these haue bent themselues theretoo doe dayly Whereuppon it commeth that the Psalmist prayeth and often complaineth Drawe Psal 31. 4. Psal 35. 4. 142. 1. 2. ◠mee out of the net that they haue layde priuily for mee Againe Let them bee confounded and put to shame that seeke after my soule c. Againe I cryed vnto the Lorde with my voyce with my voyce I prayed vnto the Lorde I powred out my meditation before him and declared my affliction in his presence Though my spirit was in perplexitie in mee yet thou knewest my path in the way wherein I walked haue they priuily layde a snare for mee But as it is commonly saide that hunters doe often loose their pathes euen so also the Lorde bringeth to nought the awaytinges enterprises and ymaginations that the wicked woorke against the faithful as Ioseph Moyses Dauid Ezekias the Prophetes our Lorde Iesus Christ and his Apostles and as the true faithful doe also feele at this day For after that GOD hath exercised and tryed them a certaine time through the pursute of these wicked hunters and huntsmen in the ende at most neede he doth deliuer them and perceyuing and knowing themselues to bee deliuered they say Who so dwelleth in the secrete Psal 91. 1. of the most high shall abyde in the shadowe of the Almightie Againe Praysed bee the Lorde which hath not giuen Psal 124. 6. 7. vs as a praye vnto their teeth Our soule is escaped euen as a byrd out of the snare of the foulers the snare is broken and wee are deliuered But when these wicked huntsmen are sent of GOD for to followe after the vngodly to destroy them then they loose not the way As the Prophete Ieremy saieth Beholde saith the Lorde I wil sende out many fishers and they Iere. 16. 16. shall fishe them and after wil I sende out many hunters and they shal hunt them from euery mountaine and from euery hill and out of the caues of the rockes Nowe as Solomon hath compared the wicked vnto the huntsman which pitcheth and setteth a long net euen so contrarily hee compareth the righteous that is to say those which haue no desire to hurte but rather would profit their neighbours hee doeth liken them I say vnto a tree which is strongly planted and soundly rooted as also they are in other places likened theretoo Solomon making the like Psa 1. 3. Ier. 17. 8. comparison saith But the roote of the righteous giueth frute As hee hath attributed vnprofitablenesse hurte hinderance and destruction vnto the wicked whereupon commeth their damnation euen so contrarily hee attributeth frutefulnesse or profite vnto the righteous Psal 7. 15. 9. 16. Pro. 2. 21. 3. 2. whereupon it doeth folowe that they shal continue as hath beene treated vpon The frutefulnesse that the righteous doe bring foorth commeth from within as Solomon doeth signifie when hee attributeth fruite to come from the roote Let vs then learne that all our inwarde partes must bee sounde and good if we wil bring forth Mat. 12. 35. any excellent frute Solomon calleth the inward partes of man A roote and that very aptly for first of al as the roote of the tree lyeth hidde in the earth euen so can we not see the affections and desires of man For what is hee that knoweth the things of men Secondly as by the frute wee come to knowe what the roote of the tree is euen so a man by his woordes and woorkes doeth reueale Mat. 7. 16. 20. what hee is within Thirdly as the tree without the roote cannot spring nor bring foorth frute euen so man cannot bee occupied to profit his neighbours but so farre as his wil and affection do leade and guide him Nowe that the roote doeth signifie the inwarde parte wee may vnderstande it when Solomon doth place it against desires Not hee alone doeth vse it in this signification but Moyses Deu. 29. 18. Heb. 12. 15. Rom. 11. 16. 1. Cor. 3. 6. also And the Apostle to the Hebrewes Saint Paule also doeth shewe the same speaking of them that are entred by the Gospel when he speaketh he hath planted and Apollo watered c. 13 The euil man is snared by the wickednesse of his lippes but the iust shal come out of aduersitie They that are malicious and wicked may bee encombred in many and diuers sortes by the fault of their lippes For first of all GOD doeth blinde them and giue them ouer vnto a reprobate mynde in such wise that they rather beleeue the lyes of false Prophetes and Doctours then the trueth they giue more credite vnto false witnesses then to the simple and plaine affirmation of the innocent and trustie and wil rather choose of set malice false witnesses then they wil bee put by from oppressing and spoyling the innocent Such people doe wel deserue to bee snared to or be destroied for they goe precisely against the cōmandement Exod. 23. 1. 2 and ordinances of GOD. And as they deserue to bee snared so shal they bee Vnto them that are contentious and disobey the trueth and obey vnrighteousnesse shal bee indignation and wrath God shal sende them strong delusion that they shoulde Rom. 2. 8. 2. Thes 2. 11 12. beleeue lyes That al they might bee damned which beleeued not the trueth but had pleasure in vnrighteousnesse The children of Israel were snared by the sinne of their lippes when they woulde not obey the holy Prophetes but suffered themselues to be deceiued by the false Prophetes The Turkes and Papistes lye in the same misery and destruction Secondarily as they rayle and abuse their neighbours by iniurious woordes and that their mouthes are filled with craft and treason to woorke the destruction of their neighbours euen so againe shal destruction fal vpon them Thou shalt destroy al them that speake leasing c. Againe Psal 5. 6. 9. For no constancie is in their mouthes within they are very corruption their throte is an open sepulchre and they flatter with their tongue The worlde is stuffed with such euil tongues and therefore Dauid complaineth Helpe Lorde for there is not a godly man left for the faythful are fayled from among the children of men They speake deceitfully euery one with his neighbour flattering Psal 12. 1. 2 with their lippes and speake with a double hart Thirdly when the wicked are apprehended by iustice oftentimes GOD suffereth that they hurte and wounde themselues by their owne answeres when they are examined are so founde guiltie whervpon foloweth the gallowes wheretoo they condemne themselues by their owne mouth and so are snared through faulte of their owne lippes or otherwise beeing examined if they persist in their lying not confessing their fautes they fal more deepely into the Deuils snares and so are intangled by the faulte of their lippes To bee short if the wicked followe their corrupt nature with obstinacie without returning to repentance there can bee
