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
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
much til they disdaine contemne others but also do so assure themselues in their wickednesse that they haue no feare of God nor reuerence to his word The Zodomites were thus high minded The Lord hath wel shewed that he Gene. 13. 13. 18 20. Eze. 16. 49. Gene. 19. 24. Esay 2. 11. 3 15. 5. 21. Luk. 16. 15. 24 abhorred their pride whē he ouerthrew thē He declareth the same in Esay Also our Lord declareth the same in Luke for that which is highly esteemed among men is abhomination in the sight of God The riche glutton likewise which was cloathed in purple and silke c. doeth shewe vs right wel that the proude are much hated with God and are of him abhorred when hee was throwne headlong into hel into such extremitie that hee coulde not obteine a drop of water c. God did wel shewe vnto Nabuchadnezar that hee detested pride c. But nowe albeeit that GOD doeth not dayly shewe vnto vs such examples of his hatred against the high minded and proude persons it is not therefore to say that GOD doeth not alwaies hate and abhorre them and that they shoulde feele the same at the time appointed as the examples and threatninges are conteined in the scripture Hee condemned Dan. 4. 28. ◠Pet. 2. 6. 9. 3. 9. the Citties of Sodome and Gomorrha to vtter ouerthrowe The Lorde knoweth howe to deliuer the faithful out of temptation The Lorde is not slacke concerning his promise and though the Lorde doeth punishe the proude immediatly let vs not waxe obstinate in our sinnes by contemning of his threateninges Let vs not be like vnto these scorners now now I say that wee are come to the last times which say Where is the promise of his comming 2. Pet. 3. 4. For since the fathers died al things cōtinue alike frō the beginning Those which speake think so shall at the last feele that they stroue against god that they haue opened their mouths against the holy one of Israel and haue blasphemed And seeing that God doeth declare vs these thinges by his worde if in steede of fearing that wee bee in his displeasure wee woulde bee assured of his loue and fauour towardes vs if in steede of fearing that hee abhorreth vs wee woulde bee ascertained that wee please him and are acceptable vnto him let vs humblie cast downe our eyes in fearing to offende him in trembling at his worde and not seeking after high thinges c. Thus doing wee may protest with Dauid Lord my heart is not hautie neither are mine eies loftie neither haue I walked Psal 131. 1. Rom 12. 16. in great matters and hid from mee And so farre of shall our destruction bee and that wee shoulde be stricken downe that wee shal rather bee exalted and preserued safe and sounde for whosoeuer humbleth himselfe shal be exalted For the Lorde is nigh vnto thē that are contrite and desolate c Not that we deserue it but it is his good pleasure to giue vs this grace Submit yourselues one vn 1 Pet. 5. 5. to another Deck yourselues inwardly with lowlinesse of minde for God resisteth the proud and giueth grace to the humble Secōdly he hateth and abhorreth a Lying tongue a false and vnfaithfull tongue a tongue that speaketh deceitfully and craftily not without cause for sith that he is faithfull and true euen trueth it selfe we ought to vnderstand that he cannot abide lying but wil punishe it most seuerely and sharpely in the time that hee shal thinke conuenient The Lorde shal destroy them that speake lyes When GOD Psal 5. 6. is so much mooued and offended with falsenesse and lying that hee threatneth the deceiptful and liers with so sharp a punishment they which haue the charge to leade the people vnto saluation and to keepe the same from perishing so much as lyeth in them ought to bee greeuously tormented in their mindes seeing that falsenesse and vnfaithfulnesse deceit and lying are so commonly vsed in the world not onely amongest them which want the worde of God Psal 12. 1. but also amongest them which dare well bragge that they are refourmed according to the Gospell For them chiefly shoulde the Ministers bee most greeued according too the example of Ieremie Iere. 9. 2. Besides this cause wee may marke others whereof the least being considered shal suffice for to iudge and discerne that GOD hath good cause to hate a false tongue and to abhorre it The tongue is one of the highest members of the body not of it selfe for the Lorde hath placed euery mēber in the body as it hath pleased him 1. Cor. 12. 18 The tongue then as the rest of the members ought too bee applied for a weapon of righteousnesse vnto God and if it bee false and lying it is a weapon of iniquitie vnto sinne and so it is a rebel against his maker Wherefore hee rightly hateth it and abhorreth it But to make our tongues to bee weapons of righteousnesse vnto Psal 34. 