shee offer her selfe vnto vs and bestowe her riches vpon vs so much as shal be expedient But to finde this house wee must knowe where it is builded and of what matter and howe it is placed First of al although that heere wee heare spoken of a house and of buylding yet must wee not ymagine any thing that is earthly or carnal For wisedome is not like vnto the Princes of this worlde who as they are earthly so doe they builde their houses on earth and of earthly matter and doe set and grounsel them vppon lyke matter Wisedome is diuine heauenly and spiritual Likewise her house standeth in heauen about the throne of GOD there shee hath layed the foundation on herselfe If then wee wil finde wisedome Heb. 13. 14. wee must aspire vnto heauen For also heere wee haue no continuing Citie but wee seeke one to come And therefore our conuersation shoulde bee in heauen so that wee should not walke after the fleshe but after the spirit If we thus looke vp to heauen this house of wisedome is made ours not by merite but because GOD hath prepared it for vs if wee folowe the faith of the holy patriarkes of whome it is written They al dyed according to faith c. And therefore wee may say with S. Paule For we know that if our earthly house of this tabernacle be destroyed Heb. 11. 13. 2. Cor. 5. 1. wee haue a building giuen of God that is a house not made with handes but eternal in heauen Now we must vnderstand that as the foundation is spiritual and heauenly euen so is the building therevpon whereof one part is of the Angels which kept stil their first state and haue not forsaken their dwelling nor country for if they had not bene grounded on this foundation they could not nor had beene able to haue standfast Saint Paule doeth wel signifie it when he saith that the Father in the dispensation of the fulnes of times Ephe. 1. 10. 2◠might gather togither in one al things both which are in heauen which are in earth euen in Christ c. Hee is also the head of the Angels as immediatly thereafter hee sheweth saying that the father hath set him at his right hande in the heauenly places c. Hee Col. 1. 15. is the first borne of euery creature For by him were al thinges created The Angels then are a parte of wisedoms familie The other parte of this house are the elect and faithful called vnto the knowledge of the Gospel and regenerate by the holy Ghost Our Lorde doth so signifie it when he saith If any man loue mee hee wil keepe Iohn 14. 23. 1. Cor. 3. 16. 2. Cor. 6. 16. my worde and S. Paule saith Know yee not that ye are the temple of GOD and Yee are the Temple of the liuing GOD. But some wil say that if the elect are the habitation of wisedome that this house is distinguished and that it is not all spiritual and heauenly for men though they bee elected are earthly and carnall The complaint of Saint Paule doeth wel shew it so doth also the battaile betweene the flesh and the spirit I answere that man in so Rom. 7. 14. Gala. 5. 17. Iohn 3. 6. much as hee is borne of the fleshe is fleshly and doeth the woorkes of the fleshe and so is not of the house of wisedome and cannot possesse the kingdome of God But inasmuch as hee is regenerate by the spirite and walketh according theretoo and not after the fleshe hee is spiritual and so is of the house of wisedome and belongeth vnto the kingdome of GOD. Saint Paule doeth so giue vs to vnderstande it when for to giue the reason wherefore hee calleth the faithfull the temple of GOD hee saieth The spirit of GOD dwelleth in you knowe yee not that 1. Cor. 3. 16. 6. 19. your bodies are the temples of the holy Ghost To the end then that wee may bee the spiritual house of wisedome wee must bee renewed that wee may put of our olde man mortifying our earthly members Saint Peter also doeth shew it saying Laying aside al maliciousnesse and all guyle and dissimulation and enuie Col. 3. 9. 1. Pet. 2. 1. and all euill speaking as newe borne babes desire the sincere milke of the woorde c. In this manner wee are fellowes vnto the Angels You are come to the companie of innumerable Angels And the Angel saieth I am thy fellowe seruant and one of Heb. 12. 22. Apo. 19. 10. Heb. 1. 14. thy brethren which haue the testimony of Iesus Christ It is no wonder thereof seeing they are our ministers Nowe as touching wee haue companions and ministers so pure wee must also studie to bee pure and cleane that the house of wisedome may be pure and cleane For to finde wisedom then it is not needeful for vs to runne hither and thither but only to clense ourselues Thus dooing though wee remaine on earth our conuersation shal bee in heauen ◠Cor. 7. 