that delighteth in the knowledge of God and his worde which is the true knowledge setteth nought by that which pleaseth the flesh and suffereth to bee taught more and more and receiueth with humblenes al discipline and correction to mortifie thereby the fleshe which the fooles doe not but hate that wherewith the fleshe is not delighted and doe persecute those both by word and deed which labour to instruct them Such was S. Paule before his conuersion Such are Idolaters of whome the worlde is full for among tenne millions scarce may one bee founde which is not either foolish either scorning either a foole or which hath them not altogether The Ministers then of the worde wil chalendge nothing to themselues but knowing it is God which worketh by his wisedome wil doe their Ministerie in feare and trembling without promising any thing of themselues and wil confesse the great inestimable goodnesse of God which he hath vsed and doeth vse towardes the world when he disdained not neither yet doeth disdaine to abase himselfe so low as to warne the foolish scornful and fooles by his wisedome the which notwithstanding is in such wise outraged that it is thought foolishnesse For Saint Paule sayeth The preaching of the Crosse is to them which doe perishe foolishnesse 1. Cor. 1. 8. 23 Turne you at my correction loe I will poure out my mynde vnto you and make you vnderstande my wordes When wisedome crieth after the foolish scorneful and fooles shee first accuseth reprooueth and correcteth them without condemning them and making them dispaire for shee rather laboureth to cause them to amend by repentance and fayth Shee saith not because ye loue foolishnesse scornefulnesse and folly you are vndone ye are lost for euer but shee sweetely entreateth them saying Turne you c. As if shee did say when I reprooue and â—orrecte you when I shewe you your foolishnesse scornefulnesse and hatred against the true knowledge harden not your heartes at my correction but suffer yourselues to be taught of it forsaking your wicked way and your vnrighteous thoughtes through which you haue bene turned from the Lord and come againe to seeke the Lord while he may bee founde and call vppon him while he is nigh the which you shal doe if you hate that which you loue and would haue and if you loue and desire that which you hate Nowe to the ende that your heart may thus returne at my correction I wil poure out my spirit as it were a spring Esai 11. 2. Ioh. 14. 16. vpon you which is the spirit of Wisdome c. Who is the comforter The Spirite of trueth which instructeth al thinges and leadeth into al truth By it wil I make you vnderstaÌ„d that that which I commaund is righteous that I chide not rashly and without aduisement that I threaten not wrongfully and by himselfe wil I witnesse to you of the certaintie and trueth of my promises Now Solomon sheweth wel here that he is not onely a teacher of the lawe but also of the Gospel for he is not contented to reprooue vices to commaunde and to forbid which is the office of the lawe but as our Lorde sayeth with repentaunce hath added sayth Repent and beleeue the Gospell and hath commaunded Mar. 1. 15. Luk. 24. 47. his Apostles to doe the like Euen so Solomon with repentaunce ioyneth fayth when hee promiseth the holie Ghost and the vnderstanding of the wordes of God which are the infallible trueth For fayth is a certaine knowledge and assurance that God loueth vs that he is our Father and our Sauiour through Christe as the holie Ghost witnesseth vnto the faythful by the preaching of the Gospel which he printeth in their heartes sanctifiyng and regenerating them As touching the rest when wee are corrected to conuert there is nothing offered which pleaseth the fleshe the sensuall man nor olde Adam for it is high and proude and can abide no correction The whole worlde is naturally infected and corrupted with suche vices as pride and impatience and therfore it is no maruell though there be so many incorrigible people vnto whom wee must not bee like For neither the corrupted nature of our fleshe and sensualitie nor yet the multitude shall excuse vs and deliuer vs from perdition if wee followyng them conuert not when we are corrected in the name of God and by the doctrine of the holy scripture the which is giuen by inspiration of God and is profitable to teach to improoue to correct c. Furthermore when calling vs to repentance God promiseth vs 2. Tim. 3. 16. his holie spirite wee must vnderstande that repentaunce is not a worke of man but of God who regenerateth vs and renueth vs by his holie spirite as appeareth by the witnesse of Ezechiel A newe heart also wil I giue you and a newe spirit wil I put within you c and consequeÌ„tly it is not of our free wil that we repent Eze. 36. 26. but of the onely mercy of God which wil not the death of a sinner The which also Ieremie confesseth saying O Lord I know Eze. 33. Ier. 10. 23. Ier. 31. 18. that the way of man is not in himselfe and therefore he prayeth on this wise Conuert thou me and I shal bee conuerted Moreouer we learne here that the wordes of God are hidden from vs if the holy Ghost be not giuen vs to instruct sanctifie vs. We must then pray with Dauid Create in me a cleane heart O God and Psal 51. 12. renue a right spirite within me Finally sith that in bidding vs repent God promiseth vs the knowledge of his wordes wee may perceiue who are the true repentants and who not and likewise that they which make no accompt to repent vnderstand not the wordes of God though they say what they list 24 Because I haue called ye refused I haue stretched out mine hand and none would regard 25 But ye haue despised all my counsel and would none of my correction 26 I wil also laugh at your destruction and mocke when your feare commeth 27 VVhen your feare commeth lyke suddaine desolation and your destruction shal come like a whirlewind when affliction and anguish shal come vpon you 28 Then shall they call vppon mee but I will not answere they shall seeke mee early but they shall not finde mee After Wisdom hath willed the foolish the scorners fooles to repent beholding the greatest part yea almost al vncorrigible obstinate hardned more more shee maketh coÌ„plaint against theÌ„ threateneth theÌ„ Shee complaineth of that that by her seruantes the Patriarkes and Prophetes shee hath cryed and doeth cry vpon the foolish to haue them returne to repentance presenting them her spirite through the vnderstanding of her words and that yet they refuse to repent to receiue the holy Ghost and to apply their wittes to her wordes 25. But ye haue despised In continuing stil her coÌ„plaint shee sheweth how farre
merie and put away sorrowe and to accomplish this to let slip the bridle vnto concupiscences and lustes of their flesh the which wil not bee made obedient to the lawe of God and turne to him through true repentance If they were wise they would loue wel the sorrowe which proceedeth of the obedience to the coÌ„mandemeÌ„ts for it bringeth no hurte but great profit therefore S. Paule repenteth him not that he had made the Corinthians sory Likewise our Sauiour promiseth comfort â— Cor. 7. 8. â— Mat. 5. 4. to them which mourne It seemeth to them also that to obteine rest not to be hindred froÌ„ liuing in felicitie prosperitie there wanteth nothing but the friendship of the world the which cannot be obteined by shewing to be the true faithfull seruant and childe of God by obedience to his woorde But therein they are deceiued for S. Iames saith Knowe yee not that the amitie of the worlde is the enimitie of God Likewise our sauiour warneth Iam. 4. 4. Iohn 15. 18. his disciples not to bee dismaide for the hatred of the worlde 3 Let not mercy truth forsake thee binde them on thy neck write them vpon the table of thine hart 4 So shalt thou finde fauour good vnderstanding in the sight of God and man After that Solomon hath generally warned vs not to forget the lawe to the ende that we might know howe to follow his admonition hee deuideth the lawe and commandements of God into twoo partes that is to say into mercie and trueth As also this is then his commandement that wee beleeue in the name of his 1. Iohn 3. 