1. 35. 28. 5. 4 God wee must applie them to that which the Psalmist promiseth I will alwaies giue thankes vnto the Lorde his praise shal bee in my mouth continually And my tongue shal vtter thy righteousnes and thy prayse euery day Contrarily if we apply them vnto deceit and lying then are they weapons of iniquitie the which pleaseth not God for thou art not a God which louest wickednesse neither shal euil dwel with thee And this is vpon good right for such people are not onely rebelles against men but against God also for in them there is no righteousnesse If then wee wil vse our tongues Psal 50. 14. wel wee must giue them to praise God as wee are taught Offer vnto God praise c. And for to do this wel wee must abstaine frō offending our neighbours either indeede or in wordes For God hath saide vnto the wicked What hast thou to doe to declare mine ordināces that thou shouldest take my couenant in thy mouth seeing thou hatest to be refourmed Now as touching ourselues and the corruption of our nature we are all such we must therfore pray that God woulde haue mercy vpp on vs and open our lippes and therewith let vs followe the exhortation of S. Paule Wherfore cast away lying and speake euery man trueth vnto his neigbour Heereby Psal 51. 17. Ephe. 4. 24. we may vnderstand that if wee haue a false tongue first of all we are vnthankefull vnto God not confessing that hee hath giuen vs a wel spoken tongue and not a dumbe as vnto beastes Secondly that wee are more vnreasonable then the beastes when we vse our tongues against the ordinance of GOD the which beastes wil not doe and so wee are rebelles and vnfaithful vnto GOD. Thirdly that we are traitours vnto our brethren These three reasons wel considered wee must not maruell though God abhorre a false tongue For hee hath well
day they continue Solomon doth shew it when he saith 2 She standeth in the top c. This is the same that hath bin saide before in the first Chapter verses 20. 21. But besides that which was there said we must note that Solomon vseth both there and heere a Verbe that signifieth to crie aloude either for ioy or for sorrow Nowe when hee crieth after men and that it is not for any vertue they haue but rather to reproue them for their sinnes then it followeth that the crye is made for griefe and sorrow That it is after men he expresseth 4 O men c. And that it is not for their vertues he sheweth when he calleth them ignorant and fooles saying 5 O yee foolish men vnderstande wisedome c. But although respecting them with whom he hath to doe hee is minded to crie for sorrow pitie and compassiō that he hath to see thē without vnderstanding and without hart yet he crieth chiefly for an other respect to wit because it is his duetie to crie and also that hee crieth not by pronoūcing vaine friuolous things as he declareth 6 Giue eare for I wil speake c. When Solomon in the person of wisdome is not greeued with much speaking but vseth copy and is plentifull in wordes saying I call you my voyce crieth vnderstande be learned hearken hee sheweth vs the great compassion that hee hath of the foolishnesse of men and therewith speaketh cheerefully and doth shewe vs that albeit that after the outwarde apparance wee thinke not to profite by preaching by exhortations and corrections that yet we must not be greeued too doe our office of teaching exhorting correcting reproouing and threatning by following Moses the Prophetes Iesus Christe and his Apostles And also albeit that the ignorant and foolish that wil not yeeld vnto the trueth but followe wickednesse and lying doe wel deserue to be deceiued by lyes and be left in a reprobate sense that yet our office is to speake of excellent thinges worthy to be proclaimed and which are so cleare and manifest that none can bee deceiued in hearing them so that any man cannot be turned from righteousnesse and equitie but that they shew the right way of them rather Solomon doth giue vs well to vnderstande this same when after hauing promised notable excellent or cleare thinges hee promiseth to teach thinges that are right by the opening of his lippes Wherevpon the reason followeth 7 For my mouth shall speake the trueth c. When Solomon setteth trueth in his mouth that speaketh notable things hee 1. Cor. 1. 2. 4 Col. 2. 