. 13. 15. Gen. 3. seemeth him good And with Iob Although he kil mee c. Besides let vs take heede of striuing to exalt ourselues by ambition and arrogancie as our father Adam did who willing to bee like to God peruerted his way and is fallen from his dignitie excellency into a miserable estate feeling his misery hid him from God but seeing that hee coulde not escape his sight hee laide al the fault vpon the woman and the same vpon God which is a spice of this murmuring and grudge 4 Goods and riches gather freendes but the poore man is separated from his neighbour Solomon saith nothing in substance heere but that which he hath saide aboue notwithstanding hee seemeth at the first shewe both there and heere to haue differed from that which hee hath said els where But if we consider these sentences accordingly we shal find that this present sentence is as it were a declaratiō by the which hee giueth to vnderstande that many are freends to the rich and that is not in trueth for they loue the goods and not the person but onely because hee is rich hee saith not Man assembleth many freendes But goods assemble c. One makes many fetches one hath many gestures one vseth many woordes too make a man beleeue hee loueth him and this while hath hee his heart fixed on his riches and goods And al that which one sayth and doth about the person is no more but draw from it that which he loueth that is to witte his goodes his riches his substance One may knowe this by experience for if the rich man become poore they make no account of him yea they studie rather to doe him hurt and hinderance then to ayde and profit him as also Solomon declareth it saying But the poore man is separated from his neighbor or freende Those which shuld loue him hate him they which shold help him hurt him those which should assist him absent themselues from him they which should defend him persecute him and so in verity the poore man hath no freende according to rhe ordinary course of this worlde And therefore when Solomon speaketh heere of the poore mans freende he speaketh not of him that is so indeede for hee is inseparable but of him that shoulde bee so or that hath made semblant to be so Wee see therefore that Solomon speaketh 1. Esay 58. 7. not heere against that which is spoken of before in the seuenteenth chapter and seuenteenth verse for there he speaketh of the true charitie that one hath towardes his neighbour which neuer changeth And heere he speaketh of the affection and loue which men haue to the riches of the world and sheweth that man is too vnresonable when he preferreth thinges corruptible and transitorie insensible and deade before that which is his fleshe to wit the image Mat. 8. 24. 25. 35 of God which shineth in man And not onely preferreth them before the image but which woorse is before God himselfe whome he despiseth and hateth when hee setteth his affection on riches And so hath God the poore man in recommendation that whatsoeuer one doeth to him he reputeth it done to himselfe Insomuch therefore that wee ought to loue God aboue all thinges let vs take heed of despising the poore and of separating them from vs to set our affections on earthly things which when a man onceloueth he cannot easily withdraw himselfe but pursueth more and more And so by this meanes it is somewhat practised that the freende loueth alwayes for the auaritious loueth his riches at al times and neuer separateth them from him but when by the grace of God hee is changed and made a newe creature following hartily al holy admonitions of the Scripture which tende to turne vs from couetousnesse These thinges thus considered wee may see that Solomon rebuketh the worlde of auarice and crueltie which cannot bee in a man without defiance and rebellion against God 5 The false witnesse shall not be vnpunished he that telleth lyes shall not escape For our Lorde God is veritable and loueth trueth and that in the same hee doeth all his workes and disposeth al thinges without any disguising colouring or counterfeiting hee will that wee which are created after his owne image shoulde be his followers making shine that image in vs conducting to veritie To the which to sticke inseparably it behooueth vs to flie and detest the contrary which is lying And though wee knowe naturally that we ought not to lye neither to God nor men for wee cannot abide that an otherlye to vs
I that children ill brought vp despyse them offend them do them wrong seeke in this sort to shut them out far from them where by right they should enterteine them carefully in al humanitie gentlenesse with feare humilitie and reuerence Such children are shameful and vnworthy principally before God which knoweth wel howe to destroy them and put them backe from him with the Diuel vnder whome they serue 27 My sonne heare no more the doctrine that leadeth thee vnto errours from the words of vnderstandinge Seeing that Solomon admonisheth his sonne that is to saie him that is minded to obay his commandements and beleeue his doctrine and hath already a good beginning or yeeldeth himselfe attentiue to learne good doctrine seeing I say that it is to such a sonne that hee speaketh and admonisheth him to heare no more any false instruction let vs vnderstande that he speaketh not of the instructions of the Priestes and Doctors of the Gentils which led them to abhominable obseruations who fought directly against the lawe in so much that the most rude amongst the children of wisedome amongst the people of Israel might knowe them and easilie keepe themselues from them if they woulde not worke against their owne consciences and despyse God willingly It was easie for them to take heede thereof for in the lawe they were often warned both by expresse wordes and by sharpe threatnings But hee talketh of the instructions of them who vnder shadowe of beeing Iewes and magnifying with their mouth the lawe of God shewing themselues very zelous of the glory of God and profite of their neighbours deceyued the people bringing in sectes and practising superstitions which had some spyce of holinesse and religion And so they peruerted the state of the Churche which was wel ordeyned and disposed as Core and his companions As also those against Rom. 16. 1 Ier. 4. 14. Ezech. 13. 1. whome the true Prophetes cryed and amongst the rest Ieremie and Ezechiel Of such Prophetes the number hath beene great as may bee seene in the 1. Kings chap. 18. vers 19. And not onely then but also in the tyme of our Lord Iesus Christ and his Apostles the Scribes and Pharisees and others were of that number as our Sauiour sheweth Math. 16. 6 23. 13. Phil. 3. 18. Ioh. 2. 18. 4. 1. it when hee willeth men to take heede of their leauen and when hee pronounceth them euil lucke Saint Paule also sheweth it and Saint Iohn Such fellowes are very dangerous because of their doctrine which beare a fayre shewe are in the meane whyle turned from the obedience of the lawe which is the true knowledge Deut. 13. 1. Esa 9. 15. Iere. 23. 18. 15. Rom. 16. 17. 2. Tim. 2. 14. Ose 4. 5. Mat. 24. 4. 11. 23. Act. 20. 29 30. 1. Tim. 1. 4. 2. Tim. 3. 1 2. Pet. 2. 1 Psa 25. 4. 119. 33. â—â—3 8. 10. as there are many aduertisementes thereof Saint Paule also sheweth the danger wel Solomon therefore admonisheth his sonnes to wit eche faythful ChristeÌ„ man not to giue eare to consent to the instruction of such false Prophetes which make the true preaching of the woorde to bee despysed which is the true knowledge without the which wee are blinde and â—â— force must goe astray stumble fall and perishe This present admonition is nowe as necessarie for vs as it was at the tyme of Solomon As wee ought to vnderstande by that which our Lorde Iesus Christe hath foretolde vs and Saint Paule and Saint Peter Let vs note therefore that wee are admonished diligently to reade the scriptures and frequent sermons of the woorde of trueth For it is there that wee heare the woordes of knowledge Not to goe astray therefore wee haue to pray with Dauid Lorde make me to knowe thy wayes direct mee in thy trueth and instruct mee 28 The false witnesse scorneth iudgement And the mouth of the wicked deuoureth iniquitie Many weigh it not much to beare false witnesse against their neighbours although their owne consciences reprooue them and this may bee because they thinke or else seeke to make themselues beleeue that they do no hurt but to them against whome they witnesse falsly who are men as they are and that they abuse none by theyr false witnessing but earthly iudges but heere Solomon doeth shewe them that this is not so light a matter as they make it and that they open their mouthes euen vp into heauen and speake against God for they scorne against iudgement the which although men exercise it notwithstanding it is not their iudgement but of God of whome iudges are but ministers and as it were instrumentes And hee alone is iudge of al the worlde and so the wrongful witnesse not onelie stryueth to set Gen. 18. 25. Rom. 3. 7. 8. 9. Psal 7. 9. 9. 8. 9. 75. 6. 7. 8. disorder trouble and confusion in worldly affayres in doing their neighbours dammage and abusing the iudges to make them erre from the right but also hee despyseth God and asmuch as in him lyeth depriueth him of his trueth and righteousnesse and consequently of his diuinitie for hee cannot bee God but hee must bee veritable and iust which is a mockery so detestable that God wil not leaue it vnpunished as Solomon hath saide before in this chapter ver 5. and 9. But the false witnesses are so affectionate to yl speaking and finde so much sweetenesse therein that they thinke not of that which wil folowe but onelie to speake euil with greate desire and pronenesse As gluttons and drunkardes doe which deuoure meate and swallowe vp drinke with the greate desire that they haue to fil their bellyes and cease not to put in their mouths for al their pastime is to eate and drinke Euen so false witnesses apply al their studie to speake wickedly Solomon signifieth the same saying And the mouth of the wicked deuoureth iniquitie Wherein also hee signifieth the ruyne of the wicked which giue their mouthes to euil speaking for as the gluttons and drunkardes kil and choke themselues with too much excesse euen so the wicked shal be condemned for the words of their mouths And wheras the holy scripture applyeth it self often to our maner of speaking it must not be thought strange of that which we haue said for when we see any one desirous to tel a tale we say he byteth vpon it as vppon an apple and so wee say of gluttons and drunkardes that they kil themselues because they neuer cease as it were to drinke and eate abundantly Neuerthelesse because the woorde deuoure doeth signifie also to hyde some expounde it that the wicked dissemble iniquitie because in bearing false witnesse they would bee thought to speake trueth 29 Iudgementes are prepared for the scorneful and stripes for fooles backes There are diuers scornefull persons in the worlde and in diuers sortes as experience sheweth it and Solomon hath witnessed it heretofore speaking of the scorneful
all shine with them and men haue them in admiration for suche sightes do dimme the eyes of the poore which are simple would gladly bee of power to appeare like vnto them So also they seeke to hoarde vp in their treasuries great sommes of gold and money And when they are so enriched they please themselues greatly as being possessours of the most precious thinges of the worlde And indeede there is no worldly thing more precious than golde and pearle Also the holie Scripture to applye it selfe to our rudenesse beeing willing to shew vs the excellencie of the worde of God and howe wee ought greatly to esteeme it compareth it to gold siluer and precious stones It is onely because of our rudenesse that such Ps 12. 7. 18. 31. Mat. 13. 44. Psa 19. 10. a comparison is made For the woorde of God surmounteth infinitely and incomprehensibly al riches of the worlde And therefore if wee esteeme and praise worldly thinges that are precious it behooueth vs farre more to be affectioned to the worde and say with a pure and cleane heart The iudgementes of the Lorde are more to bee desired than golde and more sweete than honie c. The doctrine of thy mouth is better vnto mee then a thousande 11. 119. 72. 127. Pro. 3. 13. peeces of golde or siluer I haue loued thy commandementes more then gold or Iewels Solomon hath shewed vs heeretofore that wee ought to be so affectioned to this worde Hee sheweth it vs presently when he saith There is golde c. Wee ought to esteeme nothing more precious then the worde of trueth which is spoken vnto vs by the lippes of the Ministers of the Lorde That worde is the knowledge which maketh their lippes precious And if the worldly sort do take pleasure and delight their eyes when they see fayre Iewels of gold and precious stones by a farre more reason wee ought to bee attentiue to the lippes of knowledge to receiue it not as the seede which falleth by the high way or on rockie grounde or amongest thornes to receiue thereby some transitorie or temporal tast but as the good earth doeth which maketh the seede to flourishe so it behooueth vs to receiue this knowledge in heart pure and neate thereby to reioyce and feede our soules Not as they which feede onely their eyes when they beholde any fayre Iewel and afterwarde haue no fruition thereof But if wee receiue the word with a good hearte it wil remayne with vs for euer and wil neuer departe from vs for it is not like fraile and transitorie things but endureth and abideth for euer And therefore Saint Peter counselleth vs to loue one an other in Esai 40. 6. 7. 8. 1. Pet. 1. 23. heart purely being regenerate not of corruptible seede but incorruptible to wit the worde of God liuing and enduring for euer If wee desire to come to this let vs folowe the counsel that Solomon giueth vs. Get thee saieth hee from a foolishe man c. Pro. 14. 7. Thus doing we shal not onely haue pleasure to heare the lippes of knowledge but also our heartes shal be so replenished with science that of the abundance there of our lippes shal be opened and speake to the praise of God and the edification of our neighbours after the counsel of Saint Paul Ephe. 5. ver 19. 20. 19 Take his garment that is suretie for a stranger and take a pledge of him for the vnknowne sake The Lorde God in his lawe permitteth that one take a pledge of him to whome hee hath lent any thing but hee wil that incontinent the pledge bee giuen againe to the poore and that rather one Mat. 5. 42. Luk. 6. 30. 35. endure some losse then to bee vnkinde and cruel towarde the indigent and needie folowing that which Iesus Christ hath taught vs. Solomon folowing the lawe wil that wee take heede of loosing our goods which we lende and for the suretie thereof to take a pledge for hee sayeth Take his garment c. And therefore he speaketh not of taking a pledge betweene brother and brother that is to say of him that is of the same nation and religion with him that lendeth and taketh pledge as there is expresse mention made therof in the law for it saith not when thou lendest to whosoeuer but to thy neighbour to wit hee that is a Iewe by nation and religion as thy selfe but hee speaketh of people which knowe not one another nor knowe not the faculties and neede the one of the other as may bee seene by that where hee saieth A stranger but for exposition he saieth also The vnknowne For this cause hee maketh no mention of restoring the gage againe straight way Neuertheles let vs not thinke that hee wil permit more or greater rigour then God doeth in his lawe For as it hath beene touched The lawe speaketh of them which are of the same nation and religion and which knowe one another and howe eche thing standeth amongst one another And Solomon speaketh of the vnknowne and willeth that one bee careful to take good assurance for one knoweth not whether they be men of a good conscience and conuersation or prodigal and excessiue in expences as dicers gluttons drunkardes and whoremaisters In whose handes it is not good to trust ones goods but if hee doe to take a sure pledge for safegarde for goods are committed to vs not to let them goe at randon but to dispende reasonably and helpe our neighbours therewith which are poore and indigent Meane while let vs esteeme none as strangers but those which are of a dissolute life For Iesus Christ hath vnited vs Ioh. 10. 16. Ephe. 2. 14. all 17 A man thinketh the bread sweet that is gotten with deceite but afterwardes his mouth shal be filled with grauel Wee ought to knowe by that which is commanded vs in the lawe and by the great number of aduertisementes which are made vs in diuers places of the Scripture that God loueth trueth iustice innocencie loyaltie and humanitie and wil that wee folow these vertues where contrariwise hee hateth lying iniquitie false dealing deceite and crueltie and al wicked traffickes deceites and disguisements which hee wil in no case that wee vse Then if wee were the seruantes of God fearing him as wee ought if we woulde frankly obeye our heauenly Father as good children wee shoulde thinke his commaundementes good and take great pleasure to folowe and keepe them being verie loath and sorie to faile in any one pointe of them But wee are of so corrupt and wicked a nature that wee wil not hearken to our God and Father but thinke that too sharpe and rigorous which hee commaundeth It seemeth vs that hee is too seuere and rigorous and that wee shoulde neuer haue good daye if wee shoulde yeelde ourselues subiecte to his wil. For this cause turning backe and wholy reuolting from him reiecting his yoke wee giue ourselues to the deuil and wil