23 Sonne Iesus Christ and loue one another as hee gaue commandement Vnder truth he comprehendeth al the honour and seruice that wee owe vnto God as is conteined in the first table and vnder mercie hee comprehendeth what we owe to our neighbours as is commanded vs in the seconde table Heerein wee see the summary of the lawe wherevnto agreeth that which our Mat. 22. 37. sauiour sayde to a Doctour For albeeit Solomon maketh not expresse mention of the loue of God yet doeth hee not altogether keepe it secrete when hee speaketh of trueth and mercie For as wee cannot bee assured of Goods goodnesse towardes vs vnlesse wee loue him so can wee not also bee truly mercifull vnto our neighbours except wee desire to obey God for that wee loue him For God requireth of vs such obedience to his lawe Deâ—t 6. 5. 1â— 12. as proceedeth of loue Solomon in this summary woulde haue vs so attentiue to the lawe of God that wee shoulde neuer suffer mercy and trueth to forsake vs But binde theâ—â—on our necke Wherein hee vseth three similitudes First of al for to shewe vs that wee must goe forwarde in truth mercy hee likeneth them vnto a yoake felowe with whome a man must be coâ—pled chiefly being in a dangerous way and may not suffer him to come dragging behinde or to goe too farre afore For if wee bee forsaken of this fellowship the spirituall theeues and robbers wil quickly assault vs and of ourselues wee cannot saue vs from their handes but must miserably perish Secondarily for to teache vs howe wee shoulde worke that this felowship may not forsake vs hee vseth another similitude making this felowship like vnto a yoake that is put on the necke of Oxen and fast bounde that it vnloose not and that is when he admonisheth vs to binde mercy and truth about our necke Wherein he woulde that with a willing minde we shoulde submit ourselues vnto the lawe of God for he saith not let vs suffer to be bound vnto this yoake but that we ourselues should bind them on our neckes And as the Oxen do neuer cast of the yoake from them whereto they are bounde but are compelled to remaine vnder the same euen so must wee force ourselues to beare the yoake of our Lord and continue vnder the same els wee should bee constrained to carry the yoake of sinne and so to be in the deuils bondage as our Lord doeth well signifie it in Mathew Come vnto me al ye that are weary laden Mat. 11. 28 I wil ease you c. Thirdly he likeneth our harts vnto the Arke of the couenaÌ„t in the which were the tables of stone wherein the law was written as God had commanded Moses Euen so least we forget the lawe our harts must be the arke of mercie and Exâ— 25. 21. trueth and neuer from thence to let them passe But as the lawe was inclosed within the arke and yet Moses and the Priestes ceased not to open the same vnto the people by preaching and holy liuing euen so wee also must not haue the lawe of GOD in our harts onely as also it is vnpossible but both in worke and mouth Solomon doeth wel shewe it when hee gathereth the lawe into mercie and trueth for they cannot bee in vs but they will bee Deâ—t 11. 20. seene when occasion is offred and when wee haue opportunitie the which wee must seeke as Solomon doeth wel shewe it when hee sayeth bynde them on thy necke c. Besides the former exposition it may bee sayde howe Solomon doeth admonish vs to bee merciful and faithful vnto our neighbours wherevnto also Saint Paule exhorteth vs Wherefore cast of lying and speake euery man trueth vnto his neighbour And that wee may â—phe 4. 25. goe forwarde hee admonisheth vs to binde the lawe and the commandements on our necks For by them wee shal be guyded vnto mercy and trueth and without them there cannot but bee in vs al vnmercifulnesse and crueltie also allying and vnfaithfulnesse Furthermore if we ascribe mercie and trueth vnto God wee may say howe Solomon doeth warne vs that if wee woulde haue Psal 117. â— God to continue his mercy towards vs and not make his promises voide vnto vs we must binde his lawe and commandementes vppon our neckes Nowe albeeit that these twoo last expositions conteine trueth yet are they not so fit for the lyne of Solomons texte as the first the which may bee seene by that which is gone before when he counseled that the lawe should not bee forgotten and also by that which foloweth when hee commandeth saying So shalt thou find fauour good vnderstanding in the sight of God man By faith we find fauour before God also please him as it is said of Enoch And after this sort wee obteine vnderstanding Heb. 11. 5. which is very profitable to guide vs to good learning Through gentlenes we please men chiefly those whome we are gentle vnto exercising the workes of charitie Through this commandement heere which is like vnto a promis wee ought to bee much stirred continually to thinke on the lawe of the Lorde and to goe forewarde in keeping of these commandements assuring ourselues of his goodnes and helping one another by charitie seing that in so doing we are
thou shalt goe and I Psalm 32. 9. will guid thee with mine â—ie If we desire truely to be blessed and to get the true riches we mâ—â—t thus doe that is to say finde wisedome and get vnderstanding 14. 15 For the merchandize thereof is better There is no state in the worlde that is so much occupied as merchandize looke how much as one merchandize is thought to bring more profite than another so muche the more is it desired of many and they that get most by it are counted most blessed And therefore Solomon willing to induce vs vnto wisedome and to giue a reason why the wise man is blessed compareth wisedome vnto merchandize and doeth magnifie it aboue all precious and pleasant thinges to bee wished in this worlde And because he maketh this comparison wee must consider wherein wisedome is like vnto merchandize First of al to occupie deale with merchandize it is requisite that the Merchant bee not slouthfull and negligent but watchfull and diligent The like is required in wisedome as wee haue seeene heere before in the seconde Chapter Pro. 2. 4. Likewise our Lorde Iesus Christ and his Apostles teaching vs the true wisedome doe warne vs to watche for wee bee inuironed and compassed with theeues and robbers which labour for nothing but to destroy vs as the false teachers the diuels our fleshe Secondarily the merchandize that ought not to remain shut vp but to bee put vnto sale that it may helpe them that haue neede thereof euen so wise men ought too make profession of Matth. 5. 14 Matth. 25. their wisedome by good doctrine and by good workes as it is said in the parable of the talentes Thirdly as the merchaÌ„ts do encrease by occupiyng become rich by selling and buing euen so they which labour to profite in wisdome shal abound For whosoeuer Mat. 13. 12. hath to him shall bee giuen hee shall haue aboundance But there are some differences whereof the first is that if wee haue Pro. 2. 6. Esay 55. 1. Iam. 1. 5. Mat. 6. 19. Iam. 5. 