8. sheweth that the Minister for to declare excellent thinges must not come with highnesse of wordes or wisedome neither must his preaching stand in inticing words of mans wisdome but in pure trueth also that the people should take heed to be ouertakē by Philosophie and vaine deception according to the tradition of men and institutions of the worlde Moreouer when Solomon placeth trueth against wickednesse we ought to vnderdande that the trueth standeth not onely in wordes but in sinceritie of hearte in vprightnesse of conscience in holy thoughtes in good desires and in a strong and liuely faith the which worketh by loue not fained doing good and righteous vnto the glory of God and profite and edifiyng of our neighbour thus doing wee may truely say with Solomon My mouth shall speake the trueth We must also vnderstand that whatsoeuer is contrary vnto the trueth is wickednesse and wee must abhorre and detest it though it haue an external faire appearance and that the wise men of the worlde doe praise it neuerthelesse Solomon speaketh heere chiefly of the doctrine of trueth the which is pronounced for to turne man away from his wickednesse and to guide him vnto iustice and equitie the which he sheweth when he faith 8 Al the words of my mouth c. If thē we would be preserued from frowardnesse and dissolution we must followe the sayinges of wisedome which teacheth vs by Solomon and by the Ministers of trueth whose doctrine tendeth to none other end then that al wickednesse being forsaken we shoulde giue ourselues vnto righteousnesse by deniyng all superstition and idolatrie all infidelitie and distrust all filthinesse and dishonestie all iniurie and wrong al deceipt and vnfaithfulnesse and that wee shoulde serue one onely God by faith in spirite and trueth and our neighbours in loue seeking that which is for their profite in al honestie chastitie It is the righteousnes that is taught vs by the sayings of wisdom to the which we must be very attentiue if we would easily attaine therto and not to remain in ignorance if we wil find them plaine he declareth saying 9 They are all plaine c. Also none but the carelesse ignorant and contemners doe finde the worde of GOD troublesome hard sharpe and seuere It behoueth vs then to be learned to be diligent to get knowledge and to preferre it before al thinges that can be desired in the worlde how precious soeuer they be Solomon doth cal vs therevnto when he saith 10 Receiue mine instruction c. Then shall we haue true knowledge Chap. 2. verses 1. 2. 3. 4. 5. It is not without cause that he doth thus admonish vs as he doth shew saying 11 For wisedome is better then precious stones c. This is the same that he hath saide in the 3. Chapter in the 13. 14. 15. verses and also againe in the same Chapt. in the 16. 17. 18. 19. 20. verses he hath shewed in what sort it is better The reasons that he hath giuen vs heeretofore ought to be sufficient to make vs careful to followe wisedome and to be diligent hearers of his sayings but for to stirre vs vp furthermore Solomon doth shewe vs here againe how wisdome is better when he saith 12 I wisdome dwell with prudence c. What abundance of wealth and what ease and pleasures soeuer man can haue yet hee is neither the wiser nor discreter thē if he were poore miserable but in what state and condition soeuer we be yet if we haue wisedome wee are discrete and wel aduised and gouerned Better is the Eccle. 4. 13. 9. 15. poore and wise childe than an olde and foolish king which wil be no more admonished And there was founde therein a poore and wise man and he deliuered the citie by his wisedome And because there is none of sounde iudgement which doth not much more desire to haue discretion and counsell for to be able to gouerne himselfe and to keepe himselfe from hurt and danger rather then to haue great riches and therewith to be ignorant and foolishe it followeth thereof that wisedome is best I say expresly of sound iudgement for we must not make cōparison of things after the opiniō fantasie of people which are of a frowarde or corrupted iudgement as are al they which haue their minde on this worlde they care
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
except they labour diligently wee wil not looke cheerefully vpon them they vexe and greeue vs and wee cannot bee pleased with them and that is chiefly because wee loue our profite and doe feare to bee hindered but heerewith wee haue an agreement that man doeth naturally detest slouthfulnesse But it is not so much neither so as wee ought For we do not abhor it in our owne persons but so far as we feare to die for hunger or to become poore and beggers Solomon doth somthing signifie this feare by the worde of lusting and when he doth threaten that this feare shal come vpon vs if we be slouthful when he saith But his soule hath naught The slouthful are heere threatened with pouertie and bodily want temporal scarcitie the which is very hard to beare but yet it is nothing in comparison of the spiritual hūger wherewith foloweth the depriuation of eternal riches wherewithal the slouthful shal be takē which haue nothing esteemed the threateninges of Solomon and chiefly they that haue made no account of gathering the spiritual