accomplishe his desires as if hee were our good father and wee his children altogether at his commandement for as hee Ioh. 8. 44. is a lyer and father of al lyes and as hee hath beene an homicide from the beginning and hath not dwelled in trueth nor trueth in him so we loue lying crueltie and take delight to liue by fraude and deceit exaction and oppression Solomon signifieth this in one worde when hee saieth Bread that is gotten with deceit c. Hee saieth not absolutely that suche bread is sweete but hee saieth That a man thinketh it sweete wherein hee taxeth greatly the peruersitie malice inhumanitie and crueltie of man in that hee hath pleasure and delight to liue by a wrongful violent outragious meanes the which bringeth to his neighbour woe and griefe and is to him verie bitter for a man can not eate the bread of deceit but hee must make them eate the fruites of anguishe whome he deceiueth pilleth and oppresseth So Merchantes and worldly Artificers which set not before their eyes nor make no account to loue their neighbours as muche as in them lyeth make them eate a sharpe and sowre bread whome they deceiue So doe al Princes Magistrates and Iudges which loue bribes and giftes and which haue respecte of persons but aboue al the Monkes of the Papacie who vnder shadowe of their gaie diuine seruice or rather diabolical get to themselues the substance of the simple which beleeue in their lying make folkes eate a bread so bitter that the soules are lost and destroyed for euer after it The bread therefore of falshood is not sweete absolutely because it endomageth them of whome it is taken So doth it also to them that eate it for their fraudes and theftes their exactions and oppressions their inhumanities and violences which are the bread of falshood or deceit because they possesse not iustly the goods which they haue heaped together by suche iniquitie neither can they vse them lawfully are finally greeuous and noysome to them as Solomon pronounceth it saying But afterwardes his mouth shal be filled with grauel Hee vseth heere a similitude of corne which hath beene threshed on a dustie flore or grounde immediately after the Mill hath bene picked Of suche corne one may make fayre breade but they that shal eate of it shal bee vexed at the grauel which they shall finde betweene their teeth for it hath no sauour but rather hurteth the teeth when it comes betweene them So the breade of deceite wil bring in the ende great domage to them which eate it For through the same they shal bee cast into vtter darkenesse where shal be weeping and gnashing of teeth 18 Confirme thy thoughts by counsel and so make warre with wisedome The Princes of this worlde haue great thoughtes and diuers and knowe not for the most parte howe to atchiue them They esteeme themselues so great and puisant that they dote ouer their owne hautinesse and power and thinke verily that none shoulde resist them or at leastwise if they doe to bee able too beare off the blowes and easily become conquerours But experieÌ„ce hath shewed it in Pharao and Sennacherib and many others and also sheweth it nowe in our time that the great men of this worlde are often frustrate of their attemptes which ought to be a great shame and griefe to them which esteeme of themselues so Nowe to the ende that faythful and Christian Princes come not to such confusion Solomon warneth them saying Confirme thy thoughts by counsel and somake warre with wisedome Wherein he assenteth somewhat that kings Princes shoulde thinke on that which they haue to doe and chiefly when there is question of warre For it is not meete then that they be asleepe But he wil not that they proceed in the execution of their thoughts according to their phantasies opinions For most coÌ„monly by their ambition disordinate desire of raigne bearing rule they wil put oftentimes both them and their subiectes in greate danger And therfore he sayth not Confirme thee in thine own thoughtes of thy selfe but by counsel And that is it which wee haue alreadie alledged heeretofore in some places That Kinges and Princes are not sufficient of themselues alone to rule and gouerne but they shoulde haue about them men of good counsel and adâ—â—â—e If they folowe the admonition of Solomon and that warre be moued against them it shal be easie for them to resist it as Solomon promiseth saying And so make warre with wisedome For we ought to knowe that Solomon admonisheth not Princes but because hee knoweth that the wil of God is suche as importeth promise And that which is also done truely by wisedome is neuer vndone but hath yssue and durance Let vs vnderstande also that hee commandeth not to make warre but hee sheweth that for the good guiding of the same it behooueth to proceede by wisedome not humane but diuine which is so say that one enterprise no warre but first hee knoweth that God appointeth it wherevppon ensueth that it is not lawful for kings princes to make warre to enlarge their limites and make themselues great earthlings but for too defende the countrie which GOD hath committed them in charge Notwithstanding some wil say that the children of Israel haue assayled many people and destroyed them by warre But for answere one may say againe that one particular feat which God commandeth for a time ought not to be turned in consequence to bee made laweful for euery man One may say moreouer that that which hath happened to the children of Israel hath beene done in figure of things to come to wit to instruct vs that wee haue no acquaintance with the enemies of God which are chiefly the Diuel and our owne sinnes 19 Hee that reuealeth secrete counsel turneth to a backebyter wherefore meddle not with him that offendeth with his lips Solomon accuseth him of backbiting whome his neighbour hath made priuie of some of his secrete imperfections to discharge Pro. 11. 13. his heart and be vnloaded thereof and to haue some rest in his spirite when incontinently hee publisheth that which he hath heard or seene in secrete to the ende to be welcome amongst the enemies of him which hath bewrayed himselfe or amongst them which are couetous to heare euil speeches of others And in this wise hee striueth to hurt his neighbour either in his name or in his goods or els in his person Solomon doeth so here saying He that reuealeth secrete counsel turneth to a backbiter And this is because the world is greatly replenished with reporters of things which profit nothing neither to theÌ„ which tel them nor to them which heare them And so of flatterers which seeke to be welcome vnto them which delight to heare one praise extol them and dispraise others Likewise of backbiters which seeke the decaye of their neighbours and procure it in lying and speaking false witnesse against them It is also
them athwart maketh some to falhere and other some there so that they cannot rise againe euen so is it meete that they ouerthrowe and destroy the wicked And as in the time when they fought and went to warre with waggons or chariottes they ranne the wheeles ouer the bodies of the enemies which were smittē down to the groūd to bruze thē to the end that they should not reuiue again so kings superiours ought to bruse the wicked to the ende they haue no more power to doe euil to any body Hee that woulde vnderstande by the wheele any kinde of torment that the Iewes vsed it woulde be no inconuenience For the rest when Solomon threateneth so the wicked of being dispersed and brused let vs vnderstande that hee warneth vs too flie from wickednesse and to giue ourselues to wel doing according as God commandeth it in his lawe and according to the ordinances of our Princes and superiours which are wise and prudent and which seeke not but that God be serued and honored according to his worde and their subiects liue in peace and good vnitie togither 27 The lampe of the Lorde is the soule of man searching all the inward partes of the belly The lampe that is cleere and shyning serueth to many vses first to guide them that walke by night in the darke and to make them see their way to the intent they goe not astray nor smyte themselues against any thing or fal into any ditch or caue Secondly it giueth light to them that are locked in darke prisons wherein they see neither Sunne nor moone And for these twoo purposes it is as it were halfe a life to them that vse it for those that are or walke in darkenesse are as it were halfe dead Thirdly it serueth to finde things hid in holes in the darke Now that which the lampe doth outwardly and corporally the worde of God which liueth raigneth in our harts by the holy Ghost doeth the same in wardly and spiritually And therefore the scripture calleth it Lampe or light attributeth to the word the things aforesaid and this is not without cause for of ourselues we are and walke in darknesse of ignorance not knowing what we haue to doe and it conducteth vs. Thy woorde serueth for a lampe to my feete and as a light to my Ps 119. 105. 130. Rom. 7. 14. Eph. 2. 8. Ps 19. 8. 9. pathes Of ourselues we are dead being seruants slaues to sinne and death and the worde lightneth vs freeth vs and quickneth vs. Of ourselues wee are hypocrites and cannot nor wil not knowe that which is in vs. But the woorde discouereth and reuealeth the things that are hid in the depth of the heart And so it is not without cause that Solomon saith The Lampe of the Lorde c. For as the soule giueth life to the Iohn 8. 31. 32. 16. 8. Heb. 4. 12. Deut. 27. 26. Gal. 3. 10. body so the word of God maketh man quicke and principally when man by faith cleaueth to his promises For by the lawe wee are accursed and condemned in so much as wee cannot accomplishe it but wee liue and are saued by the assurance which wee haue in the promises for the innocencie obedience iustice and holinesse of Iesus Christ are imputed to vs. Neuerthelesse wee ought not to separate the lawe from the promises For were it not Rom. 5. 18. 19. 1. Cor. 5. 21. Deut. 30. 15. Leuit. 18. 5. Rom. 3. 20. our corruption and naughtinesse it were to vs a cleere lampe to reioyce and quicken vs as one may see Also it searcheth well the inwarde partes of the bellie when it discouereth to a man the malice of his hart For by the lawe it is giuen to knowe sinne 28 Mercy and truthe shal preserue the king and with louing kindnesse his seate shal be established For as much as kings haue not one onely duetie towardes al their subiects indifferently but it behoueth thē to handle the wicked after one sort the good after another For this cause the holy scripture giueth them now one instruction and now another to the end that they may knowe how to render euery one his deserts We haue seene heretofore that when Solomon would encourage kings against the wicked hee hath attributed to them rigour seueritie crueltie and to make them meeke and gentle towardes the good he Prou. 16. 14. 19. 20. 2. Prou. 16. 35. hath attributed to them mercy and benignitie And nowe againe he warneth kings of their duetie towardes the good when he saieth Mercie and trueth c. And therewithal hee sheweth them that to raigne and beare rule long tyme and without resistance it is not meete that they vse tyrannie and crueltie disceyt or disloyaltie but that they bee merciful and true Benignitie regardeth principally the subiectes For they are willingly induced to loue their superiours and obay them freely when they see them gentle curteous pitiful and that they are more inclyned to mercy then to rigour and seueritie Trueth also regardeth the subiects For it is not meete that Princes vse fraude to their subiects but that they defende and keepe both them and their goods faythfully Notwithstanding one may say that trueth hath respect principally to them abrode with whome Princes haue any thing to practise For if they wil raigne peaceably and without contradiction it is meete that they keepe faythfully their promises and that they seeke no way to breake the fayth promised neither by disceit nor violence or any other meanes towards them with whome they haue to doe if one wil say that mercy regardeth men and trueth God I wil notwithstande them for it is necessary that kinges serue God in trueth according to his worde eschewing al thinges contrary to the same and making it bee kept of their subiectes as much as in them lyeth to the ende that God bee honoured as hee requireth And also as it is so that they holde the seate of God who is iust and true in al his iudgements it is meet that they iudge with iustice trueth without respect of persons or couetousnesse of giftes and presents and that they repulse the lyars flatterers talebearers and backbiters punishing them and destroying them with all false witnesses Thus doing they shal be preserued and established in their thrones as the good kinges haue tried it Pharao hath not vnderstoode this same neither hath hee beene preserued but after many plagues hath beene destroyed in the waters of the Sea one may ioyne Solomons sonne who woulde not handle his people gently If therefore kinges and princes wil not come to the like condition let them not lift vp their heartes ouer their brethren but let them followe the meekenesse of Moses Iosue Dauid Iosias Ezechias such others which haue been preserued and haue established their Deut. 17. 20 thrones by benignitie and mercy And because it is not most commonly profitable for the people to change their