1. Philip. 3. 20. Whereuppon followeth that our earthly mansion doth not hinder but that the house of wisedome should be heauenly For to shewe how and whereon this house is set hee saith that wisedome hath heawen out her seauen pillers that is to say many for the number of seuen is taken for a great number vncertaine Also we know not the number of the pillers that wisedome hath made and ordered since the creation of the worlde to this present shal make and ordeine vntil the last day for to mainteine sustaine and repaire his house We know wel there hath bin shal be more then seuen but how many more we know not For it lyeth not in vs to number the holy Patriarkes Prophets Apostles Euangelistes Pastors and Doctors that wisdom hath placed and wil place in her house which is the Church and houshold of God Those are called pillers of the house and buylding of wisedome because that through their holy conuersation and pure doctrine of truth by supplications prayers thanks giuing by warnings and corrections by exhortations reprehentions to bee shorte by the ministery wherein God hath set them they haue borne vp doe beare vp shalbeare vp vnto the worlds end this house of wisedom Not that wisedom which is the true foundation is not able and strong ynough for to vpholde it when also she vpholdeth the pillers with al the rest but it so pleaseth him to honor men vsing their ministerie without the which she could worke wel ynough vpholding and mainteining her house of her own selfe yea al things in heauē earth but bearing with our rudenes applying herselfe vnto our smal capacitie shee openeth herself vnto vs she vpholdeth and keepeth vs in holines righteousnes and truth by the meanes of our brethren like vnto vs. Otherwise we should be confounded with his great glorie maiesty That by the Pillers the Pastours are signified is shewed vs in
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
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
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
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
wicked iudges ought well to tremble for this sentence is cheefly directed to them and also the threatnings which are in the places before alleadged 16 Wherefore is there a price in the hand of the foole to get wisedome and he hath no heart The flatterers which desire to make their particular profite with the riche howe wicked soeuer the riche bee cease not to labour to persuade them to beleeue that they are good men and that they doe very wisely whatsoeuer they take in hande and cheefly when they are giuen to gather together and contrarily the poore are despised and are counted fooles except they laboure to become rich and thus it seemeth vnto the worldlings that wisedome commeth from riches But let the wicked man which is here named a foole haue in his hand readie for to giue so great a price as he can or that hee hath for to holde it and to keepe it yet shall hee not be wise For first of all such fooles despise and reiect all meanes fit and meete to come by wisedome and also refuse the thing it selfe Secondly blessed is the man which findeth wisedome Wherevppon foloweth that no sufficient price that may be giuen can get it Pro. 1. 7. 22. 3. 13. But the meanes fit and meete to come by wisedome is to apply our heartes thereto the which the foole can not nor will doe as Solomon heere sheweth when he sayth The foole hath no hearte Leauing then the fooles let vs set our mindes our heartes and vnderstandinges vpon the pure woorde of God and we shall obteine wisedome by the grace and gift of GOD. Sith then it is the Lord who giueth wisedome the which we must seeke with al our heart Pro. 2. 1. and we haue no heart that is ought woorth Therefore it foloweth wee must demaunde a cleane hearte as Dauid did Psal 51. 