seede of the word which is the foode of life To them also chiefly do the threatenings belong and vpon them are they put in execution not onely in this life but more miserably in the other For if God doe not esteeme them worthy of this present life and the riches thereof much lesse will hee counte them worthy of eternal riches And so the soule of the slouthful which make none account of their duetie shal haue naught for it shal bee depriued of temporal riches and of eternall and heauenly It is not then without cause that Solomon laboureth so often to awake vp the slouthful by such threatenings whē he seeth them in so great danger The care that Solomon hath so often to threaten the slouthful shal profite them that amend and shal make the vnrepentant more vnexcusable Now that such threates should not be executed against vs let vs take heede to turne away from slouthfulnesse and to occupie ourselues diligently in labour euery man according to his vocation So doing our soule shal want nothing but wee shal haue such aboundance of riches that we shal be contented Solomon doeth promise vs it saying but the soule of the diligent c. As heeretofore hee hath promised that hee might print it so muche the more into our wits and for to confirme it more vnto vs and to make vs more certaine of the goodnesse and liberalitie of God towardes vs and that being so assured wee may bee more enclined to giue ourselues vnto labour according to our vocation after as we vnderstande to be his wil. Wee wil therefore giue ourselues vnto labour according as God hath ordeyned it by his worde and as it hath bin handeled here before and wil diligently doe our worke not by desire of enriching ourselues and keepe backe to ourselues what God sendeth vs without making our poore brethren and members partakers thereof with vs. This is not the wayes to abounde and increase in riches nor to make our soules fatte as Solomon doeth shewe it If wee obey vnto his admonitions our soules shall not Pro. 11. 24. 25. 2. Cor. 9. 6. Gal. 6. 9. 1. Tim. 6. 17. onely haue worldly and temporal plentie but also after this life they shal fully enioy heauenly and eternal riches For the Lorde doeth not promise vnto his faithful people earthly riches in this life for to forsake them afterwardes and to suffer them miserably to perishe c. 5 A righteous man hateth lying woordes but the wicked causeth slander and shame If we wil be certaine in our consciences that wee bee righteous and also to giue true witnesse of our wisedome and honestie before men that they may bee edified and that we be no offence to them so much as we can we must abhorre lying as Solomon doth shew vs saying But the iust man hateth lying wordes There is none of vs but hateth to heare lying and chiefly when lying bringeth vs any hurt either to our body to our goods or to our name Such hatred doth not proceed of feare that wee haue to sinne but of feare that wee haue to suffer losse and therefore suche hatred cannot make vs certaine nor our neighbours that wee be honest men but therein for to haue and to giue a certentie that wee are honest men wee must hate ourselues in asmuch as we are enclining naturally to lying according as the Scripture witnesseth it saying That euery man is a lyar as we of our nature do lye euen so also are wee ready to beleeue lying and loue to heare lyes so that we thinke Psal 116. 11 therein is no hurte nor hinderance we delight to heare ourselues praised and wel spoken of and to be flattered in slaundering and in euil reporting of our neighbours whome wee hate Nowe as in two sortes wee loue lying and heereby haue a witnesse that we are wicked and vngodly and also for to haue a certaintie that wee are righteous and honest men we must hate the wordes of lying after twoo sortes so that wee shoulde feare to pronounce it with our mouth and to receiue it with our eares Albeit that al faythfull and true Christians shoulde be thus disposed and affectioned to folow the third nienth commandement For for obseruing of them well wee must not onely beware to abuse the name of God and to lye against our neighbours but wee also ought to procure that none should abuse this holie Name neither speake euil of his neighbours But I say that this same belongeth vntoo al Christians yet chiefly vnto the Ministers of the worde to pronounce trueth and to abhorre the declaring of lyes and to the Magistrates and Iudges not to receiue false accusation So doing the Ministers shal not seduce the people by false doctrines as doe the Friers and Exo. 23. 1. hypocrites neither wil the Iudges pronounce wicked sentences But sith that the Scripture doeth attribute righteousnes vnto them that hate the worde of lying wee must inferre thereupon that the number of the righteous is verie smal and almost none For it is saide Helpe Lorde For there is not one godly man left for the Psal 12. 