Solomon threateneth the sluggish therwith when he saith His desire shal kil him And when hee so saith he threatneth him secretly of eternal death For if God deeme not the slouthful man woorthie of this present life it foloweth that he wil not giue him life eternal It is therefore euil spoken when one saith of a sluggard that he is a good man except hee take good for vnprofitable for wee ought to attribute no goodnesse to him that God condemneth 26 He coueteth greedily al the day long but the righteous giueth and spareth not Sith hee putteth the righteous as contrarie to the slouthful he sheweth wel that the slouthful is wicked and that hee deserueth wel to haue pouertie destruction and decaie And when he putteth giueth and spareth not against coueteth greedily hee sheweth the insatiable auarice and great crueltie of the slouthful Hee sheweth that the slouthful hath no care of himselfe and that hee hath no compassion nor pitie of the poore And this is for no smal while but he perseuereth in his auarice crueltie For as Solomon saieth He coueteth greedily al the day long And contrarie The righteous neuer ceaseth to doe good as Solomon declareth when hee saieth And he spareth not Wherein we see that we cannot claime the title of being righteous if we perseuer not to vse charitie and doe the workes of mercie But although it be saide that the sluggarde hath a care of himselfe neuerthelesse the care that hee hath is not properly care but onely a greedinesse more then bestial For if hee had a due care of himselfe hee woulde studie to woorke the health of his soule with feare and trembling And in this maner he woulde saue both bodie and soule whereas nowe they go to wrack and ruine For iudgement shal be done without mercie to him that hath vsed no mercie Contrariwise the righteous man prouideth Deu. 12. 2. 3. Mat. 13. 41. 25. 31. Ioh. 5. 28. 29. for his soule and bodie by giuing and perseuering to doe wel Seeing that Blessed are the merciful for they shal obtaine mercie yea perpetual mercie both in bodie and soule 27 The sacrifice of the wicked is abhomination by howe much more they bring it with an euil wil. The wicked worke in diuers maners both towards God man for some proceede with good intention and think to doe God good seruice ought to bee praised of their neighbours for their deedes As Saint Paule did before hee was called to the knowledge of the Gospel As also many in the Papacie which thinke to doe God good seruice in murthering his seruauntes and children as Iesus Christ hath foretolde his Apostles But what good meaning soeuer Iohn 16. 2. they haue their workes are wicked and abhominable principally before God As Solomon hath saide He saith also anewe The sacrifice of the wicked is abhomination These here are hypocrites Prou. 15. 8. hauing some outward shewe of holines religion within there is nothing but malice which maketh them vse crueltie and inhumanitie Although they themselues thinke not so or at leastwise seeke to persuade themselues that there is no harme neither in their thoughts and deliberations nor in their enterprises proceedinges See here what they be that proceede with good intention and in what reputation their woorkes are with God Wherevpō ensueth that they may wel trauel afore they obtain that which they thinke they deserue for seeing their workes are abhominable before God it is meete that they goe to perdition and decaie There are an other sort of wicked men which are more shamelesse For although they knowe wel that they neither are nor wil be of any value and that they doe wrongfully against their consciences beeing wholly infected with wicked thoughtes mindes and willes yet neuerthelesse they wil haue reputation of religion and holinesse by some workes which haue faire apparance outwardly But as they wel deserue both they their workes are more abhominable then the others which proceed with good intention and their hypocrisie is more wicked As Solomon signifieth saying By howe muche more they bring it with an euil wil. In the number of these heere one must put al them that leade a life quite contrarie to the lawe of God and in the meane while seeke to blinde the eyes of others by ceremonies which shoulde be good if they had vpright heartes and that in the rest their conuersation were vnworthie of blame 28 The false witnesse shal perishe but a man that heareth shal stil speake Although the false witnesses knowe that they lye and that their consciences reprooue reprehend them and they can soone condemne those that should beare false witnesse against them and iudge them worthie of death not onely temporal but also eternal yet neuerthelesse they seeke to lye assuredly without remorce of conscience insomuche as they thinke that God neither heareth nor seeth them and they weene that their falshood and lying shal not come to the knowledge of any Iudge which shal haue power to punishe them For this cause the Scripture threateneth them often as we haue seene heeretofore as wel in the lawe and Prophetes as in this present booke And againe wee see this present threatening which is conformable to them that are gone astraie Suche menaces are made and redoubled for diuers reasons First to terrifie and afraie al lyers and false witnessers and those which take the name of God in vaine being such as sweare superfluous othes and are blasphemers cursers and renouncers of God and that being so often menaced they are made more faultie Secondly that wee bee wel admonished to take heede of ourselues to the ende wee become careful to folowe trueth and to flye from lying Thirdly to the ende that Iustices and Magistrates bee diligent to inquire out the trueth and not to let slip the false witnessers vnpunished as it is expresly commanded them in the lawe and hath bene alledged heretofore But because contrarie to the false witnesse he putteth a man that heareth and against perishe placeth speaking stil wee haue to note first of al that the lyar and false witnesser hath neither lawe nor Faith and consequently no religion for to yeeld obedience to the lawe one ought to heare and to submit himselfe to Fayth he ought also to speake And in these two pointes consisteth the Christian Deu. 4. 1. 6. 4. Esai 53. 1. Rom. 10. 14. Mat. 1. 15. religiō besides the which there is no religion We may know it by the beginning of the preaching of our Lord Iesus Christ Then seeing trueth consisteth in the word of God which is declared by the lawe and Gospel it must needes be that he which wil not heare the woorde must be voide of trueth and replenished with lying and falshood and that hee be without religion seeing also hee is without God and forceth not if God which cannot consist without his trueth be depriued of his diuinitie and be no more God For
vs and condemne vs as one may see in the holy scriptures wherefore we shal doe no iniurie to the diuine prouidence when wee shal search diligently the scriptures and shal carefully heare the worde which is faithfully expounded vnto vs and that by this meanes they shal learne a good wisedome to the ende to gouerne ourselues warily that we be not surprised with dangers on the soden but that wee may shunne the damage which may happen to vs that as to sottes foolishe and yl aduised wee make no account to keepe ourselues and to drawe backe from the danger which presenteth it selfe to assaile vs and intrappe vs. Solomon praiseth such wisedome when he saith A wise man seeth c. Here he speaketh not of carnal worldly wise men for they cannot hide themselues so wel but they wil be surprised but hee speaketh of them of whome it hath bene spoken off heretofore They that are suche by the worde of the Lord Iob. 5. 12. 13. Pro. 13. 16. 14. 8. 15. 16. doe foresee the euil which is to come to the wicked which set not their mindes vpon this worde They knowe also that men practise many euils to them which seeke to liue in holinesse innocencie righteousnes And so they see the euil hide themselues trusting in the shadow of the wings of the Lord saying Keepe me as the apple of thy eye hyde me in the shadow of thy wings And as Psal 17. 8. 9. 57. 2. they demande this same putting their trust in the goodnes mercy of God so they obtain it For although by persecutions other aduersities they dye fal away according to outward apparance yet notwithstanding they are surely hid vnder the defence protection safegard of the Lord. But they which haue not the foresight nor make no account to guide themselues according to the worde although for a certain season as for the space of this life they seeme to bee out of al danger yet neuerthelesse experience teacheth often that GOD spareth them not and when the plagues and dangers of this worlde wil not touche them yet they shall not shunne the tormentes that are eternal Solomon signifieth thus saying But the foolish goe on still and are punished By this woorde goe on or passe forwarde is shewed assurance and inconsideration or rather the ouer boldnesse and obstinacie which the ill aduised vse who make no account to learne by the worde to flie from the plague but tary they neuer so long yet they are punished but principally after this life where is no redemption The foolish therfore whereof Solomon speaketh be scorners and contemners of GOD and of his worde which onely giueth vnderstanding and foresight The foolishe are also those which the worlde reputeth for most hardy and valiant and those that think themselues so In number with such men one may put Pharao Saul Sennacherib Nabuchodonozer Iudas others which suffered themselues to be caried away by the malice of their heartes and are hardy to do say ill without sparing but when sometimes fearing men more then God they make shewe to withdraw themselues and abstaine from doing euil to the ende to shunne temporal tormentes But they cannot flee so long but at the last they wil be punished with euerlasting torments 4 The rewarde of humilitie and the feare of the Lorde are riches honour and life It is not enough to imploy ones selfe about something to bee recompensed for many meddle with matters wherein they haue no knowledge but to marre al and so they merite sooner to bee punished then to haue rewarde But in doing any thing one ought to knowe howe and by what meanes he should proceede not to loose his labour Many to get goods and honour and to make themselues as it were immortal thinke that there is no way so good as to make themselues of value by arrogancie and pride by boldenes temeritie and rashnesse without hauing regarde to the reuerence which wee owe al to God and to his worde but after hauing takeÌ„ great paines in this sort they find at last that not only they haue beaten the winde and profited nothing but also that they are â—uynated and come to decay Some feele it in this life and al the wicked shal feele it in death eternal for the sentence must needes bee true that Whosoeuer exalteth himselfe shal be brought low and contrariwise hee that humbleth himselfe shal be exalted as it hath beene Pro. 16. 18. 19. 18. 12 treated heretofore The humble therefore looseth not his labour but is wel rewarded as Solomon declareth it plainely when hee saith The reward of humilitie and feare of the Lord c. Wherby he sheweth that the waies to aduance ones selfe are humilitie and feare hee putteth not humilitie alone for many haue been humble that is to say vile abiect out castes and afflicted which haue not obtained this hyre but haue beene still miserable and finally haue perished for euer but hee ioyneth with humilitie The feare of the Lorde for if we be afraide indeede to offend God desiring to yeeld him obedience according to his worde although to the outwarde apparance wee be the most vile and abiect the most poore and miserable of al the worlde yet the Lorde can wel pay vs in opportunitie when he shal see good the hyre wherof mention is made seeing he cannot lye but his trueth is infallible Nowe hee hath promised to them that feare him that they shal lack no good thing and hee hath promised great riches to their ofspring Dauid praiseth the Lorde for the giftes that hee giueth to them which feare him and promiseth them that feare him to fulfil Psa 34. 9. 10 11. 25. 12. 13. 14. 31. 20. 21. 145. 18. 19. 20. their desires Solomon according with the foresaide scriptures saith that the humble which feare the Lorde shal haue riches honour life they shal haue riches for they shal haue suffisance and contentment They shal haue honour for the Lorde shal deliuer them from al rebukes and shal place them in honours from this time present if it bee needeful as Dauid Ioseph Moses and others But it shal be principally in eternal and heauenly honours They shal haue life for hee wil deliuer them the handes of those which persecute and oppresse them and shal make them liue yea in this world as hee hath made the aforesaide and as hee maketh presently the poore faithful flocke which hee hath rent out of the handes of their persecutors but the principal life shal be in that glorious immortalitie 5 Thornes and snares are in the way of the frowarde but who so keepeth his soule will flee farre from them Hee compareth the frowarde to the hunter which striueth to take and kil wilde beastes for as the hunter hath no pitie of the beastes neither spareth hee them but setteth snares in bushes and thornes wherethrough hee chaseth the beastes so to
feare one may say wel that Solomon speaketh not heere of that which kings do but of that which they ought to do And so cōmandeth almost al the kings of the earth for there are very few that are their freendes which loue cleannesse of hearte but rather hate them and persecute them Insomuch that if God did not defende the pure and cleane of hearte they shoulde bee often tempted to giue themselues to filth and infamie to shun the hate of kinges and too escape their persecutions Nowe when there is none of vs but hee desireth to bee beloued of superiours let vs vnderstande that wee are heere counselled to cleanse our heartes to the ende wee may haue gratious and pleasantlippes Vnder the which wee may heere comprehende not onely wordes but also al workes and deedes which shewe an inwarde cleannesse for to shunne prolixitie Solomon hath named but the lippes And also it woulde bee a thing of nothing and worthie of condemnation if wee vsed good woordes and that our works were not conformable thereto Let vs folowe therefore that which is taught vs. Washe yourselues therefore and be cleanly take away Esay 1. 16. 17 Iam. 4. 8. the filthinesse of your workes from before mine eies But what admonitiō soeuer is made vs it lieth not in vs to obey it neither can wee purifie our heartes ourselues there is naught but the blood of Christ Iesus that purifieth vs when wee drinke it by faith and that by the holy Ghost our consciences bee watered therewith too sanctifie vs and make vs obedient to the worde wherefore wee had neede to pray Washe mee wel from mine iniquitie cleanse Psal 51. 4 mee from my sinne 12 The eies of the Lorde haue regarde to knowledge but hee ouerthroweth the woordes of the transgressour If we desire greatly to haue grace in our lips to be acceptable to our kings and princes of the earth by a stronger reason wee ought stil to striue to please the almightie which is King of Kings seeth not only the lips but also al thoughts and deliberations be they neuer so deepe al enterprises and attemptes bee they neuer so hidden Nowe although al the world knowe not that GOD is so cleere of sight or that he printeth it not in his thought yet neuerthelesse there is none but he naturally vnderstandeth that hee is a God who ought to bee serued and pleased As one may see when there is no people so rude and barbarous which hath not some religion and some ceremonies by the obseruation of the which he maketh profession of his wil to serue God And so hee hath the zeale of God but this is not to say that hee pleaseth God For the zeale almost of al men is without knowledge wheretoo onely the Lorde hath regard As Solomon pronounceth saying The eies of the Lorde haue regard to knowledge This is not the knowledge of the wise and prudent of this world which is but vanitie but this is the knowledge by the which we are assured that God is our father that he loueth vs wil saue vs by the which also we know so his wil that we haue no greater desire but to obay him according as he commandeth This is the knowledge wheretoo the eies of the Lord haue regarde This pleaseth him so that hee demandeth al thinges to bee done by the same hee approoueth that which proceedeth from the same and maintaineth and preserueth them which walke according to the same Solomon vnderstandeth it so as he sheweth by the Antithesis saying but he ouerthroweth c. When he putteth ouerthrowing against to haue regarde hee giueth wel to vnderstand that God accepteth alloweth and preserueth the knowledge whereunto his eies haue regard Contrariwise that he hateth and disdaineth the woordes of the vnfaythful who are rebels to him seing he ouerthroweth their wordes And when he putteth The wordes of the transgressour a contrary to knowledge hee giueth wel to vnderstand that this knowledge is no other thing but the worde of trueth of iustice and equitie the which is so imprinted in the hart of man that he assureth himself of the bountie of God and demandeth nothing sooner then to obay him Contrariwise the wordes of the transgressour are al purposes counsels determinations and enterprises of those which despyse this knowledge and let themselues be caried away by their carnal affections and disordinate appetites to folow the wisedome of the worlde as also their deceites and malices Suche wordes or such doings please not nor cannot please God and therfore he ouerthroweth them and bringeth them to nothing and deceiueth the transgressours Esai 8. 