2. neede of merchandize wee must dearely buie it of the owners but the Lorde giueth wisedome freely to them which neede the same as it hath beene saide heerebefore and in Iames and Esay The seconde is the merchandize may bee stollen and also waxe rotten but wisedome is euerlasting Thirdly the gaine of merchandize is but to maintaine the body for a while but the gaine of wisedome is the kingdome of heauen and euerlasting life which the wise man shall possesse for euer It is then true that the merchandize of wisedome is better and more certaine but fewe men beleeue it because they are more busied about thingeâ— earthly than heauenly and they also to whome this merchandize is euery day freely presented and offered make no great account thereof Wherefore the merchants of this world which take so great paine for thinges that perishe and vanishe awaye and yet cost them very deare shal be their iudges at the laste day But if wee woulde not then haue them to be our iudges we must take them for our maisters and teachers learning of them to guide ourselues vnto spirituall and heauenly thinges with such diligence care and earnest affection as they follow carnall worldly things Mat. 13. 44. Nowe wee must acknowledge the great kindnesse of our GOD who yeelding to our rudenesse doth teach vs by things most common Luke 19. 1â— and familiar in the world And when it so commeth to passe that wee loue or atleast wise iudge that wee should loue the better thinges and that wee woulde bee very loth too make the holy Ghost a liar who hath spoken by Solomon the merchants which say count themselues Christians should not be like these asses or rather dogs and hogges which had rather esteeme the teÌ„porall merchandize aboue the wisedome of God which labour to gaine a penny to their purse than to heare any good instruction by the worde of God and take it for a troubling of their head when a man speakes to them of God also think make theÌ„selues beleeue that sith they are merchantes they neede not vnderstande what belongeth to God and that it is enough for them to knowe how to order and mainteine their shop Wee may gather of this comparison as the trueth is that it is lawfull for to vse precious â—hinges for also they are not created of God without cause but they that vse theÌ„ ought to be very careful not to exceede measure 16 Length of daies There is no merchandize in the world how good soeuer it is nor pearles how precious and pleasant soeuer they be that can assure vs to liue long but coÌ„trarily the greatest merchants and they that possesse the precious and pleasaunt thinges to the eye and in the iudgement of the worldlinges are they that most feare to die and also their death is more wished than others and it happeneth oftentimes that some lye in waite for their liues and labour to rob to kill them for to spoile them of that they haue This is one of the miseries belonging to greaâ— merchantes and riche men of the worlde that looke what they feare doth happen vnto them euen after their death and cannoâ— obteine their desire but are depriued of it for euer The merchandize of wisdome is farre otherwise for whosoeuer doth enioy it is assured to liue long as Solomon doeth affirme vnto vs by Circumlocution saying Length of daies is in her right hande and heerein he compareth wisdome vnto a strong man that hath his right hand wel armed and fenced with good warlike weaponâ— to defende their liues which are vnder him and in his seruice Wherevpon it appeareth that the man which findeth wisdome is blessed and that his merchandize is better than the same of the merchants of this world which are neuer satisfied and at the end doe not inioy all that they haue gotten But it might be said thaâ— some prooue haue tried that the wisest liue not loÌ„gest there Gen. 4. 8. Gen. 12. 12. Exo. 2. 14. Gen. 32. 7 1. Sam. 19. hath beene some which haue not been assured of their liues Abel died before his Father Abraham feared the Egiptians Moses also feared after he had slaine the Egyptian Iacob feared when hee knew that his brother Esau came to meete him And Dauid feared to stande before Saul As touching the Prophetes and Apostles some of them were slaine in the floure of their age c. Answere That the first part of this obiection hath been handled and Pro 2. 21. resolued heere before in the 2. Chapter Concerning the seconde part the answere is That the ancient holy Fathers doubted not but their daies were numbred determined before God were assured there was no power in the worlde howe mightie soeueâ— it were that coulde shorten them but because they knewe noâ— the number and woulde not tempt God
be risen in her perfectiō that is to say til they haue perfect ioy ful blessednes in the kingdom of heauē In this world this ioy and prosperitie are not perfect but as the day groweth according too the ascending of the Sunne euen so is it needefull that wee shoulde profite 1. Cor. 15. more and more dayly vntill that all thinges bee fulfilled and that God be al in all thinges Besides this when the pathe of the righteous is saide to be shining and compared vnto the light of the Sun we ought to vnderstand that as a man walking in the brightnesse of the day seeth and knoweth where hee goeth and taketh heede from stumbling and falling euen so also when we walke in the pathes of the righteous wherein wee are guided by the word Psal 119. which is a light vnto our feete wee knowe whither we goe and are assured not to perishe They then which are ignorant and applie not their minde to vnderstande the worde doe not walke in the pathes of the righteous what faire shewe of holinesse soeuer they pretende outwardly neither those also which are vncertaine whether God doth loue them whether hee will saue them or no doe not walke in the same way albeit that by straightnesse of life they bragge to bee in the state of perfection the which is not founde but in wisedome righteousnesse and true dealing and thus they faile in two sortes For first of all doubting of the loue of GOD and saying that they are in the state of perfection they contrary themselues for it rightwell followeth that if they bee perfect that God loueth them seeing they are such as he commandeth them to be you shal be therefore perfect as your father Mat. 5. 47. which is in heauen is perfect Secondarily in that they set perfectiō in the obseruing of mans traditions and diuelish doctrines The thirde errour may bee added to bee in that they boast themselues of perfection of the which the wise righteous and faithful haue but a small beginning in this present life contrarily they shoulde haue no neede to aske God forgiuenesse for their sinnes as they are taught of the Lord to doe it Likewise these proude Matth. 6 persons which boast themselues of the state of perfection as Monkes and Nunnes albeit that with their mouthes they say Forgiue vs yet they thinke not to haue neede of the grace mercy of God seeing they make workes of supererogation as they say by the which they thinke to merite for other and chiefly for them that doe well to their Conuent and Cloyster And if they deserue for other by a stronger reason for themselues But as in their state which they cal of perfection they perfectly serue the diuell and make them whome they deceiue to serue him euen so also they merite to be partakers with the Diuell in eternall damnation whereunto they drawe them which rather beleeue their lies than the sincere truth of god Furthermore when the shining of the path of the righteous is compared vnto the light which goeth and glistereth that is to say vnto the light which groweth higher and higher we may not thinke that so soone as wee haue any tast of the Gospel that by and by wee are in the pathes of the righteous and that wee must stay there as if wee were far enough forward But as the Sunne al waies riseth till hee come vntoo his perfection euen so when wee haue once gotten any sauour of the Gospell we must labour to attaine perfection wherevnto for Ephe. 4. to bee guided the Lord in his Church hath appointed workmen And forasmuch as we must grow vnto perfection that by the ministery of the worde it followeth wee must not bee greeued though the Ministers ceasse not by diuerse exhortations to open the same vnto vs but shoulde receiue the same right gladly and iudge ourselues blessed for that the Sunne of righteousnesse doth so often visite vs and shine in our hearts For if the worldlings are glad to see the Sunne do iudge themselues happie when he warmeth the earth in due season to make it fruitfull by a stronger reason the comming of the Sonne of righteousnesse which maketh vs fruitefull in all goodnesse righteousnes and trueth ought right wel to reioyce vs instructing vs by the example of Dauid who saith But Lord lift thou vp the light of thy countenance vpon Psal 4. 