1 faithful are nourished from among the children of men We conclude also that wee can not be iust except wee doe violence to our nature which is enclined to think and to speake lyes If we let loose the bridle vnto our tongue according as it is drawne and driuen by the natural inclination of man wee shal winne nothing to thinke ourselues iust and to pronounce that we are honest men Solomon by the spirite of trueth doeth pronounce vs to be wicked when he saith But the wicked deuiseth slaunder c. This is not to say that wee must not accuse them which leade a wicked life Besides this let vs note first of al albeit that though one feeleth himselfe to bee slaundered hee wil make so great a matter of
a franke and free hart nor by charitie that they are giuen to worke but that they haue regard to themselues and feare to want And thus Solomon doth not teache vs expresly what we haue to doe but he doth shew vs what our nature is and with what desire it is led and what wee do commonly And yet we must not thinke that he alloweth vs to doe that which he pronounceth heere except that in labouring for ourselues we do also take care of our housholdes and shewe compassion on Ephe. 4. 28. the needie and on the necessitie of the poore and that folowing the admonition let him that stole steale no more but let him rather labour with his handes the thing that is good that hee may haue to giue vnto him that needeth He therfore rebuketh the slouthfulnesse of our nature and therewith doeth somewhat shewe vs that hee which laboureth not is worthy to dye for hunger as Saint Paul declareth for if any man wil not worke let him also not eate Some 2. Thes 3. 10. do take heere trauaile for molestation trouble and punishment and do interprete this sentence as if Solomon did say The foule of man doeth forsake molestation for his mouth giueth him occasion that Mat. 12. 36. 37. is to say That there happeneth great troubles vnto a man that speaketh rashly and without cause This sense is true and very agreeable Iam. 1. 26. 3. 6. to the scriptures it agreeth also with experience notwithstanding it is much constrained and therefore wee wil receiue the first sense the which doeth teache vs that wee must not bee slouthful but at the lest wee shoulde trauaile for to auoyde pouertie I say at the least for that which ought chiefly to induce vs to trauaile is obedience that wee owe vnto our Lorde and consequently the duetie that wee owe vnto our familie and to our poore neighbors For God hath no neede of our trauaile nor of the profit that commeth thereof 27 A wicked man diggeth vp euil and in his lippes is like burning fire When a man ymagineth euil against his neighbour that his wicked enterprise shoulde not bee knowne and that he shoulde not bee let to atchieue the same hee hydeth himselfe so much as he can counterfayting an honest man or at the very least dissembling that hee woulde euil to him whome hee watcheth and yet in the most deepest and most secrete corner of his hart hee looketh and deuiseth by what meanes hee may ouerthrowe and destroy the simple and innocent which doe thinke nothing of his trappes that the wicked hath prepared no more then doth the wilde beastes thinke and know that hunters haue digged pittes for to make them to fal into them Solomon doeth signifie this same saying A wicked man diggeth vp euil Hee attributeth wickednesse and vngodlinesse or as some haue no worthinesse to those which diuise euil and conspire to ouerthrowe the simple and innocent euen God if it were possible for them as are they which bragge themselues to bee reformed after the Gospel and say that they wil mainteine it and yet haue no religion and woulde gladly ouerthrow and put downe the holy doctrine and so consequently God through hatred that they haue conceiued against his seruants And whiles that these wicked and peruerse men digge vp euil labouring to destroy the holy doctrine and al order and pollicie and to bring al to confusion if we rebuke them then they cry that they are honest men and are readie to make them repent which say the contrary in miscalling and reuiling them or vnder colour of iustice causing them to make amendes by restoring their good name In these cryings and manner of doings they bely the holy Ghost who by the mouth of Solomon calleth them men of no estimation and peruerse But finally they shal bee prooued lyers with effect which they shal not helpe for they shal receiue their rewarde with their father their God the Deuil who is the father of lyes a murtherer frō the beginning whom they folow for no thanke to them that the children of God be not murthered Now albeit that sometimes and for a while such kinde of people of no