9. 10. 19. 3. 30. 1. Iob. 21. 14. 15. Esai 2. 3. of their intents and enterprises as he doth threaten them Therefore let vs not be of the number of them which say to God depart from vs for we wil not know thy waies c. But that we inuite one an other saying Come let vs ascēd to the hil of the Lord he wil teach vs his wayes c. And albeit this knowledge al they which keepe it haue many enimies which craue but their decaie yet neuerthelesse they cannot preuaile against them for the Lord of hosts hath a care ouer thē he keepeth them defendeth thē as Solomon signifieth by the eyes of the Lord which haue regard to knowledge Also although the wicked which are enemies to the church of God wherin only is knowledge as the Pope is and al his adherents enemies of trueth vse many wordes and verie terrible although they determine and consult to mainteine themselues seeke practise to destroy the faithful Yet neuerthelesse let vs take heede not to renounce the true knowledge knowing that God hath a care ouer vs and that he wil not suffer his enemies to obtaine their desires but wil ouerturne al their enterprises destroy them And so the preaching of the pure trueth shal obtaine victorie and bee permanent whereas contrariwise the aduersaries shal perishe 13 The slouthful bodie saith there is a Lion without I shal be slaine in the streete One may wonder at Solomon that so often in so sundry maners speaketh of the slouthful but the cause wel vnderstoode one ought not much to wonder for the number of the slouthful is great and what admonition soeuer is giuen them yet they become not a whit more diligēt Also there are many which esteeme not thēselues slouthful because it seemeth to them that they haue good occasion to desist from their duetie They persuade thēselues that they haue good wil to be employed but there are many difficulties which will not permit them Solomon signifieth these difficulties by the Lion which is without which spareth not thē which are weake but killeth them and this is to mocke the slouthful withal Therfore if we wil not be mocked let vs beware we cōceiue no feare by the which we may desist from doing our duetie For it is meete that we
them IT is a temptatiō which greatly presseth the feeble and weake to desire the estate and condition of the wicked when the poore faithful see thēselues in affliction and to bee as it were a despising and mocking stocke of men and as the filth and skumme of the worlde And therfore they haue great neede to be often admonished to be patient as also the holie Ghost is verie carefull to doe it in many places of the scripture as hath bene alledged heretofore and it is not yet long ago since this matter was treated of Yet notwithstanding Pro. 23. 17. for al this Solomon knowing that wee haue great neede to be awaked and restrained from suche temptation letteth not to admonishe vs of the same saying Be not thou enuious c. Those which hee called sinners hee nowe calleth according to the maner of his speech men of malice or euil men Wherin one may see that the sinners of whome he hath spoken are not those which sinne by ignorance or infirmitie or by lightnesse and vnaduisednes but which of set purpose giue themselues to doe euil and are so attached with wickednesse that al theire delight is therein wee must not be enuious against suche men nor desire to haue alliance or felowship with them but rather flying them as a deadly pestilence it behooueth vs to haue our heartes set on the feare of the Lorde al the day long and by the same to be content with our estate be it poore or be it riche happie or miserable If suche sinners and men of malice or wicked men haue temporal prosperitie it is not of a good and iust getting but rather by rauine and outrage because they haue payned molested their neighbors by wrongful wayes as by fraudes vsurie theft processe and by other vnlawful meanes Solomon expresseth it briefly when he saith 2 For their heart imagineth rauine and their lippes speake molestation Because the faithful ought to loue iustice and benignitie and indeede if we be true faithfulles wee wil continually meditate iustice and benignitie whereto our wordes and our woorkes shal bee conformable and we wil hate the contrarie and flye from it For this cause Solomon yelding vs a reason why wee should not be enuious against euil men nor keepe company with them attributeth to them an heart infected with euil thoughtes and wicked affections when he saieth That their heart imagineth rauine And as they thinke wickedly so they execute it as Solomon signifieth by the words of the lippes saying And their lippes speake molestation For as the wicked speake in wronging and threatning the innocent so also they are ardent to pursue and put in practise their wicked thoughtes and determinations and their threatnings if they meete with no lets which keepe them from it If hauing regarde to this reason wee be not carefull to participate of the prosperitie of the wicked nor make no account of their familiaritie and acquaintance but flye from them giuing ourselues to meditate the lawe of God for to folowe it and continue in the same wee are blessed and our prosperitie shal be of long Psal 1. 3. continuance whereas that of the wicked shal passe away lightly This is amplie expressed throughout al the 37. Psalme When wicked men imagine rauine and molest others they think to aduance themselues and it seemeth them that by this meanes they shall make a good house and heape great riches together which shal be woorth much to them whereby they shal haue their pleasures and delightes But they are muche deceiued as the foresaide Psalmes shewe it and as was seene by experience at the flood and in Sodom and Gomorra in the land of Canaan and in Babilon And one seeth also if he haue the patience to looke on it that not only the goods of the wicked perishe but also they themselues vade and vanishe away Wherefore if wee wil haue goods which shal tarie by vs and a house wel builded firme and stable wee ought to restraine al our senses from follie and wickednesse and giue ourselues wholie to thinke and folow that which God teacheth vs by his word which is our wisedome and vnderstanding Thus dooing wee shal prosper in houses and wealth which shal be of great value and pleasure for as Solomon sayeth consequently 3 The house shal be built by wisedome and established by prudence 4 And by science shal the chambers bee filled with al riches precious and pleasant For from the beginning God hath made al by wisedome and continueth to gouerne and guide and also to establishe al thinges Pro. 3. 19. 20 8. 14. 28. 2. Sam. 7. 11. Psal 127. 1 Deut. 28. 30 31. 32. by the same This was wel giuen to vnderstande by the Prophet Nathan to Dauid saying And the Lorde sheweth thee that the Lorde wil builde thee an house Also Dauid hath wel vnderstoode it as hath beene clearly shewed Moyses gaue this wel to vnderstande to the children of Israel when hee pronounceth the blessings of the Lorde vpon the obedient and curses vppon the rebelles and amongest other places when he saieth Thou shalt builde a house c. It behooueth vs therefore to giue ourselues to wisedome by the obedience of the worde And when wee haue goods not to attribute them to our owne industrie and wisedome nor to our owne desertes For as wee can not merite that God may giue vs wisedome so can wee not deserue that which commeth thereby Wherevpon ensueth that wee haue to acknowledge that al commeth from the liberalitie of our father and for the same giue him continual thankes 5 The wise man is mightie and the man of knowledge fortifieth his vertue It seemeth that the fooles and wicked which are giuen to rauine and molestation are mightie and strong because that according to outwarde apparance they doe what they wil and haue suche authoritie that there is none which can nor dare resist them And contrariwise it seemeth that there are no kinde of people so weake nor so miserable and abiect as the good and wise are As they themselues are tempted to thinke also when they regarde not but that which is present before their corporal eyes But withdrawing ourselues from suche regarde which is false and deceiueable wee ought to beleeue in the spirite of al trueth which speaketh to vs by Solomon and saieth The wise man c. And so hee teacheth vs that wee ought not to constitute our power and might in thinges which are present vnto vs corporally but in the wisedome and knowledge which wee learne by the worde For also Solomon saieth not the man simplie who of himselfe can not bee strong and fortified But the wyse man and the man of knowledge As if hee saide It is by wisedome and knowledge that a man is strong and encreaseth more and more in force not bodily force which is a verie smal thing but force of the spirite which consisteth in constancie and patience which surmounteth al mundane
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
speaking according to their opinion and phātasie For although the slouthful sleepe too much yet he hath neuer slept ynough neither speaketh hee of any thing but to sleepe a little when he hath no wil to awake Solomon expressing the wordes and phantasie of the slouthful sheweth also very plainly that he sleepeth too much and that the deed is not according to the worde for hee is not content to say yet a little sleepe But he multiplyeth the woordes and saieth one thing three times vnder diuers phrases of speech And heerein he rebuketh the slouthful sharply of his too much sleepe and threateneth him afterwards with pouertie which shal come sodainely vpon him and hee shall notwithstand it saying 34 So thy pouertie commeth walking on And thy necessitie as an armed man Although he haue attributed field vineyard to the slouthful yet neuerthelesse because he tilleth them not as hee ought hee telleth him that he shal bee ouerpressed with sodaine inexpected pouertie the which is signified by this word walking or as a traueller or way faring man for hee ariueth when no man thinketh on him But it shal not bee only sodaine but also rude and rough harde and very difficile to ouercome or escape as Solomon signifieth by an armed man or one wel appointed The xxv Chapter 1 THese also are parables of Solomon which the men of Hezekiah king of Iuda copied out GOd gaue commandements to the children of Israel to shewe them howe the king ought to gouerne Deut. 17. 16 himselfe amongest them To the which commandements king Ezechias was obedient Now amongst these commandements he saieth When hee shal sit vppon the throne of his kingdome then hee shall write for himselfe this lawe 2. Kin. 18. 3 Deu. 17. 18. 19 in a booke by the sacrifisers Leuites c. Wherefore we may vnderstande that the men of Ezechias whereof mention is made heere were of the Leuitical sacrificers which were careful to instruct and teache the king Ezechias And to doe this they gathered him togitherin a booke the sentences which were heere and there dispersed and put them in order according to the authors out of whome they were drawen and amongest others they haue put the prouerbs of Solomon which folowe to the former to make thereof a booke Wherein we may see two things the first what kings ought to learne and followe of their predecessours to wit good doctrine after the which they may reforme their manners as they ought in all holinesse and iustice and not to regarde their worldly pompes and carnall magnificencies neither their pryde and haughtinesse nor their vanities and follie The second that about them they haue skilful men which may bee careful to searche the scripture and that they expounde it in such good order and fashion that it may bee easie to the hearers which are ready to bee taught and profite therein And these two things heere appertaine principally to Princes and Magistrates which beare the name of Christians and say they are reformed to the Gospel As wee may see when there is expresse mention made heere that Ezechias which had such men was King of Iuda that is to say of the people of God 2 The glorie of God is to conceale a word but the Kings honour is to search out a word The worldly wise men desire greatly to be knowne to the end to be in honour and worship And to come to this they make their workes to shyne and as much as they can possibly giue a faire shew to their speeche and wordes and al to darken the glorie of GOD which they haue in contempt and derision are enemies aduersaries theretoo Yet God sheweth not himselfe to the eye what hee is as Esaie pronounceth it Truely thou art a God which hydest thy selfe For he exempteth not the wicked from his vengeance and yet Esa 45. 15. neuertheles he executeth it not presently also he frustrateth not his chosen of their promises although he accomplish thē not so soone as they would But he dissembleth letting the wicked florishe and prosper and sending afflictions to the iust reseruing to himselfe that which hee hath determined euerlastingly to put it in effect at his time appointed without change of purpose And this is for his glorie that he doth so keeping himself as it were couert and in silence Solomon pronounceth it so when he saith The glorie of God c. And this is as though he saide Because that God is stil and dissembleth and it seemeth to the wicked that hee is deafe and blinde or that there is no God as they say in their hearts For this cause they despyse him and as much as they can bring him to reproche yea to nothing if it were possible for them But we seeing and knowing his bountie and patience by the which hee inuiteth vs to repentance to the end that wee perishe not wee haue to cal vpon and glorifie him with Dauid For the riches are great which thou hast reserued for them which feare thee c. And Psal 31. 20. albeeit God by his eternal purpose which cannot bee but iust is silent and dissembleth for a time yet neuerthelesse kings and gouernours of the earth which are his lieftenants cannot nor ought not to searche their glorie in deferring iudgement but rather their honour is and shal be to make diligent inquisition of things to the end that they may readily doe iustice and iudgement according as God hath commanded them by his woorde Solomon wel sheweth it them when he saith But the kings honour c. Wherein hee sheweth that the kings of the earth are worthy of contempt rebuke for in steede of searching out a worde that is to say of being careful and vigilant to doe their duetie and office they are asleepe And if they wake it is not to looke to that which they haue to do so that men may rightly complaine of them Al their watchings are Isa 56. 10. blinde they knowe nothing they are al dumbe dogs c. He sheweth also that false witnesse as much as in them lyeth depriue kings and men that do iustice of honor for they let them to search out the worde when in steede of veritie they witnesse vntrueth Moreouer seeing we ought to honour our Kings Princes and superiours Solomon sheweth vs that we ought to bee careful to let them vnderstand the trueth and not to hyde it from them in no cace especially when there is question of mainteining the honour of God the peace and quietnesse of the iust and innocent If Kings and their subiects wil wel searche out the worde it behooueth them to bee careful to reade heare and meditate the doctrine of Moses of the Prophetes and Apostles the which is hidden to the sage and prudent Mat. 11. 25. 1. Cor. 1. 18. 1. Sam. 2. 30. of this world Thus doing they procure the honour and glorie of God and he wil honour them as he hath promised