6. vs. But wee cannot bee glad at the comming of this brightnesse because wee are men and that wee will not bee reproued though Iohn 3. 1◠Iohn 1. 5. Ephe. 5. 8. wee bee neuer so faultie and that our workes bee euill The light is come into the worlde but men loued darknesse more than light Nowe of our owne nature wee loue these darknesses so much that we deserue to be called nothing but darkenes Wherfore if wee would haue true ioy at the comming of this brightnesse we must suppresse our nature and be regenerated and renued by the holy Ghost This is it that Saint Paul commandeth Let vs cast away the workes of darkenesse and let vs put on the armour of light If wee doe thus it may be saide of vs Yee were Rom. 3. 12. sometimes darkenesse but nowe are ye light in the Lorde But yee brethren are not in darkenesse that that day should come vpon you as a theefe Furthermore seeing that the pathes of the Ephe. 5. 8. 1. Thes 5. 4. righteous shineth it followeth that the false Nicodemitans doe not walke therein for they which walke in the day desire not to be hid Much lesse then doe the Papistes walke therein and these wretched intermistes or newters which reiect the pure woorde which is the Sonne that doeth shewe vs this path and doeth guid vs therin And seeing that the word is our guide it is not enough that it be preached vnto vs but also we must follow it to be directed right thereby as in the night they which desire to holde the right way will follow the light going before 19 The way of the wicked c. For to shew better to point vs the path of the righteous he setteth the way of the wicked in opposition against it cōpareth the same vnto darkenesse which is contrary vnto light whereof insueth that they which walke therin they that follow the maners and life of the wicked neither see nor know what they doe and haue no knowledge of wisdome righteousnes nor faithfulnesse Our Lord doth wel shew it saiyng Father forgiue them for they know not what they do For Luke 23. 34 as they that know not how their busines goeth forwarde cannot reioyce but are sorrowful and heauie and thinke themselues in a miserable case euen so also they which walk in the waies of the wicked haue no sure ioy nor stedfast prosperitie for sith they are in darknesse they know not where they become And albeit that in the sight of the eyes and
tary and waite for him So great desire haue we to come to the end of that which wee desire that we continew stil looking And if in worldly things we haue such perseuerance by a more strong reason we ought to be very watchful after wisdom folowe her counsel and commandementes in much constancie perseuerance and neuer to cease seing that wee haue alwaies neede of her as she doth wel signifie when shee woulde haue vs alwayes to watch at her gates to keepe the postes of her house Wherin againe we learne that it is not ynough for vs to heare but it behooueth vs also to be led with an earnest affection to vnderstand what belongeth to wisedom and to folow it not for any litle time of our life but continually whiles wee are in this worlde If wee doe thus assuring ourselues of the goodnes of GOD towards vs wee shal not bee voide of wisedome for by asking it in true faith it shal bee giuen vs. Beeing thus indued with wisedome Mat. 7. 7. Ia. 1. 5. though wee were the most miserable and cursed of al the Worlde after the sense of the fleshe and outwarde apparance wee shal neuer perish 34 For he that findeth me c. As S. Paule saith The giftes and callings of God are without repentance Whereof foloweth that this life which commeth of wisedome is prolonged more and Rom. 11. 29. more and that this fauour is not withdrawne but rather encreaseth For vnto euery one that hath shal be giuen he shal aboūde And seeing that by wisedome wee haue these riches that is to say Mat. 25. 29. life and the fauour from whence life proceedeth it foloweth wel that by our woorkes we do not deserue that God shoulde fauoure vs and holde vs in his grace otherwise it should bee no grace not fauour but recompence and reward that God did owe vs. Neither also doe we deserue life seing it commeth of fauour Nowe that life commeth of fauour the creation of man doeth witnesse it for hee had not deserued that God shoulde place him in the worlde Wee haue yet a more manifest witnesse after the fal of man For albeeit hee had deserued death as God had threatened him yet in steede Gen. 2 17. of eternal death as hee had deserued hee receiueth promise of life And sith it is by promise it commeth not by woorkes otherwise the promise shoulde bee abolished Seeing also that of wisedome wee haue life and fauour it foloweth that wisedom is not a qualitie gotten by the industrie and labour of men but it commeth from the Sonne of God by whome we haue life and fauour The lawe was giuen by Moses but grace and trueth came by Iesus Christ As Moses lifted vp the Serpent in the wildernesse so must also the sonne Iohn 1. 17. ◠14. 11. 25. of man be lifted vp That whosoeuer beleeueth in him shoulde not perish but haue eternal life I am the resurrection and the life saieth the Lord c. Now seeing that by finding wisedom we obtein such riches wee ought to bee very careful to seeke it and to seeke her in trueth and not as the Hipocrytes vnto whome it is saide What haue I to doe with the multitudes of your sacrifices sayth the Lorde c. Wee must seeke it by fayth and repentance Esay 1. 11. 55. 6. Mat. 7. 7. Seeke the Lorde whiles hee may be found cal vpon him whiles hee is nye Thus dooing we shal finde and obteine that which wee seeke for Aske and yee shal haue c. If then wee wil finde wisedome and thereby obteine life and fauour towards God we must renounce the euil that displeaseth wisedome taking heede that wee doe not offende her and doe nothing by hatred against her In this maner we shal finde grace before the Lorde wherby wee shal preserue our soules from death 35 But he that sinneth c. We may inferre this same of that which hath bin attributed heeretofore to wisedome to her children For it followeth that hee which seeketh wisedome reuerently and with such loue as he ought and findeth her hee findeth fauour and life and that they which desire wisedome and doe not vouchsafe to seeke her and so doe offend and hate her that they seeke death as a thing of them beloued and desired And so they do great wrong vnto their soules for they do altogither destroy them And sith also that Solomon setteth to offende against to finde wee ought to vnderstand that they which despise the woorde whereby wisedome doth offer herselfe vnto vs to the ende that wee might finde her and do skorne