valour and wicked do secretly deuise in their hartes or with their like in their dennes of theeues or on their alebenche yet they cannot alwayes holde out but that at the last by gestures countenances manners of doings and wordes they wil declare their crueltie and shew that they aske nothing but al destruction and desolation Solomon doeth signifie it when hee saith That in his lippes is like burning fire Their heartes are so ful of wicked ymaginations and enterprises that they must needs spue out as drunkardes which haue drunke too much wine euen til they burst They cannot keepe themselues backe from committing of haynouse and cruel actes against those which cannot reuenge themselues and to blowe out threatenings against them which desire nothing but their good and tel lyes and vtter slaunderings reuilings and shameful things against them which folowe trueth and are vnreprehensible before men Solomon compareth these actes and woordes vnto a burning fire for as the fire consumeth al that it meeteth with except it be quenched euen so men of no account wicked and peruerse woulde spoile and destroy by their power and violences by their lyes and slaunderings by their iniuries and reuilings the good and innocent if God did not bridle them so that they worke not such desolation as they would but such as GOD suffereth them The wicked doe vexe and torment themselues greatly for to hurt other as they wel knowe and as also the worldlings doe confesse it for they say they take more paine to doe euil then to doe wel Solomon also signifieth their great trauaile when he saith That they digge vp and that there is a burning fire in their mouthes And thus they are very miserable and woful when they deuise euil for their neighbours But if they remaine hardened and obstinate and that they wil not conuerte from their wicked wayes they shal bee yet much more woeful for they shall bee made voyde of their intentes and the euil that they deuise to doe vnto others shal fal vpon themselues as Caine Pharao Saule Absalom Iudas and other wicked doe nowe feele it and the scripture doeth witnesse it Beholde hee trauaileth with mischiefe hee hath conceiued sorowe and brought foorth vngodlinesse hee hath grauen and digged vp a pit and is fallen himselfe into the destruction that he made for other For his trauaile shal come vpon his owne Psal 7. 15. 9. 16. head c. If wee see this daily come to passe in the worlde God is righteous and though he be slow yet the wicked obstinate hard-harted shal not escape his hands 28 A froward person soweth strife and a taleteller maketh diuision among Princes If we be not madde furious we do rather loue peace vnitie then dissention and warre wherefore
in as muche as in him is hee maketh him authour of vntruth and seeing wee vtterly abhorre the false witnesser yea as it were by nature it behooueth vs to heare and yeelde ourselues attentiue to the worde of trueth and then we shal not be of the number of false witnesses which perishe but wee shal bee in safetie in the Church of our Lord God which is kept by the veritable Secondly after lyers and false witnesses haue once vttered Psal 15. 1. their lyes quite against their consciences to dishonour God and blame and vndoe their neighbours finally they shall haue their mouthes closed and be vtterly confused seeing themselues reiected of God and bee in damnation and death eternal and that the euil which they thought to doe by their lying be falne vpon them for euer without any remedie And also where they see that they whome they woulde haue destroyed vndone and made dombe by their falshoode shal haue their mouthes open and shal speake without cease and not perishe As Abel the righteous although hee was slaine by Caine yet notwithstanding his blood cryed and Gen. 4. 10. Hebr. 11. 4 beeing dead yet hee spake for God had care ouer him as hee wil haue also ouer al them which are attentiue to his worde taking vengeance in his yre and furie vpon those which haue vexed them and placing them in the celestial glorie to haue ioye honour and sauegarde for euer See howe Solomon meaneth that those which heare the worde of God shal speake stil 29 An vngodly man hardeneth his face but the iust reformeth his owne way Although the wicked knowe wel that they doe nothing that is good and that naturally without the scriptures they see that they are guiltie and principally before God as they giue and haue certaine argument thereof when they are afraide of the iudgements of God because their consciences reprooue them of their misdeeds Yet neuerthelesse as Solomon saith They harden their faces That is to say they haue a fierce and arrogant behauiour both in wordes and gesture to giue to vnderstand that they neither feare nor doubt any thing and the more wicked they are the more they striue to assure themselues and set a good face on the matter saying in their heartes wee haue made aliance with death and knowe what hell is And in this opinion they make no account to conuert themselues to any goodnesse bee Esai 28. 