Notwithstanding the intent of Solomon is not to forbid vs to comforte them which are afflicted in their heartes by sweete and pleasant woordes for God hath giuen vs his worde to the ende that we shoulde vse it for the consolation of the sad and sorwful The Lorde comforteth the afflicted by the preaching of his worde when hee giueth efficacie to the admonitions exhortations and warninges which are doone in his name Esay 40. 1. 51. 11. 12. 61. 1. Iere. 31. 10. And when the wise instruct the ignorant and that the strong vpholde the weake the riche helpe the necessitie of the poore and those that are in prosperitie haue compassion on them that suffer aduersitie Solomon therefore wil not keepe vs from taking care to comfort the miserable and afflicted neither giueth hee vs to vnderstande that consolation is hurful vnto them but hee meaneth that if seeing our neighbours in distresse wee laugh at their misery and reioyce and take pleasure at it whereas wee ought to weepe haue compassion on them and put ourselues in paine to comforte them wee resemble those which vncloth their neighbours when it is colde wether and which spill vineger vpon Sope and Nitre Hee wil not therefore haue vs sing songues to an heauie hearte That is to say hee will not haue vs to laugh and reioyce when wee see our ueighbours in affliction for so doing in as much as in vs lyeth wee augment their miserie which is a thing very wicked before GOD as our Lorde Iesus Christ sheweth vs. Wherfore let vs obey the Apostle Saint Paule who saith Reioyce with Luke 6. 24. Rom. 12. 15. 1. Cor. 12. 26. them that are mery and weepe with them that are sad So that it may be accomplished in vs which is saide And if one member indure any thing all the other members shall suffer with it c. 21 If hee that hateth thee bee hungrie giue him bread to eate and if hee bee thir stie giue him water to drinke So muche is it vnlawful to take away the garment in a colde day or sing songues to the heauie heart when thy neighbour loueth thee or at leastwise hateth thee not is in miserie and distresse that rather it behoueth vs to haue pitie and compassion on them which wishe vs euil not only in words sound shewes but also indeedes helping them and succouring them at their necessitie Ioseph did so to his brethren who had shewed him great signe of hate and executed Gen. 7. 42 1. Sam. 24. 26. great crueltie against him Dauid kept that none shoulde doe Saul his enimie harme where vnto Solomon agreeth very wel saying If hee that hateth thee bee hungrie c. Iesus Christ commandeth vs the like Nowe as concerning the wordes of Solomon wee haue to note that it seemeth at the first shewe that hee is content that one make as much account of him which is his enimie as of a Dogge to whome likewise wee giue bread and water for hee speaketh but of giuing him bread and water But one may easily exempt Solomon from such suspition first in saying as the trueth is that the Scripture vnder bread and water comprehendeth al that which serueth to nourishe the body of man yea vnder the onely worde bread Secondly in saying that Solomon hath named that which is least esteemed to shewe that if one refuse to giue to his enimie bread and water he wil not giue him other meates which are Gen. 3. 19. 18. 5. 28. 20. 39. 6. 7 1. Kin. 13. 8. 2. Kin. 6. 22. Luk. 16. 10 exquisite nor wine which is sweete and delicate and to shew that if one obey not in a little thing he wil hardly obey in a greater according also as our Lorde Iesus Christe saith Hee that is vniust in a little matter is also vniust in a great matter c. And though in no other place of the Scripture are founde not bread and water for al the nourishnent of the body of man yet Saint Paul sheweth vs that we ought to vnderstande this place for al foode for hee nameth neither bread nor water but saith simply that one shoulde giue to eate Rom. 12. 20. and drink Vnderstande wee therfore that Solomon teacheth vs to be merciful towards our enimies ministring to thē according to our power that which they haue neede of And heerein he sheweth that wee ought not to hate any body although wee bee hated neither doe il though wee bee doone yl vnto but rather render good for euil in al thinges which are possible for vs. Thus doing wee shal bee the children of our heauenly father which maketh the Sunne shine Ro. 12. 14. 17. 1. Pet. 3. 9 Mat. 5. 45 on the good and on the bad c. 22 For thou kindlest coales vpon his head and the Lord shal deliuer thee The first good that commeth of our doing wel towards our enimies is that we kindle coales or as Saint Paul saith Heape coales of fire vpon their heades that is to say we breake their hearts Insomuch that they are forced to encline on the one side or on the other that is to wit that either by our benefites their courage is softened and they induced to loue vs or if they bee so cruel that they relent not by our benefites yet neuerthelesse they shal burne and bee troubled with the witnesse of their conscience which shal feele it selfe confused and ouercome with our benefites One may see this token in Saul and as Saul finally ceassed to persecute Dauid euē so our enimies wil leaue of to trouble vs so we shal not loose the 1. Sam. 21. 26. good that wee haue doone them The seconde and which is most profitable for vs is that the Lorde wil recompence our benefites And to perfourme the same not onely wil giue vs a temporal good thing for a temporal but also wil receiue vs for his children Our Sauiour admonisheth vs to doe wel to our enimies to the ende we Mat. 5. 44. 45 may bee the children of our father which is in heauen and if we bee children wee are heires And seeing it is an heritage it followeth that God giueth vs not that which hee oweth vs for he cannot Rom. 8. 17. bee our debtour and so the retribution is gratis and procedeth of his free liberalitie without any merite of ours as wee ought wel to acknowledge it for wee ought not to bee otherwise towardes our God then wee woulde that our children shoulde bee towardes vs and wee woulde haue them stil to acknowledge that they haue not deserued the goods which wee leaue them in possession after vs. 23 As the North winde driueth away the raine so doeth an angrie countenance the slaundering tongue Whiles the North winde bloweth not the Southwinde sendeth him cloudes which distil raine euen so when a man which is in credite and authoritie in power and superioritie sheweth himselfe fauourable and
curteous then flatterers tale bearers lyars and backbiters feare him not but dare easily come before him and thinke themselues welcome when in secrete they bring him false reportes of their neighbours Contrariwise when the North winde which is drie and impetuous bloweth the cloudes are scattered and yeelde no raine euen so when a personage which is in preheminence sheweth himselfe rude and seuere rough and rigorous as though hee were alwayes angrie the flatterers which desire to distil raine of lyes and backbitinges dare not approch to him but absent themselues away for although they seek stil to cloke their saying for to hide their falsehood yet neuerthelesse a vertuous iudge can wel discouer it and confound them so that they dare not appeare before him and when he hath caught them hee wil scatter them as the dry Northerne wind bringeth the cloudes to nothing Heere Solomon sheweth wel to kinges and rulers of the earth that they ought not to laugh reioyce and take pastimes at flatterers backbiters but rather to be bitterly angry against thē in anger to take reuenge vpon them executing that which Dauid purposed to doe saying Hee that priuily slaundeth his neighbour him wil I destroy He that hath a proude looke and high heart I cannot suffer Psal 101. 5. and hee teacheth vs that to shunne the fury of our Princes and to bee in their grace and fauour wee ought to abstaine from lying detraction and falshood for heere aboue it is saide that the iust mans lippes doe please kinges c. And so one may see that al is out of order when kings giue entertainement rather to flatterers and backbiters then to men of trueth and also men seeke to please them rather Pro. 16. 12. by lyes then by trueth Let vs learne also euery one of vs not to fauour in any case lyars and backbiters but rather shewe them an angry countenance to giue them to vnderstand that wee haue them in horrour and detestation to the end that they withdrawe themselues from vs and bee mute and dumbe before vs if so be it they wil not speake trueth Otherwise wee are giltie of lying and detraction seeing we take pleasure in hearing them 24 It is better to dwell in a corner of the house top then with a contentious woman in a wide house Wee haue seene this sentence worde by worde Neuerthelesse this repetition vsed of the holy scripture is not vnprofitable but rather Pro. 21. 9. necessary because of our rudenesse and negligence or rather as concerning this present sentence because that commonly women are the more proude and arrogant they are the more stout and obstinate in their wickednesse and as it were enraged insomuch that they wil not rest vpon reason what warning soeuer one giueth them also because men are more attentiue to match themselues with riche women which are come of a good house and kinred then to inquyre of their womanhood and good manners of their modestie and humilitie This auarice or disordinate desire is marked by the wide house For these causes I say Solomon setteth againe before vs this present sentence to reprooue men and women according as they deserue And as the repetition is not superfluous so it shal not bee vnprofitable to apply to this place present that which was saide in the 21. chap. 9. vers 25 As are the colde waters to a person fainting for drinke so is good newes from a farre country When any body hath long suffered hunger and through the long suffering of the same is waxed faint and out of hearte if he finde any colde well of water or fresh running riuer hee taketh pleasure to drinke thereof hee stencheth his thirst hee recouereth strength and is renewed againe Euen so if any one haue his friend in a farre countrie and thinketh that this friend is very conuenient for him yea necessarie hee wil bee vexed and greeued greatly and wil as it were pyne away when his friende hath not of long time sent him any newes But if his friend haue a care of him and if hee bee diligent to let him vnderstande of his newes which bee pleasant and profitable to him his griefe wil passe his languor wil cease hee is well recreated and refreshed and hartely thanketh his friende that hath him so in remembrance Nowe whyles wee are present in body we are absent in the Lorde which is the best friend that wee can haue And so in respect of vs that walke in this earthly country by fayth and not by sight our God is in a far country And if so beit he sende vs not and distille downe vpon vs his fresh waters if hee sende vs not of his good newes wee languishe and are faynt through spirituall thirst with the which hee hath threatened the children of Israel We languish I say and waxe faint if wee haue the true knowledge of the bountie and clemencie of our God and Amos. 8. 11. 12. knowe howe great a gift it is to enioy his worde and serue him according to the same and not to haue libertie to doe it in the company of the faythful Dauid was seased with such languor and faintnesse As hee expresseth it If wee wil bee free from the foresayde Psal 42. 2. 63. 2. manace and not lye long in languor let vs harken to our GOD which inuyteh vs so courteously by his Prophete All you that are thirsty come vnto the waters c. And to obay him let vs come to Esa 55. 1. Mat. 11. 28. Iohn 7. 37. Iohn 4. 10. 13. 14. Iesus Christ who also inuyteth vs and hee wil giue vs of the water of life which wil keepe vs from thirst for euer And also it is hee which is sent from a farre For hee discended from heauen and brought good newes to the worlde And as hee hath begunne to bring vs this good newes so hee continueth it by his ministers whereof wee ought to bee rauished in admiration and make great account and bee ioyfull saying Howe fayre are the feete of him vpon the mountaines which hath pronounced and published peace and goodnesse which preacheth saluation who saith to Zyon thy God raineth wee were very farre from our Lorde GOD by our sinnes and abhominations and lykewise wee were his enemies and yet he hath not letted to loue vs and sende vs his good newes And therefore wee ought to remember that wee which were of late Gentils in the fleshe were at that time without Christ strangers Esa 57. 10. 66. 19. Eph. 2. 17. 11 in the common weale of Israel and strangers of the alliances which contained promise c. But now by Iesus Christ wee which were then a farre of are made neere by the blood of Christ 26 A righteous man falling downe before the wicked is like a troubled wel and a corrupt spring Men iudge by the world that they behaue themselues wel if they maintaine themselues peaceably with euery one
and with Idolaters and Idolater Wherefore we ought to take careful heed that we answere not Papistes and other heretikes 5 Answere a foole according to his foolishnesse lest hee be wise in his owne conceit It seemeth at first viewe that this sentence is quite contrarie to the former Neuerthelesse it is not lawfull to thinke nor say that there is any contrarietie for they are spoken both by one and the same spirite of trueth which can not be contrarie Wherefore we ought here to take answere otherwise then in the former sentence For if one condiscended to the foole and accorded to his follie he giueth him occasion to esteeme himselfe wise which Solomon wil not haue done no more then he wil that we be like vnto them And therefore note wee that the foole seeketh wholly to persuade himselfe that hee is wise and can not abide one to reprooue him nor reprehende him for his follie For this cause to the end that as much as in vs lyeth we suffer not the foole to bee so abused Solomon admonisheth vs to answere him according to his follie that is to say to rebuke him and tel him sharply and seuerely that there is nothing but follie in him and that he is voide of al wisedome Thus doing he wil knowe that he is a foole and wil seeke to amend himselfe if so be it hee be not altogether vncorrigible and of the number of them which are sharpely rebuked and threatned We haue therefore to answere and resist the Papists and principally the most Pro. 1. 24. esteemed for because they are not resisted but that the ignorant people fauoureth them and hath them in admiration they waxe so proud and it seemeth them that they are wise men of the world And note wee that Solomon speaketh principally to them which haue preheminence or super intendance 6 Hee that sendeth a message by the hande of a foole is as hee that cutteth off the feete and drinketh iniquitie It is verie meete and necessarie that one be wel aduised careful to take heede whome hee putteth in trust to doe his businesse and chiefly those which are of great importance See Pharao King of Egypt who hauing considered the wisedome and vnderstanding of Ioseph made him ruler and gouernour ouer his countrey Also Nabuchodonozer hauing seene the great vnderstanding of Daniel honoured him and made him gouernour It behooueth one therfore Gen. 41. 28 Dan. 2. 48. Exo. 18. 