her and refuse her and offende wisedome sinne against her and sith that wisedom hath so much so great riches as it hath bin saide wherof without her we cannot bee partakers it foloweth that they which offende her doe wittingly depriue themselues and so doe wrong to their soules depryuing them of greate riches without the which wee cannot but looke for all misery And whē in opposition of drawing fauour he setteth hate he sheweth vs that the contemners of the grace of God doe hate wisedome and consequently their life and seeing there is no meane way betweene life and death it is necessary that if they hate wisedome the which only giueth life that they loue death Wherein we may knowe that they are out of their wittes and that they haue not so much vnderstanding as brute beastes the which can tel to fly from that which hurteth them and to desire and seeke that which is profitable for their life The nienth Chapter 1 WIsedome hath built her house and heawen out her seuen pillers 2 She hath killed her victuals drawen her wine and prepared her table 3 She hath sent foorth maidens and cryeth vpon the highest places of the Citie saying 4 Who so is simple let him come hither and to him that is destitute of wisedome she saith 5 Come and eate of my meate and drinke of the wyne that I haue drawne ALbeit that a greate and mighty king of this worlde hath many Castells Townes Cities and Prouinces vnder his power and that hee may abyde and dwel where it pleaseth him yet wil hee builde or choose some certaine place the which hee will call his because hee will take there his most delight and wil dwell there about more commonly then in any other place of his countrie Euen so although the iurisdiction of wisedome stretcheth farre and that al the worlde doe appertaine vnto her and that she filleth both heauen and earth notwithstanding shee hath built her an house the which shee calleth hers because shee hath built the same for to dwel and therein to take her sporte and pastime and to mainteine the same that it perish not nor go to decay And sith that wisdome hath an house wherein shee keepeth her continual and dayly residence if wee wil finde her wee must seeke for her at her house there wil
almose and liberal towardes their needy neighbours are vnrighteous and deserue wel to bee punished euen with death as Solomon doeth wel declare when hee setteth the deliuerance from death against not profiting This is asmuch as if hee saide so much it wanteth that the couetous doe receiue any profite of that which they heape togither by the hinderance of their neighbours that they shal dye eternally but they that shal vse liberalitie and beneuolence taking heede from doing of wrong to their neighbours and giuing to euery man his owne shal bee deliuered from death and so shal liue foreuer Heere Solomon taketh iustice for hospitalitie and liberalitie for almes and good deedes for the workes of charitie and loue as the Scripture taketh it in other places But it may here seeme that Solomon doth attribute power vnto our workes to saue vs and so wee shoulde not obteine eternall life through grace but by our merites I answere that of ourselues wee are altogether voide of righteousnesse and if wee doe any workes it is because that God fauoureth vs and worketh the same in vs by his holy spirite and then he alloweth our workes of his onely goodnesse and not of their owne worthinesse and because they are pleasant vnto him he promiseth to reward them and doth attribute vnto them that which belongeth vnto his onely grace mercy And this is because he doeth freely loue vs buriyng all our faultes for neuer more to remember them And so albeit wee can deserue nothing by our works yet are they not in vaine for if they be done according to the word of God in vprightnesse of conscience they are witnesses that he loueth vs and doe assure vs that we shall not perishe but do fully certifie vs of eternal felicitie Besides this let vs note that they which haue the goodes of this world and care not to do good vnto others do possesse the treasures of iniquitie though they labour not to drawe vnto themselues the riches of others and that that they possesse be well gotten or be attained by gift or by succession of kindred 3 The Lorde will not famishe the soule of the righteous but hee casteth away the substacnce of the wicked Wee may see the wicked prosper and to abound in wealth they haue their ease and pleasures they spende their time ioyfully and haue rest and quietnesse and in the meane while the faithfull which studie to follow righteousnesse are poore and suffer muche sorrowe This is common and ordinary through all the world wherevpon it commeth that the children of God do enuie and are greeued and greatly tempted to forsake all righteousnesse and innocencie and to followe all wickednesse that they may be partakers of the ease with the wicked and to prosper for a time as they doe They which flatter not themselues in their infirmities and imperfections and that truely knowe what they are doe know and feele howe they are tossed with suche temptations Dauid in his Psalmes doeth declare to haue felt it as he confesseth Hee admonisheth vs not to vexe ourselues at the wicked neither to enuie them that Psal 73. 2 worke wickednesse And by the discourse of the Psalme hee sheweth vs that the goodly shew of the wicked is nothing but vanitie and that the poore estate of the faithful is much more better and more profitable then it seemeth or is thought to bee In following this doctrine Solomon would not haue fathers mothers to feare that their children which they shall instruct in wisedome and righteousnesse shoulde perishe and starue for hunger though they gather no great treasures for them Hee also instructeth vs all generally that wee should not put our trust in our goods though we abounde in them and that wee shoulde not bee discouraged whether we haue little or much prouided that we delight to walke in a safe conscience as God teach vs by his worde For to bring vs vnto this and to perswade vs it hee saith The Lord will not famish c. Our Lorde doeth giue vs the like doctrine in the sixth Chapter Mat. 6. 24. of Saint Matth No man can serue two maisters and so foorth to the ende of the Chapter But they which haue forsaken the Gospel and receiued the interim they which dare not confesse Iesus Christ for feare of loosing their liues goods do not beleeue his promises made by Dauid Solomon and Iesus Christe which haue spoken by the spirite of GOD and thus so muche as they can they make God a lyar spoyle him of his trueth and consequently of his diuinitie seeing hee cannot be God without his trueth Suche kinde of people and others which do trust in their riches shal finde themselues deceiued as they deserue They thinke to bee safe from euil and that their goodes shall not faile them but Solomon saith The Lorde casteth away the substance of the wicked The Lorde doeth this in diuers sortes as is dayly prooued to wit by warre by lawe by tempestes coldes and surfettinges in these manners hee casteth away the substance of the wicked when hee spoyleth them of them or that hee take them from the middest of their goodes when they thinke themselues to bee at rest and that it seemeth vnto them that nothing can hurt them Moreouer first of all let vs note that as in the seconde verse righteousnesse is taken for beneuolence so also in this place by the righteousnesse is ment him that renounceth all couetousnesse and doth dedicate himselfe to do good vnto his neighbours according as God hath made him able and feareth not that his goodes shoulde diminish or hee Psal 37. 