15 it to thinke say or doe Solomon sheweth that hee meaneth this by hardening the face When hee saieth But the iust reformeth his owne way For against hardening the face hee putteth reformeth his waies which is no other thing but the feare and reuerence which one hath to the woorde to studie howe to frame his Phil. 2. 3. minde and thought his wordes and workes to the wil of God for to serue him duely and worke his soules health with feare trembling Psa 5. 9. 25. 4. 5. 8. 9. 119. 5. 143. 10. Which thing of ourselues we doe not for it is God which worketh in vs both the wil and the effect according as it pleaseth him Wherefore we haue to pray with Dauid Lord leade me in thy righteousnesse c. 30 There is neither wisedome nor vnderstanding nor counsell against the Lord. We ought to be resolued of this that God aloweth that which is not against him loueth it and maintaineth it and maketh it serue to his honour and to the edification of his according as hee seeth expedient But hee reprooueth the wise and sage men of the world And their wisedom vnderstanding and counsel cursing them ouerthrowing them and destroying them as the scriptures witnesse Whereby it may seeme at first viewe that Solomon saying There Iob. 5. 12. 13. Esa 5. 21. 29. 14. 15. 44. 25. 8. 9. 10. Psal 33. 10. is neither wisedome c. saide against the scriptures And therefore when he saith Against the Lord That is to say which can let or stay the counsel of the Lord ouerthrow his ordinances and breake of his attemptes For although the wise men of the world studie to resist him yet neuerthelesse his wil must needes bee accomplished yea at his only worde without any other adoe Wherefore whē we haue God on our side although we be but a litle handful and folks Psal 33. 8. 9. Esa 46. 9. 10 without force and worldly wisedome yet wee ought not to bee afraide though al the worlde and al the power of hel were against vs but in al safetie to say with Dauid I haue laide mee downe and slept and haue risen vp againe for the Lorde susteined mee I will not be afraide of tenne thousand of men c. Wee ought to confesse Psal 3. 5. that which Iob saith Yea with him is wisdom and force counsel and vnderstanding 31 The horse is prepared against the day of battel but the Lord giueth victorie Men make many preparations for the warres to the end that by the same they may compasse their enemies and obtaine victorie against them or that if it happen that they be too weake they may saue themselues And therefore there is no preparation wherein man more trusteth then in the Horse for a man beeing mounted vppon a light and valiant Horse as him seemeth hee may pursue his enemies with more speede and ouertake them sooner then if hee were on foote and if hee haue neede to flye hee shal saue himselfe the better for this cause the Scripture making mention of warre of assault or of fight speaketh rather of Horses Deut. 17. 16. Psal 20. 8. 9. 33. 16. 17. 76. 6. 7. Esai 31. 1. then of any other Munitions blaming and accusing them that trust therein Wherefore to the ende wee be not blamed and accused of vaine confidence let vs put al the hope of our health victorie and deliuerance in the Lorde as the Scriptures teach vs. And also Solomon nowe admonisheth vs when hee saieth The Horse is prepared for the day of battel Hee forbid deth not that one should defende himselfe against his enemies neither to resist them manfully and to kil and slaie them if hee cannot otherwise discomfite them but he wil that one haue regarde to the Lorde And that we knowe that al our preparations and Munitions Psal 121. 1 123. 1. Psal 124. 1. 127. 1. 144. 1. Psal 145. 18 147. 10. Exod. 14. 24. 15. 1. Gen. 15. 14 are but vanitie and serue to no purpose if God himselfe labour not defending deliuering and sauing vs from the violence of our foes And if we wil feele this aide let vs not feare men be they neuer so wel appointed but let vs feare the Lorde and cal vppon his name And as he can wel saue and keepe the faithful which put their trust in him so can he easily destroy their foes as the Scripture witnesseth whereof the people giue thankes And thus folowing the promise made