21 to be careful to regarde who those be which are fit and capable to deale in affayres and to commit them to their charge as Iethro telleth Moyses Saint Paule declareth it plainly 1. Tim. 3. Tit. 1. and in other places If one doe contrarie not onely hee laboureth in vaine but also hath hurt thereby as Solomon sheweth it when he saieth He that sendeth a message or he which committeth his affaires c. If hee haue domage thereby he wel deserueth it For as wee see heere in committing any affaires to fooles one doeth them iniurie seeing it is as though hee cut off their feete and constrayned them to goe Nowe hee that doeth such iniurie or violence to his neighbour meriteth wel to drinke the iniquitie and susteine the losse they therefore which fauour the wicked and to aduaunce them place them in office doe them iniurie and violence for they laye vpon them a charge which they cannot wel weild but as a man which hath his feete cut off so that hee cannot goe to beare any message from farre and as suche a one doeth rather fal and hurt himselfe than goe euen so the wicked cannot nor wil not doe their duetie when they haue any commission and therefore they goe to ruine and destruction and they which so haue cut their legs off remaine not vnpunished but drinke the iniquitie If therefore wee loue the profite and health of our neighbours and our owne let vs not put to charge or office those whom we know to be fooles and wicked persons 7 Lift vp the legs of a lame man so shal be a sentence in a fooles mouth Lame men haue commonly one leg long and another shorte whereof it commeth that they cannot goe at their ease nor as they woulde and so their going is not pleasant And though one seeke to helpe them in lifting vp the one of their legges or both yet they goe neuer a whit the better Lykewise if fooles study to pronoūce any thing of excellencie they cannot compasse it nor their woordes are not acceptable but to them only which are like vnto them and although they haue some which by flatterie seeke to giue them hart to say wel Yet neuerthelesse their wordes are not amended Solomon maketh such a comparison saying Lift vp the legs c. The which comparison is very conueniēt for although the foole haue but one mouth yet when hee forceth himselfe to speake wel hee halteth For as one legge of a lame man or one side when hee walketh answereth not the other and is not agreeable too it euen so when the foole will meddle to speake wel his mouth is not agreeable to his heart Hee hath a short heart as concerning excellent thinges indeede for hee dispiseth reiecteth them and filleth himself with affections thoughts willes and determinations out of order and by hypocrisie and ambition seeketh to stretch his mouth to thinges by the which hee may bee in admiration to the ende that men may say of him as of Herod The voyce of a God and not of a man But meane while Act. 12. 22. as they which haue a cleare sight know wel that the lame mans going is not good Euen so they which haue the vnderstanding of the trueth discerne easilie betweene that which is wel and that which is yl saide although one seeke neuer so to disguise himselfe Behold the children of Israel boasted themselues to be the people of God and made profession to serue him but Ely filled with the spirite of god knew wel that they were lame what faire sacrifices soeuer they made and therefore hee saide to them Howe long wil you halt 1. Kin. 18. 21 on both sides Wherefore if wee wil speake vprightly of thinges which are worthie to be heard it behoueth vs to put of al folly and receiue the instruction of wisedome to frame our hearts wel to the end that a sentence may be fit for our mouthes 8 As a precious stone closed vp in a heape of stones so is hee which giueth glory to a foole If wee finde it strange and without al reason that one shoulde hyde amongest a great heape of common stones a precious stone because it is a rare thing and men make much account of it for it hath other vertues then the rest and is more delectable to the sight and while it is thus inclosed it is almost vnpossible to finde it and lieth to no vse for one hath neither profite nor pleasure therby Euen so wee ought to thinke it an
Is lyke a Dogge returning to his owne vomit Wherin we haue to note first of al that it is not without cause that hee calleth men foolishe for from the beginning he hath forsaken his Creator from whom commeth al wisdom Now if for this cause he merite to be called foole by a more reason hee is wel worthie of this name when hauing bin instructed in the word of truth which is the true wisdom he returneth to his follie for in so doing he apostateth reuolteth from wisdom to whom afterwardes he cannot haue recourse For those which once haue bin lightened and haue tasted the sweete word of God if they fal again it is vnpossible that they should be renued by repentance c. Secondly we haue to Hebr. 6. note that although God haue eternally reprooued the folish which apostate and reuolt from wisedome and that the first cause of their apostacie is eternal reprobation yet neuertheles God ought not to be so blamed in no wise for their apostacie For it is the foole which beginneth his follie afresh as Solomon sheweth it c. Thirdly note we that although the elect of God after being called to the knowledge of the trueth commit follies either through wickednes or by ignorance or fragilitie yet neuerthelesse they begin not their follie afresh as we may see it here when Solomon compareth the foole which beginneth his follie a newe to the Dogge which eateth that which he hath vomitted for there are none but the reprobate which are like to such dogges For although such dogges after receiuing again that which they haue vomited do not return to it again euen so the reprobate being gone backe from the holie commandement which they haue receiued doe neuer returne by repentance But the elect of God are not denied repentaunce as the scripture doth witnesse in diuers places and as there are therof diuers examples and their last state is better then the first for they obteine forgiuenesse of their sinnes by the precious blood of Iesus Christ but the reprobate lye stil wallowing in their filthinesse and are like not onely vnto dogges but also vnto swine which after their washinges 2. Pet. 2. 22. do returne to wallow in the myre Therfore when we are deliuered from the filthinesse of the world through the knowledge of the word of God let vs see that we accomplishe our saluation in Mat. 12. 34. 32. Hebr. 6. 4. 10. 26. feare and trembling for if we returne vnto our foolishnesse sinning against the holie Ghost we can not obtaine forgiuenesse of our sinnes 12 Seest thou a man wise in his owne conceit more hope is of a foole then of him We naturally do desire to be wel esteemed and accounted of amongst our neighbours would haue men to hope wel of vs. This desire is good cōmēdable so that in attaining the effect therof we behaue gouern ourselues in the feare of God reuerence of his worde with humilitie and modestie towardes our neighbours and that we may truely protest with Dauid Lorde I am not high minded I haue no proud lookes c. For if we thinke to set foorth ourselues Psal 131. 1 and to bee esteemed as being wise and able enough to win reputation not needing to bee admonished nor rebuked and that wee bee so puffed vp with our worldly and carnal wisedome that wee can abide no admonition nor correction wee depriue ourselues of al good reputation and are in the way to bee counted woorse then fooles which are so corrupted that they haue no minde nor desire after wisedome nor to get reputation And indeede they which thinke themselues wise enough are worse to be corrected and reformed then fooles which are vtterly voyde of wit and reason Solomon doeth so pronounce it saying Seest thou c. This thing hath beene prooued as the scripture sheweth The Scribes and Pharisies thought themselues iust and wise and thereby remained obstinate and hardened and woulde not receiue Iesus 1. Cor. 1. 30 Mat. 3. 7. 9. 9. 12. 3. 15. 13. 21. 31. 23 13. Luk. 7. 29. 15. 1. 2. 16 14. 15. 19 2. Pro. 3. 5. 6. 7. Rom. 12. 16. Esai 5. 21. Luk. 16. 15. 1. Pet. 5. ◠1. Cor. 3. 18 19. Col. 3. 12. Phil. 2. 3. Christ who of God is made vnto vs wisedome But the Publicans and whoremongers did confesse their follies and wickednesses and repented their sinnes beleeued in Iesus Christ receiuing him for their redeemer and Sauiour but those Scribes Pharisies which were wise in their owne conceite scorned him refused him and persecuted him vnto death For this cause are they sharply rebuked threatned and condemned the tolegatherers whoremongers are comforted and receiue hope to be saued Therfore if we would that men should conceiue a good hope of vs let vs folow that which Solomon doeth teache vs saying Trust thou in the Lorde with al thine heart and leane not vnto thine own wisdom c and S Paule saieth Be not high minded c. Otherwise though the world were dazeled with our pompe and faire shew yet should wee be litle the better for it for we can not deceiue God which resisteth the proud abhorreth the high minded and curseth the arrogant Wee see therfore that it is verie necessarie for vs to folow the aduertisements of Saint Paule If any amongest you seeme wise let him become a foole in this world that hee may be made wise Moreouer let vs note that when Solomon saieth More hope is of a foole then of him c. This is no more to say that he alloweth folishnes to cause vs to continue therin then when S. Paul saith that where sin aboūded Rom. 5. 20. there did grace more aboūd he alloweth not sin neither would he haue vs to cōtinue therein that grace might abound otherwise Solomon shoulde builde that which hee had destroied and destroy that which hee had builded Let vs vnderstande then that Solomon compareth him which praiseth himselfe and wil not suffer too be admonished with him that suffereth himselfe to bee caried away of his vnbrideled concupiscences and yet doeth presume nothing of himselfe whome hee calleth foole and pronounceth that wee ought rather to hope for the amendment of such a foole then of him which thinketh himselfe to bee wise And thus he doth closely admonish vs to forsake our foolishnes that mē may not hope in Pro. 22. 1 vaine of vs and that we should obteine good fame and renowme the which is more to be desired thē great riches And thus we may desire it so it be done without ambitiō onely seeking the glory of God and the profite of our neighbour and not to be praised therefore Mat. 6. 23. and to be made a wonderment for to bee worshipped as doe the hypocrites whom Iesus Christ taxeth 13 The slouthfull man saith A Lion is in the way a Lion is in the streetes
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
so farre as they are our enemies wee must not Leuit. 26. Deut. 27. 28. Psal 5. 5. Psal 139. 19 Mat. 5. 44. hate them but loue them Nowe albeit that vpon good cause the wicked are abhominable vnto the iust that the wicked ought to be conuerted and to labour to please both God the iust which are of a good and vpright conuersation by the which they bende vnto edification for to set the wicked in the way of saluation yet the wicked are hardened and become obstinate in their malice and doe delight therein so that of vice they make vertue and of vertue vice and in steede that they shoulde loue the iust that giueth them good example and to doe them honour and to reuerence them they abhorre them as Solomon saieth adding And he that is vpright in his way is abhomination vnto the wicked Hee speaketh here according to experience For Cain had not slaine iust Abel if hee had not hated him and abhorred him Abraham Isaack and Iacob were yl intreated of the inhabitantes of the lande of Canaan because they hated them Lot suffered the like of the inhabitantes of Sodome Moses Dauid the Prophetes Iesus Christ his Apostles were abhorred of the wicked also the wicked haue thought to doe good seruice vnto God by killing the iust as stil at this day they persuade themselues in persecuting them which professe the name of Iesus Christ But forsomuch as in so doing they iustifie the wicked and condemne the innocent cal euil good they are therefore cursed Esai 5. 20. 23. The xxx Chapter The wordes of Agur the sonne of Iaketh 1 The prophecie which the man spake vnto Ithiel euen to Ithiel and Vcal ACcording to the Hebrews the fourth part of this booke beginneth at this place and after the opinion of Aben Ezra Agur was a man that liued in the time of Solomon which walked in righteousnesse experte in knowledge and honourable amongst those of his age and for this cause King Solomon hath inclosed his woordes of wisedome into his booke and that Ithiel Vcal were wise men that were the companions or Disciples of Agur. But R. Leui the sonne of Gerson saith that it seemeth or it is thought howe Solomō was named Agur because of his words or sentences which he hath comprised in this booke that Agur signifieth a gatherer together and that he did name himselfe the sonne of Iaketh Howsoeuer it be the wordes which are set downe hereafter are called a Prophecie or charge for their excellencie and conteine verie graue sentences and of great waight 2 Surely I am more foolish then any man and haue not the vnderstanding of a man in me Whosoeuer he be that speaketh either Solomon or an other hee speaketh of himselfe in great humilitie though hee was indewed with great giftes and graces and hath vttered excellent sentences to the great edification of those which consider and lay them vp as they ought Diuers saints though they knewe that God did greatly esteeme them did not yet boaste of their greatnesse and excellencie for to tread downe others vnder them but they haue shewwed great humilitie Abraham might wel knowe howe greatly Gen. 12. 13. 15. 17. 18. Gen. 18. 27. 23. 7 Act. 7. 25 Exo. 4. 10 God esteemed him by the promises that he had made him and yet he pronounceth no excellent thing of himselfe but nameth himselfe pouder and dust and also doeth humble him before the Hethites Moses knewe also that God woulde giue deliuerance to the people of Israel by his hand and yet he confesseth that he is not sufficient Dauid knewe that God had caused him to be annointed king ouer the people of Israel and yet he submitteth himselfe vnto Saule who was reiected of God Afrer that the Lorde had declared vnto Hieremie that he had appointed him a Prophet hee humbleth himselfe saying he was a childe Saint Paule knewe that the Lord had counted him woorthie to be his Apostle and yet he confesseth that hee was not woorthie to be called an Apostle And notwithstanding that these holy men haue thus humbled themselues they haue not ceased to shewe themselues excellent in following boldely and manfully their vocation and doing their office duely Moreouer also though the personne that speaketh heere knowing what hee was himselfe doe greatly humble himselfe saying that he is more foolish then any man Yet for to explicate what he meaneth by foolishnes he addeth that he hath not the vnderstanding of a man and for more ample exposition saith consequently 3 For I haue not learned wisedome nor attayned to the knowledge of the Saintes And yet for all this he hath a spirite gorgiously decked with knowledge both humaine and diuine and sheweth himselfe very wittie and of a settled and discreete minde by the sentences and woordes that shal followe heereafter And therein he teacheth vs that our owne mouthes shoulde not prayse vs as Solomon hath Pro. 27. 2. admonished vs. Hee teacheth vs also that what giftes graces and vertues soeuer wee haue wee shoulde not extol ourselues aboue our neighbours by contenrion and vaineglory but that through humblenesse of hearte we shoulde esteeme an other man more excellent then ourselues as wee are admonished thereof Phillip 2. 3. For albeit that wee must esteeme the giftes of God that are in vs and to make them shine by good doctrine and holy conuersation yet must wee thinke they are not giuen vs for to boast of them nor to extol ourselues aboue our neighbours but to labor to set foorth the glory of God and the saluation of our neighbours Wee shoulde not then presume to haue of ourselues any humane wisedome or knowledge of the saintes that is to say of the worde of God and knowledge thereof the which may bee called Knowledge of the saintes for diuers causes Frst of al because that God giueth the knowledge of his word vnto his elect whom he sanctifieth and separateth frō the filthines and pollutions wherevnto the wicked and reprobate are giuen And by this worde are they sanctified and made saints Iesus Christ doeth wel shewe it saying Sanctifie them by thy trueth c. Secondly it may bee called the knowledge of the saints that is to say Iohn 17. 17. of holy things for there is nothing that maketh vs to be giuen vnto an holy life pure and cleane conuersation but only this word by the which God declareth vnto vs his wil which is the rule of al hones Thirdly it may be called the knowledge of saints that is to say of heauēly things because it bringeth vs to haue our cōuersation in heauen by faith and hope and at the ende to haue perfect possession thereof Wee shal not neede I say to presume of ourselues in this sort though wee bee but fooles before the worlde which woulde haue vs to praise and boast ourselues for God shal accept and alowe vs for wise men For the