16. 25. suffer want hee saith with Dauid A smal thing vnto the iust man is better than great riches to the wicked and mightie Againe I haue beene young and am olde yet I sawe neuer the righteous forsaken nor his seede begging breade Secondly that if wee would be satisfied we must fly the company of the wicked not to spare our goodes from the poore Thirdly that wee must not attribute any thing vnto fortune or chaunce as doe the vnfaithfull and idolaters which haue no true knowledge of God neither of his prouidence but as wee knowe that to him onely belongeth the conseruation and gouernment of all riches euen so also doth wasting and destruction It is he that satisfieth and giueth power to the meates and drinkes to susteine vs It is hee also which breaketh and ouerthroweth all substance of bread and wine taking from them the power of nourishing And thus it is needefull for vs that wee aske and craue of the Lorde Giue vs this day our dayly bread c. Fourthly when Solomon doth promise vs that which we see not with our corporall eyes but doe prooue and feele the cleane contrary after the sense of the fleshe hee teacheth vs that wee haue neede of faith whereby wee may bee armed against the slaunders of the crosse For when wee see that the wicked prosper
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
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
12. 17. 10. 19. the creation and renewing of the minde and afterwardes hee asketh that God woulde open his lippes Againe Lorde thou doest heare the desire of the humble thou preparest their hearte and thine eare hearkeneth therevnto c. Thirdly it seemeth that hee preferreth the creature vnto the Creator attributing more vnto him then vnto Iam. 3. 6. the Lorde For though the tongue is a member very hardly too bee gouerned yet is it nothing in comparison of the hearte from whome verily proceedeth the hardnesse of the tongue We might alledge the fourth inconuenience that is that it should seeme that Solomon doeth attribute freewil vnto man as touching the inward operations and shoulde denie it him concerning the outwarde which are not of so great excellencie as our God doeth well shew 1. Sam. 16. 7. Psa 7. 10. Iere. 17. 10. it vs when hee challengeth the knowledge of the inwarde thinges Wherefore let vs not thinke that Solomon hath pronounced the first part of this sentence affirmatiuely as though hee gaue power vnto man for to prepare his hearte as hee wil but let vs vnderstande that he speaketh after a humane and carnal sense in deriding the foolish trust of men which doe boldly thinke to consult to purpose and to take in hand euery worke of themselues without calling vpon God seeing that without him they cannot pronounce the least worde that might bee spoken the which is farre much lesse then to purpose consult and take in hande any thing to do And is asmuch as if he did say man is so proude and arrogant that hee dare of himselfe take in hande al thinges euen the highest and the hardest and yet there is not a little worke that is in his power to doe We must then vnderstand howe Solomon vseth heere an ironical kind of speach against the arrogancie of men which dare take so much in hand And for asmuch as the holy Ghost doth deride thē it is an argument and proofe that they are neere vnto destruction Nowe to the ende that wee may not be mocked nor destroyed with Psa 2. 4. 5. the arrogant wee must humble ourselues truely confessing that we haue neither spirite nor vnderstanding which can of it selfe consult vpon any good work Solomō did wel vnderstand it as he doth here closely shewe it but it is more plainely expressed in the answere and demaunde that Solomon maketh vnto God and also in the answere that God made vnto him Let vs also confesse that wee haue neither mouths nor tongues which can pronounce any good thing except God giue it The confusion of tongues doeth shewe it 1. King 3. 6. Gene. 11. 7. Psa 51. 17. and in other places also I haue expresly saide nothing that good is for euil answeres come of ourselues and of the Deuill to whome God giueth the reprobate ouer Al the wayes of a man are cleane in his owne eyes but the Lord pondereth the spirits Neither Dauid Iob Esay nor Daniel did euer thinke their Psa 19. 13. 14. 51. 3. Iob. 14. 4. 15. 15. 25. 4. wayes to bee cleane And if with an vnfayned heart wee dayly aske pardon of God for our sinnes our wayes wil not seeme vnto vs to bee cleane For this cause when Solomon saieth All the wayes of a man are cleane c let vs vnderstande that hee speaketh of men which haue no knowledge of the trueth nor doe folowe it but are guided and ruled by their fantasies and make themselues beleeue so much as they vtterly can that whatsoeuer they thinke say and doe is good and iust and that there is nothing in them that may bee reprooued but praised and commended With such kinde of people poperie is much replenished and chiefly the celles and dennes of those spiritual theeues Monkes and Nunnes They also which cannot suffer to bee tolde their faultes but what wickednes soeuer they commit haue their mouthes ready open to lye in reporting themselues to be honest men doe labour so much as they can to make al their wayes cleane in their owne eyes and before their neighbours But of al these same their iniquities are so stinking that we may know that there is no cleannesse at al in them If they wil not confesse it yet God is not blinde he hath so sharpe and pearcing a sight that nothing can be hidde from him as already sometimes hath beene shewed by the scriptures and Solomon doth nowe shewe it vs when he saith But the Lorde pondereth the spirites Solomon compareth GOD heere vnto a merchant who for to discerne wel and truely betweene one marchandise another vseth ballances and waites Now the ballāces of God are his wisedom knowledge vnderstāding By such ballances he trieth the goodnes and the frowardnes of mens harts and thereby iudgeth with al equitie and vprightnesse and truely The Lorde is in his holie temple The Lordes seate is in Psa 11. 4. 33. 13. 94. 9. 44. 21. heauen His eyes consider the poore and his eye liddes trieth the children of men The Lord looked downe from heauen and beheld al the children of men Hee which hath planted the eare shal hee not heare If wee had forgotten the name of our GOD and helde vp our handes to any strange God woulde not God haue sought it out for hee knoweth the secretes of the hart Albeeit then that men doe flatter and praise themselues making themselues beleeue that there is nothing but al goodnesse in their waies yet they winne nothing thereby but doe rather loose and hurte themselues for they haue to doe with a iudge which wil not iustifie the vngodly which delighteth in his wickednesse Thou art not a Psal 5. 5. God which louest iniquitie Therfore what faire shewe of holinesse and righteousnesse soeuer that is shewed foorth in our life and conuersation yet let vs not esteeme al our wayes cleane but let vs confesse that we haue marks and blottes vncleannesses and filthinesses which haue neede to bee clensed and purged Let vs beleue That if we say we haue no sinne we deceiue ourselues and there is no truth in vs. When wee shal 1. Iohn 1. 8. truely confesse our filthinesse though wee haue a iudge that looketh narrowly vppon vs yet will hee haue compassion vppon Heb. 4. 13. vs. 3 Commit thy woorkes vnto the Lorde and thy thoughtes shal be directed Albeeit that wee finde howe harde it is yea almost vnpossible to bring many things to passe which we thinke of and to finishe them as wee woulde for most often our thoughtes and enterprises are made voyd yet are wee so wise in our opinion that we thinke ourselues sufficient to gouerne our affaires of ourselues and to order our thoughtes And heerein wee shewe a pride that Solomon laboureth to suppresse when he sayth Commit thy workes vnto the Lord and thy thoughtes c. He laboureth also to deliuer vs from such weakenesse as hindereth vs to