12 17 A freend loueth at al times and a brother is borne for aduersitie They that are rich or mightie which haue credit and authoritie they whose matters happen as they woulde haue them and are in great prosperitie doe finde many which doe honour and reuerence them which declare themselues to be at their commaundement and shew them great tokens of loue labouring to make them beleeue that they are their singular freendes but if fortune change and growe to woorse they which before shewed themselues their freendes doe mocke at them turne their backes vpon them or persecute them where they ought to be more ready and careful to help them if they were truely freendes for in necessitie a freende is knowne Wherevppon foloweth rightly that they which shewe themselues freendes in prosperitie were not freendes indeede For as sayth Solomon A freende loueth at all times Hee regardeth not whither it be day or night whether they bee in aduersitie or prosperitie in a storme or fayre weather in peace or in war in power or in weaknes in honour or shame in riches or pouerty but the true friende loueth declareth chiefly his loue whē his neighbour is in trouble griefe and vexation in sorowe affliction and necessitie yea though hee were hated and persecuted of all the world Solomon sheweth wel this same when hee addeth And a brother is borne for aduersitie Forasmuche as the friende is borne as a brother to tribulation seeing that the brother neuer ought to forsake his brother for any miserie that hee suffereth but ought to haue care of him chiefly in his afflictions for then haue wee also most neede of true friendes hee sheweth wel that wee must bee friendes vnto the needie and painful and to them which suffer calamitie and miserie and brotherly to helpe them with al our power for the true brother imployeth and bestoweth himselfe gladly altogether for his brother sparing nothing that hee hath or may haue til he hath deliuered his brother out of affliction And when hee speaketh of birth in the which the creature is al newe and beginneth to bee hee sheweth that hee which hath shewed himselfe to be a true friende to his neighbour in prosperitie that in time of miserie hee wil begin to declare vnto him more abundantly his loue not by wordes onely but indeede as wee are admonished by the Scripture in expresse examples and testimonies Abraham may bee an example in the deliuerance of Lot and also Moyses Gen. 14. 14 Exo. 1. 12. Gen. 43. Exo. 22. 25. Leui. 19. 9. 10. 18. Deu. 15. 7. Iam. 2. 15. 16 1. Ioh. 3. 17. when hee smote the Egyptian and in the labour that hee tooke to deliuer the children of Israel Ioseph likewise As touching the witnesses they are many in number He sheweth vs also by this birth that if wee haue not shewed some signe of friendship vnto our neighbour when hee was in prosperitie that yet we should begin to loue him in his necessitie in helping him after our abilitie and power By these things wee may knowe and also by experience that the poore the fatherles the widowes and the strangers haue not many friendes 18 A man destitute of vnderstanding toucheth the hande and becommeth suretie for his neighbour Albeit that Solomon doeth attribute want of vnderstanding or faintnesse of heart vnto a man which becommeth pledge for his neighbour yet hee pretendeth not to turne vs away from answering for our neighbours when necessitie requireth and so that wee may doe it without bringing ourselues and our familie into danger of begging our bread miserably and not that strangers shoulde bee set at ease at our cost as hath beene handeled Chapter 6. verse 1. 2. 3. 4. 5. 19 Hee loueth transgression that loueth striefe and hee that exalteth his gate seeketh destruction Forasmuche as there is none of vs that woulde bee esteemed a transgressour neither is there any man that desireth as hee thinketh his destruction let vs vnderstande that when Solomon doth shewe vs that from strife wee come to delight for to transgresse that frō pride or exaltation which is signified by him that exalteth his gate proceedeth death and destruction let vs vnderstande I say that hee doeth exhorte vs that wee shoulde turne away from al striefes which come of enimitie hatred malice and appetite of vengeance Nowe hee sayth that hee which delighteth to haue suche strifes delighteth to doe euil giuing himselfe vnto al sinne and vices in committing the which he thinketh to ouercome his enimie with whome hee is at strife and so strife is the roote of much mischiefe when we are led to strise through hatred and enuie contrarily the strife shoulde bee mainteined when it requireth the maintenance of the honour and glory of God his pure trueth and the edification of his Church against the Heretikes and to defende the righteous innocent against the violēce of the wicked He that loueth such debates loueth not transgression but doeth abhorre it and loueth trueth for he followeth that which God desireth and Iere. 17. 17. 18. 19. Gen. 11 Esa 36. 37. Dan. 4.
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