3. 8. 16. thinges were made by it and without it was made nothing that was made c. By whome also hee made the worldes Secondly he doth shewe him vnto vs mercifull and a redeemer And al nations shal be blessed in thy seede who is Christ The Scepter shal not bee taken away from Iuda nor a law giuer from betwene his feete vntil that Silo come which signifieth the sonne or Messias And in Leuiticus by the Sacrifices which were figures of the onely sacrifice by the which hee hath founde eternal redemption in offering vp himselfe Thirdly hee sheweth him a Sauiour vnto vs when hee saueth deliuereth his people frō Egypt For this is the angel that guided Gene. 49. 10. Heb. 9. 12. Exo. 13. 21. 14. 15. Esay 7. 14. 9. 6. them who is called the Lorde and is called the angel of God This name of Sauiour is wel expressed when hee is called Emanuel And a childe is borne vnto vs and a sonne is giuen vnto vs c. It is also wel expressed in Saint Matthewe the first Chapter and in Luke the second Chapter Beholde an excellent and wonderful name and the which cannot bee comprehended nor expressed as is worthie For this cause Saint Paule exalteth him aboue al thinges that Phil. 2. 9. Iohn 5. 23. may bee named Wherefore let vs confesse ourselues brutishe that wee may glorifie God our father the which wee cannot doe if we contemne the sonne For albeit that hee hath so much humbled and abased himselfe yet God hath not ceassed to giue him al authoritie al power al gouernment and to commit vnto him the saluation of our soules to the ende that whosoeuer beleeueth in him should not perish but be saued by his name And as we may vnderstād in these dictions and words God and Iesus we must not comprehende Iohn 3. 16. Actes 4. 12. the name of the father and the sonne but in the diuine and euerlasting power in the goodnesse righteousnesse trueth and mercy 5 Euery worde of God is pure he is a shielde to those that trust in him We neither wil nor can vnderstande what God is towards vs for this cause when he speaketh vnto vs wee beleeue him not nor make account of his word no more or lesse then of tales and fables And when he offereth himself vnto vs to helpe vs to defende to deliuer vs we do no more trust him then the most miserable man in the world And albeit that he might iustly reiect vs cast vs of condemne and destroy vs for our malice vngratitude yet taking pitie vpon vs he yeldeth himself vnto vs beareth with our rudenes dissembleth wil not know our malice and ingratitude And for to do this he speaketh vnto vs not in his almightie and high maiestie but by similitudes that are familiar and amongst other for to teach vs that when he speaketh to vs we ought greatly to praise his word and to hold it true and infallible without any douting also that it should be our chiefest delight he compareth his word vnto siluer that is throughly purified clensed frō al his drosse whose goodnes purenes may easily be knowne And now the wise man doth Psal 12. 7. 18. 31. 119. 14. the like saying Euery word c. Not that we can find any thing in this worlde howe precious soeuer it is that is worthy to haue the word of God to be compared vnto him for it surmounteth infinitly beyond reason al things which are and that may be ymagined to be excellent and precious Also there is nothing in this worlde how precious soeuer it is but doth participate with the earth needeth Psal 119. 21 127. 162. Pro. 3. 13. to be purged and clensed frō his drosse and superfluities before hee can be pure and cleane but the word of God is pure and cleane of it selfe and neither hath nor can haue any drosse for it proceedeth not from a fornace and fyning pot but from the mouth of GOD which neither can nor wil bring forth any worke but shal be so perfect as it ought to be wherein nothing may be amended Wherfore when it is said is pure purged or tryed as it were in the fire euen as we purifie and try golde or siluer it is not to say that at any time it hath beene in tangled or mixed with any filthines or superfluities but only that it is vnfallible true and faithful and shoulde in no wise feare to beleeue our God when he speaketh vnto vs by his scripture by his seruants Prophetes Apostles Pastours Doctors but that his worde shoulde be very precious and deere vnto vs as the worldlings make great account of gold and siluer of Iewels precious stones when al those thinges are throughly purged from their superfluities and filthinesse and so at the least let vs giue so much honour vnto our God when it pleaseth him to speake vnto vs and to offer vs his gifts and spiritual graces his fauour and mercy by his worde as do the worldlings giue vnto goldsmiths whome they esteeme to bee no deceiuer and that we may say with an vnfained heart with Dauid The lawe of the Lorde is perfect restoring Psal 19. 8. the soule c. If wee giue not thus much honour vnto the worde of GOD albeit that of it selfe it is purified siluer wee turne the same so much as in vs lyeth into brasse yron and lead yea into drosse and so to our destruction And as the worldlings reioyce take great delight when they are wel furnished with golde and siluer throughly fined and with very precious iewels euen so ought Psal 119. 14 our delight to bee in the worde of God for to cleaue theretoo by faith and conuersation so that wee may say I haue delighted in the way of thy statutes more then in al riches In this sorte as the riche which enioy their pleasures are esteemed before the world to be happie euen so shal wee bee happie and blessed before our God when our ioy shal be in his word Furthermore when men are furnished Psal 1. 2. with riches they so glorifie and reioice that they perswade themselues to be out of danger of their enimies and do promise to themselues that none euil shal come to them For they thinke they haue wherewith to withstand them and to defende themselues and are strongly fortified as Solomon hath pronounced the riche mans Pro. 10. 15. goods are his strong citie And if they haue such trust in their riches which are vaine and transitorie by amore strong reason when the euerlasting the liuing God doth giue himself vnto vs both himselfe al his riches by his worde which indureth for euer we must wel vnderstand marke what he saith vnto vs to be fully assnred therof without any doute for as it is written He is a shielde to thē that trust in
him Whereunto the wise man agreeth in this present Psal 18. 31. sentence Wherin we are taught to feare nothing that may hurt vs for we haue a good shield for to withstand al aduersarie and contrary power to ouerthrow confound thē And forasmuch as God is our buckler shield we are admonished to shew ourselues strōg and valiant For as a buckler is not profitable in the hand of a feeble and weake child of a slouthful cowardly and faintharted souldiour euen so except we be strong diligent stoute it is but in vaine that we shal cal God our shield And therfore S. Paule doth admonish vs vs Finally my brethren be strong in the Lord in the power of his Ephe. 6. 10. might c. Moreouer when it is expresly said to those that trust in him let vs vnderstand that as the vnbeleeuing do despise God euen so doth he despise cast them of and giueth them vnto Sathan For this cause S. Peter doth admonish vs to withstand him being strōg 1. Pet. 5. 9. in the faith and in this sorte we shal obtaine victorie 6 Put nothing vnto his wordes least he reprooue thee and thou be founde a lyer Moses hauing admonished the people of Israel to heare to kepe the ordinances and statutes that he taught them to do for to shew the people what obedience submission and straight obseruatiō they ought vnto those ordinances he saith Ye shal put nothing vnto the Deut. 4. 2. word that I command you c. This is that which he sheweth thē that God for to try our obedience wil not haue vs to runne by vnknowne crooked wayes for to runne crosse the fieldes to deuise what we shal thinke good but that he wil hold vs as it were boūde and tyed wholy vnto his word and should know that the same is al our wisedome and that we must not bee learned for to mingle any thing with the word of God but should make this conclusion forasmuch as God hath spoken vnto vs it is not lawful therefore for mortal men to enterlace any thing therein whatsoeuer but should be cōtented to haue heard such a maister But there is nothing worse kept then is this for men thinke alwaies to haue in them some reason and to be able ynough to gouerne themselues Nowe this is a great pride when men wil discerne betwene good and euil yea after their owne fantasie contrarily God wil be esteemed alone wise for vs and that we shoulde be as poore sheepe hearing the voice of their shephearde and that we shoulde forget this ablenesse that the vnbeleuing ymagine to haue that we should know Oh there is nothing in vs but error foolishnes there is nothing but vanitie lying in vs vntil that God haue taught vs. And as when it is said Ye shal put nothing thereto this is for to shewe vs that God only is wise and hath authoritie to rule vs and should learne to holde this simplicitie to wit that we should be only wise for to obey what he commandeth vs that he may haue al preheminence euen so whē he forbiddeth to take any thing frō this word it is not without cause For if we wil partly and in somethings obey God and notwithstanding would exempt ourselues from what we thought good behold such a partaking should neuer bee receiued as there are many which wil bee content to obey that which shal not bee too grieuous and sore for them but if there be once a thing that troubleth them they straight wayes desire to be discharged do contemne the same But whosoeuer keepeth al the law if he breake but one point yet is hee Iam. 2. 10. giltie of al. Heereunto agreeth the wise man for hauing commēded the word of God vnto vs in attributing there too purenes faythfulnes dignitie and excellencie saying that it is purified as golde or siluer is purified hauing also attributed vnto God that hee is our force defender and protector saying that he is their shielde that put their trust in him for to shew vs that this only purenes excellenlēcie ought to suffice vs that we should ymagine no other truth nor to labor to faine any other excellent thing besides this worde and also for to shew vnto vs that this worde is so excellent and precious that it wil not suffer any mixture and that thereby God certifieth vs sufficiently of the helpe defence and protection that hee giueth vnto them which receiue this worde with assurance he admonisheth vs saying Put nothing vnto his wordes Hee saieth not and take nothing from them albeit that we must vnderstande that as we ought to put nothing there too so must wee not also take any thing from it but the wise man woulde defende and chiefly forbid that wherein wise holy and deuout men in their owne sight doe most reioyce and challenge merite as Monkes and Nunnes which bragge of their workes of supererogation by the which they perswade themselues that they merite and deserue both for themselues and for other for that that they doe more as they thinke then is commanded them But this their bragging and boasting is against their owne conscience For if they haue seruantes or maydes which doe more then they are commaunded they wil say that they are seruantes for the Deuill because they doe more then they are commanded Wherevppon followeth that so farre it is of that by their workes of supererogation as they cal them they deserue any thing of God that rather they forsake and renounce him for their Lord and maister and doe auouche the Deuil for their maister whome they serue as may be iudged by their own mouths Therefore if the wise man forbiddeth that which is praise worthy before men which forget their duetie by a more strong reason let vs vnderstande that hee closely forbiddeth that which is euil without contradiction and gaine saying For albeit that al men by their natural corruption doe take from the words of God in not giuing vnto him perfect obedience in not trusting onely in him altogither yet there is no man whose conscience doeth not condemne that it is ill done to diminishe and take from the wordes of God The wiseman therfore laboureth to make vs forsake our own wisedom the which is both a foule folly and also detestable abhominable before God and would not haue vs to mingle it with the worde of God which is so pure and cleane so faythful and true By this foule wisedom and foolish rebellions and ouerweening we iudge that the word of God is but a smal matter that it is too simple plaine and that it is of no great shew or apparance And therfore by this wisedome eyther we despise refuse the word of God or for to helpe him or for to giue it more goodly shew we bring in our deuotions and fantasies our traditions and customes thinking in this sort to haue a more
strong staye then if we did stand to the simple and plaine worde of God and to be better armed and fenced then if we were contented that God only should be our buckler and shielde In which doing we do outragiously misuse our God who only is most good most mighty and treade vnder feete holy things and precious pearles to wit his word so excellently purified And in this manner wee make ourselues exceeding giltie and reproueable not before the wise worldlings who in this matter doe wel allowe vs but before God who knoweth the heartes and searcheth the raines And also hee wil not faile nor misse to reprooue those which are so arrogant to put to his worde for euen when they put and adde too they doe then take from it not yelding him the honour that belongeth vnto him neither rendering the obediēce they owe vnto him For there are none of those braggers but wil omitte many things and sinne fowly also in diuers things And those that we shal esteeme the most holy and most deuout are commonly the foulest and most stincking so that we may place them in the number of them which are reprooued rebuked in the Psal 50. ver 16. And also the wise man placeth thē in the like order saying least hee reprooue thee adding theretoo the cause thou be found a lyer For it is asmuch as if he said God only is truth and his word is only true wherfore thou must trust vnto it and not presume to adde vnto his word For albeit that for a certaine time he dissemble wincke at it yet at the last he wil reproue thee and conuince thee of lying and falshoode For hee that presumeth to adde vnto this pure and vnfallible truth is alyer not only because he putteth forth trifles for to obscure and darken the truth but also that he reproueth God of lying and so much as in him lyeth doth make the trueth nothing worthe when hee hath mingled therwith the fantasies and inuentions of his owne head And thus he rightly deserueth to be reproued and rebuked yea with sore and grieuous punishment wherewith the lyers are threatened Psal 5. 7. 7 Two things haue I requyred of thee deny me them not before I dye Albeit that he which speaketh heere hath called himself brutish confessing what he was of himself yet we see here that he was very wise and wel learned when he knew that it was to God to whome he ought to direct his prayers in confessing him to be the authour and also giuer of al good things and that no where else we can finde nothing that is any thing worth or obtaine it And knowing this he sheweth himselfe very discreete when hee directeth himselfe vnto God who hath promised to helpe and to succour those which shall require him in truth that he wil heare them giuing them according vnto their requestes when time requireth it and as shal be expedient The which promise is enclosed in the couenant that the Lorde made with Abraham And in performing of this promise hee hath prouided for the generation of Abraham for to deliuer them from Gen. 12. 33. 13. 14. 15 17. 7. 8. Gen. 4◠7. 8. Exo. 2. 23. 24. 3. 4. their bondage and afflictions he sent Ioseph before thē into Egypt for to feede them in the time of famine When they groned and lamented vnder the tyrannie of Pharao God remembred this couenant and prouided for them a deliuerer And not only then but also in al their necessities when they cryed vnto God in sure trust he succoured thē at their neede as we may see in the holy histories by the care that he had to sent thē his seruāts the Prophets The which Dauid doeth wel acknowledge The wise man then looking trusting Psal 22. 