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
dissention against vs and also he doth admonish vs to seeke the company of quiet people to flie theirs that are cōtentious For albeit that Solomon doeth not presently compare the contentious vnto chaffe yet are they chaffe which shall burne eternally in vnquenchable fire as al other wicked shal do 22 The wordes of a talebearer are as flatterings and they goe downe into the bowels of the belly The worde which wee here expounde as flatteringes hath bene expounded as wounds because the word hath diuers significations and not contrary for there is no repugnancie that the talebearer shoulde flatter him whome hee wil deadly hurt hee will speake gentle that no man may beware of him and till hee haue leasure to hurt at his pleasure and that not onely hee may doe hurt vntoo his goods of whome hee speaketh euil but also that by his false tongue hee may bring him vtterly vnto destruction Solomon doth signifie it saying That the flattering wordes goe downe into the bowels of the belly As touching the rest when hee so often rebuketh the tale carrier let vs knowe that it is because hee is enclined vnto slaundering of his neighbour and the which also is a very abhominable thing for hee proceedeth therein of malice against his conscience The talebearer knoweth wel that hee would haue no man to speake so of him They that are such are dangerous but some of them are much more to bee feared then other when they labour by their tale bearing to turne away the poore weakelings from the true religion 23 As siluer drosse ouer laide vpon a potsharde so are burning lippes and an euill hearte When wee delight to see goodly thinges if wee haue any vessel of great price for to make the same faire wee wil couer it ouer with golde or siluer according as wee esteeme the peece to be worthie neither wil we bestowe such cost and glittering shew vppon a thing of nothing as is a potshearde euen so when a man doth delight in the vprightnesse and goodnesse of his heart hee wil ouerlay it after a manner of speache with pure cleane sweete and louing woordes hee wil make his hearte to shine by fit and conuenient talke which shal bring no hurt nor trouble no molestation nor hinderance vnto his neighbours but rather with his talke he wil labour to make them glad and to bring them profit and honour A good man out of the good treasure of his hearte bringeth good thinges Mat. 12. 35. Contrarily when a man delighteth in the frowardnes of his hearte he wil not ouerlay the same with holy words for to pleasure therewith his neighbors to profit them to honor them but with his fiery lippes of euil speaking he wil endeuour to vexe his neighbour and to hurte him so much as he can Beholde the ouerlaying which is fit for an euill hearte such had the Scribes and Pharisees which Mat. 12. coulde not speake wel of Iesus Christ our Lorde And for this cause also our Lorde rebuketh them sharply declaring to them that they had ouerlayed the same with wickednesse agreeable to their harts when hee saith to them Generation of vipers how can ye speake wel seeing you yourselues are euil Let vs therefore vnderstand that Mat. 12. 34. Solomon saying As siluer drosse c. doeth admonishe vs that we shoulde be careful to keepe that our heartes bee not infected with wickednesse and made vnfruiteful as is a potsharde And for to doe this let vs arme them with the pure worde of the Lorde which are pure as siluer that is purified and perfectly fined let vs learne thereby to abhorre al iniquitie and frowardnesse that wee may not haue furious and burning lips that wil vtter hurtful thinges vnto our neighbours but rather that by our wordes we may procure their benefit and honour without any thing hindring them 24 Hee that hateth wil counterfaite with his lippes but in his heart he layeth vp deceit When they which conceiue any hatred against their neighbors doe thinke to haue a iust cause to hate them if they feele thēselues strong ynough for to hurt and to bring damage they wil not gladly dissemble it but doe openly assault their enemie as Saule making himselfe beleeue that Dauid was his enemie did pursue him without dissimulation The enemies of the trueth which thinke to doe seruice vnto God for killing of the disciples of Iesus Christ doe boldly pronounce without dissimulation sentence of death against them Euen so they which are not ashamed to shewe their euil minde doe nothing at al feare to declare themselues enemies to them which please them not These are not they whereof Solomon speaketh when he saith He that hateth c. But of them which shal knowe in their consciences that they doe wrongfully hate their neighbours and yet wil not cease their hatred the which they wil dissemble with sweete woordes and wil secretly deuise in their heartes sodainely to take them whome they hate and to hurte them by deceit that they may not take heede and auoide them The captaine of such people is Gene. 4. 8. 37. Caine The brethren of Ioseph are so in likewise The traytour Iudas doeth wel deserue to bee set in the same order Likewise the Scribes and Pharisees and al those which hate the trueth which knowe and make a faire shewe vnto them whome they pursue that they may finde meanes to destroy them Nowe wee must carefully take heede that wee doe not become like vnto the first haters who are proude for then wee shal not onely haue men for our aduersaries but God also who resisteth the proude And wee must also take heede from being like vnto them of whome Solomon nowe speaketh for then shoulde wee bee cruel and hypocrites sinning against our owne consciences and of set malice Hypocrisie is noted and knowne by the fayning of the lippes and crueltie is discerned by the dissimulation which lyeth hidde within and the malice prepensed in them both to wit in the dissembling of their lippes and in the couering of the disceit But wee may take heede of them both so that wee suffer not ourselues to bee ouercome by the sweete wordes of such as hate vs and that wee giue credite vnto the admonition folowing 25 Though he speake fauorably beleeue him not for there are seuen abhominations in his heart The wordes of the hateful may seeme sweete and amiable but let vs not beleue them for whiles he speaketh so gently hee in uenteth abhominable things in his heart not only one or two but many as Solomon noteth by the number of seuen Neuerthelesse wee Prou. 6. 16. may say that Solomon meaneth heere that the hateful are giuē vnto sixe things that God hateth yea to the seuēth which he abhorreth For they which hate their neighbours inuent and seeke out all wicked and abhominable wayes yea cruel meanes by the which they may destroy them whome they hate Nowe if we ought to beware of