5. 6. 34. 5. 6. 7. 8. in this couenant doth direct his request vnto God saying vnto him Two things haue I required of thee When he saith I haue required and that againe he requireth the same he sheweth that he was neither cold nor madde neither light nor vnpatient to looke for the helpe and assistance of God but that his hearte was feruent and through great and inuincible constancie he perseuered in prayer patience looking for his good pleasure nothing distrusting but that he should obtaine his request as he doth wel shew when he is not grieued nor wearied to cōtinew his prayer the which he could not do if he distrusted God And therewith by this continuation hee sheweth that he beleueth and knoweth how God only is the author of al goodnes and howe we must not seeke for that which is profible or necessary for vs elsewhere or of any other and also this word thee doeth shew it For it is asmuch as if hee saide for to obtaine whatsoeuer I shal need I should not runne vnto the creatures how holy and worthy soeuer they be but as I beleue that thou art Creatour of al things euen so I beleeue that of thy power goodnesse and prouidence thou onely gouernest thy creatures giuing vnto them whatsoeuer thou knowest to bee expedient vnto them and therefore it is thou only who hast the power and the wil to helpe and to graunt my request that I haue alreadie required And as hee doeth expresse his request tendeth to obtaine twoo thinges also twoo things chiefly are very necessarie for vs for this present life to wit an holy and pure conuersation and riches for to sustaine the outwarde man that wee may be strong for to do our office It may seeme after a sorte that Iacob making his vowe vnto God demandeth Gene. 28. 20. of him these twoo thinges that is to say holy conuersation when he saith If the Lord God wil be with me keepe me in the way that I shal walk wil giue me bread to eate clothes to put on c. True it is he desireth the helpe defence and protection of God but vnder the same wee may comprehend holy conuersation for it followeth the helpe of God Nowe the wise man knewe very well that these two things are necessatie for vs in this temporal and transitory life and therefore he requireth saying Deny me not them before I dye When after hauing sayde I haue required he addeth Deny me them not He continueth stil his request not by distrust or doubte that he hath howe God will not heare him but rather for to signifie and confesse that al riches both temporal and spiritual come from God alone and that if he shoulde deny them vnto vs there is none that can doe vs any good neither can obtaine any thing healthful for vs. The holy fathers did wel vnderstande this as they doe declare when they doe as it were importunatly complaine of the absence of God that they demande hee woulde arise and woulde shewe his face and that hee woulde not hide himselfe nor be farre from them He sheweth also that
his word 243. b Contempt Of Contempt and that wise men loue contemptes better then al worldly riches 43. a Of blindnesse proceeding from the Contempt of God 560. b Perdition the ende of the Contempt of Gods worde 591. b The proude Contempt of the wicked man described 364. a. b That Contempt commeth with the wicked in two sortes and howe 364. b Howe God wil punish such as haue his Gospel and word in Contempt 25. a The Contempt of scorners and fooles against God 15. b That we must not feare the Contempt of the world 272. a. b Of the Contempt of the poore and wherin the same consisteth 271. b That it is the Contempt of God which maketh men lewde in their wordes 255. a That God wil despise the wicked with a horrible and feareful Contempt 205. a Contentation Of Contentation 208. a b Of Contentation with foode clothing and other necessities 130. b That Contentation is more worth then al the excessiue abundance of the rich c. 249. b Exhortations to Contentation of life 556. b That Iesus Christ onely shoulde be our Contentation 45. a Of Contentation with quietues soundnesse of conscience 328. b. 329. a Of the Contentation of the poore with their litie c. 328. b. 329. a Against suche as stay not themselues vppon Contentation c. 328. b. 329. a. b Of the Contentation of the poore folowing his labour 250. b The Contentation of the righteous and wherin they shewe it 150. a Of Contentation and that there is no greater riches then the same 182. b Contention That strife Contention is the roote of mischiefe and howe 358. a What kinde of strife and Contention is to be mainteined 358. a. That Contention is onely mooued by pride 23. a. b The danger of stirring vp strife and Contention declared by comparison 355. b. 356. a That the Pope and his Clergie are full of pride and Contention 288. a Contentions Against Contentions being the fruites of euil thoughtes 51. a. That al Contentions are forbidden vs by the mouth of Iesus Christ 51. a That the lot causeth Contentions to cease and howe 375. b That suche as rayse vp Contentions among neighbours are one of the seuen thinges that God hateth 91. b. 92. a. Contentions That Contentions persons are the sonnes of the Deuil 92. a That al Contentions persons are the seede of Caine c. 237. b Conuersation Among the thinges that Solomon asketh of God he requireth holie Conuersation 610. b. 611. a. b What we must doe to haue a quiet and a modest Conuersation 623. a With what maner of men wee shoulde haue Conuersation 246. b What our Conuersation ought to bee thereby to obtaine wisedome 246. a Correction The necessitie of Correction and a promise annexed thereunto 591. a The time of Correction or chastisemēt of children when it is 395. b Howe children shoulde behaue themselues in time of Correction 395. b Against such as wil not haue children haue Correction with rods 395. b. 396. a That he which taketh Correction vpon him ought to doe it by the word of God 319. b Of the Correction of the Lord and howe we shoulde receiue the same 38. b. 39. a. b A reason why we must not refuse the Correction of the Lord. 39. a Whence it is that we regarde not Correction 75. a Of Correction and who can not away with it 12. a. 13. a b That the foolishe refuse Correction and chastisement 13. a That the flesh abhorreth correction as a childe doeth the rodde 320. b Of the continuance of Correction to be layde vpon children 469. b The danger ensuing the neglect of Correction in time conuenient 250. b That Correction is requisite and needeful in diuers degrees 250. b. 251. a. b Excellent doctrine for fathers c. touching Correction 250. b. 251. a b Sundrie sortes of Correction apperteining to sundrie estates 471. b That the rodde and Correction giue wisdome and howe 589. b Two sortes of Correction for children one by wordes the other by the rodde 469. b. 470. a What it is to regard Correction 244. a The necessitie of Correction for children and what mischiefes folow the omitting therof 135. a Of the Correction of life and the meaning of the same 319. b. 320. a Of Popishe Correction and from whence it commeth 320. a Wherein Correction consisteth 200. b The necessitie of Correction by the rodde for children 456. a The good and yll which commeth by vsing and not vsing of Correction to children 470. a To take Correction is a remedie against follie 397. a The meaning of Solomon in these wordes Take Correction 397. a Corrections That the Corrections of God are diuers as wel outward as inward 39. b. 40. a What kinde of Corrections wee ought not to receiue 294. b That the Corrections of the Lord are witnesses of his loue 39. a Couenant Why the Couenant of God with the faythful is called a Secret 52. b Of the Couenant of God with the faythfull and what it is 52. b Couetous Against the Couetous 334. b Couetous persons called theeues robbers and murtherers in scripture 239. a The incessant and restlesse care of the Couetous for riches 20. a In what sense and meaning wisdome would haue her children like vnto the Couetous 20. b The Couetous reprooued 316. a The Couetous saide to haue an euil eye and why 466. b Against a Couetous and distrusting rich man a most necessarie doctrine 76. b. 77. a Why God casteth Couetous men out of his kingdome 131. a. b The Couetous man hath no inheritaunce in heauen 131. a Against Couetous men and that they are alwayes needie 190. b. 191. b 192. a That the Couetous haue no true reioycing though they seeme neuer so ioyful 224. b Against such as are Couetous poore and cotous rich 142. b Against the Couetous 194. b. 195. a Couetousnesse That our nature doeth leade vs vnto Couetousnesse and why 334. b Couetousnesse iustly condemned 128. b The great benefite that commeth by flying from Couetousnesse 573. a Of the fruits of Couetousnesse and how hateful a thing it is 570. a Against the Couetousnes of the Iudges of the earth 351. b That such whose heartes are set on Couetousnesse lacke sweete and quiet sleepe 47. b That we must flie Couetousnesse and why 9. b. 10. a Couetousnesse an abhominable vice 130. b Eternal life promised vnto such as hate and abhorre Couetousnesse 316 b Remedies to make vs abhorre Couetousnesse 191. b. 192. a That Couetousnesse loadeth the heart of man with heauinesse 224. a Against Couetousnesse 196. a Counsel The secrete Counsel of our neighbour compared to perfume 537. b. 538. a Of such as despise Counsel and what foloweth thereupon 310. b That without Counsel thoughtes come to naught and howe 310. b That God abaseth himselfe to make vs partakers of his diuine Counsel and howe 311. a Vnto what Counsel Solomon admonisheth vs to giue eare 397. a That the foolish wil in no wise
in as muche as in him is hee maketh him authour of vntruth and seeing wee vtterly abhorre the false witnesser yea as it were by nature it behooueth vs to heare and yeelde ourselues attentiue to the worde of trueth and then we shal not be of the number of false witnesses which perishe but wee shal bee in safetie in the Church of our Lord God which is kept by the veritable Secondly after lyers and false witnesses haue once vttered Psal 15. 1. their lyes quite against their consciences to dishonour God and blame and vndoe their neighbours finally they shall haue their mouthes closed and be vtterly confused seeing themselues reiected of God and bee in damnation and death eternal and that the euil which they thought to doe by their lying be falne vpon them for euer without any remedie And also where they see that they whome they woulde haue destroyed vndone and made dombe by their falshoode shal haue their mouthes open and shal speake without cease and not perishe As Abel the righteous although hee was slaine by Caine yet notwithstanding his blood cryed and Gen. 4. 10. Hebr. 11. 4 beeing dead yet hee spake for God had care ouer him as hee wil haue also ouer al them which are attentiue to his worde taking vengeance in his yre and furie vpon those which haue vexed them and placing them in the celestial glorie to haue ioye honour and sauegarde for euer See howe Solomon meaneth that those which heare the worde of God shal speake stil 29 An vngodly man hardeneth his face but the iust reformeth his owne way Although the wicked knowe wel that they doe nothing that is good and that naturally without the scriptures they see that they are guiltie and principally before God as they giue and haue certaine argument thereof when they are afraide of the iudgements of God because their consciences reprooue them of their misdeeds Yet neuerthelesse as Solomon saith They harden their faces That is to say they haue a fierce and arrogant behauiour both in wordes and gesture to giue to vnderstand that they neither feare nor doubt any thing and the more wicked they are the more they striue to assure themselues and set a good face on the matter saying in their heartes wee haue made aliance with death and knowe what hell is And in this opinion they make no account to conuert themselues to any goodnesse bee Esai 28. 15 it to thinke say or doe Solomon sheweth that hee meaneth this by hardening the face When hee saieth But the iust reformeth his owne way For against hardening the face hee putteth reformeth his waies which is no other thing but the feare and reuerence which one hath to the woorde to studie howe to frame his Phil. 2. 3. minde and thought his wordes and workes to the wil of God for to serue him duely and worke his soules health with feare trembling Psa 5. 9. 25. 4. 5. 8. 9. 119. 5. 143. 10. Which thing of ourselues we doe not for it is God which worketh in vs both the wil and the effect according as it pleaseth him Wherefore we haue to pray with Dauid Lord leade me in thy righteousnesse c. 30 There is neither wisedome nor vnderstanding nor counsell against the Lord. We ought to be resolued of this that God aloweth that which is not against him loueth it and maintaineth it and maketh it serue to his honour and to the edification of his according as hee seeth expedient But hee reprooueth the wise and sage men of the world And their wisedom vnderstanding and counsel cursing them ouerthrowing them and destroying them as the scriptures witnesse Whereby it may seeme at first viewe that Solomon saying There Iob. 5. 12. 13. Esa 5. 21. 29. 14. 15. 44. 25. 8. 9. 10. Psal 33. 10. is neither wisedome c. saide against the scriptures And therefore when he saith Against the Lord That is to say which can let or stay the counsel of the Lord ouerthrow his ordinances and breake of his attemptes For although the wise men of the world studie to resist him yet neuerthelesse his wil must needes bee accomplished yea at his only worde without any other adoe Wherefore whē we haue God on our side although we be but a litle handful and folks Psal 33. 8. 9. Esa 46. 9. 10 without force and worldly wisedome yet wee ought not to bee afraide though al the worlde and al the power of hel were against vs but in al safetie to say with Dauid I haue laide mee downe and slept and haue risen vp againe for the Lorde susteined mee I will not be afraide of tenne thousand of men c. Wee ought to confesse Psal 3. 5. that which Iob saith Yea with him is wisdom and force counsel and vnderstanding 31 The horse is prepared against the day of battel but the Lord giueth victorie Men make many preparations for the warres to the end that by the same they may compasse their enemies and obtaine victorie against them or that if it happen that they be too weake they may saue themselues And therefore there is no preparation wherein man more trusteth then in the Horse for a man beeing mounted vppon a light and valiant Horse as him seemeth hee may pursue his enemies with more speede and ouertake them sooner then if hee were on foote and if hee haue neede to flye hee shal saue himselfe the better for this cause the Scripture making mention of warre of assault or of fight speaketh rather of Horses Deut. 17. 16. Psal 20. 8. 9. 33. 16. 17. 76. 6. 7. Esai 31. 1. then of any other Munitions blaming and accusing them that trust therein Wherefore to the ende wee be not blamed and accused of vaine confidence let vs put al the hope of our health victorie and deliuerance in the Lorde as the Scriptures teach vs. And also Solomon nowe admonisheth vs when hee saieth The Horse is prepared for the day of battel Hee forbid deth not that one should defende himselfe against his enemies neither to resist them manfully and to kil and slaie them if hee cannot otherwise discomfite them but he wil that one haue regarde to the Lorde And that we knowe that al our preparations and Munitions Psal 121. 1 123. 1. Psal 124. 1. 127. 1. 144. 1. Psal 145. 18 147. 10. Exod. 14. 24. 15. 1. Gen. 15. 14 are but vanitie and serue to no purpose if God himselfe labour not defending deliuering and sauing vs from the violence of our foes And if we wil feele this aide let vs not feare men be they neuer so wel appointed but let vs feare the Lorde and cal vppon his name And as he can wel saue and keepe the faithful which put their trust in him so can he easily destroy their foes as the Scripture witnesseth whereof the people giue thankes And thus folowing the promise made