curteous then flatterers tale bearers lyars and backbiters feare him not but dare easily come before him and thinke themselues welcome when in secrete they bring him false reportes of their neighbours Contrariwise when the North winde which is drie and impetuous bloweth the cloudes are scattered and yeelde no raine euen so when a personage which is in preheminence sheweth himselfe rude and seuere rough and rigorous as though hee were alwayes angrie the flatterers which desire to distil raine of lyes and backbitinges dare not approch to him but absent themselues away for although they seek stil to cloke their saying for to hide their falsehood yet neuerthelesse a vertuous iudge can wel discouer it and confound them so that they dare not appeare before him and when he hath caught them hee wil scatter them as the dry Northerne wind bringeth the cloudes to nothing Heere Solomon sheweth wel to kinges and rulers of the earth that they ought not to laugh reioyce and take pastimes at flatterers backbiters but rather to be bitterly angry against thē in anger to take reuenge vpon them executing that which Dauid purposed to doe saying Hee that priuily slaundeth his neighbour him wil I destroy He that hath a proude looke and high heart I cannot suffer Psal 101. 5. and hee teacheth vs that to shunne the fury of our Princes and to bee in their grace and fauour wee ought to abstaine from lying detraction and falshood for heere aboue it is saide that the iust mans lippes doe please kinges c. And so one may see that al is out of order when kings giue entertainement rather to flatterers and backbiters then to men of trueth and also men seeke to please them rather Pro. 16. 12. by lyes then by trueth Let vs learne also euery one of vs not to fauour in any case lyars and backbiters but rather shewe them an angry countenance to giue them to vnderstand that wee haue them in horrour and detestation to the end that they withdrawe themselues from vs and bee mute and dumbe before vs if so be it they wil not speake trueth Otherwise wee are giltie of lying and detraction seeing we take pleasure in hearing them 24 It is better to dwell in a corner of the house top then with a contentious woman in a wide house Wee haue seene this sentence worde by worde Neuerthelesse this repetition vsed of the holy scripture is not vnprofitable but rather Pro. 21. 9. necessary because of our rudenesse and negligence or rather as concerning this present sentence because that commonly women are the more proude and arrogant they are the more stout and obstinate in their wickednesse and as it were enraged insomuch that they wil not rest vpon reason what warning soeuer one giueth them also because men are more attentiue to match themselues with riche women which are come of a good house and kinred then to inquyre of their womanhood and good manners of their modestie and humilitie This auarice or disordinate desire is marked by the wide house For these causes I say Solomon setteth againe before vs this present sentence to reprooue men and women according as they deserue And as the repetition is not superfluous so it shal not bee vnprofitable to apply to this place present that which was saide in the 21. chap. 9. vers 25 As are the colde waters to a person fainting for drinke so is good newes from a farre country When any body hath long suffered hunger and through the long suffering of the same is waxed faint and out of hearte if he finde any colde well of water or fresh running riuer hee taketh pleasure to drinke thereof hee stencheth his thirst hee recouereth strength and is renewed againe Euen so if any one haue his friend in a farre countrie and thinketh that this friend is very conuenient for him yea necessarie hee wil bee vexed and greeued greatly and wil as it were pyne away when his friende hath not of long time sent him any newes But if his friend haue a care of him and if hee bee diligent to let him vnderstande of his newes which bee pleasant and profitable to him his griefe wil passe his languor wil cease hee is well recreated and refreshed and hartely thanketh his friende that hath him so in remembrance Nowe whyles wee are present in body we are absent in the Lorde which is the best friend that wee can haue And so in respect of vs that walke in this earthly country by fayth and not by sight our God is in a far country And if so beit he sende vs not and distille downe vpon vs his fresh waters if hee sende vs not of his good newes wee languishe and are faynt through spirituall thirst with the which hee hath threatened the children of Israel We languish I say and waxe faint if wee haue the true knowledge of the bountie and clemencie of our God and Amos. 8. 11. 12. knowe howe great a gift it is to enioy his worde and serue him according to the same and not to haue libertie to doe it in the company of the faythful Dauid was seased with such languor and faintnesse As hee expresseth it If wee wil bee free from the foresayde Psal 42. 2. 63. 2. manace and not lye long in languor let vs harken to our GOD which inuyteh vs so courteously by his Prophete All you that are thirsty come vnto the waters c. And to obay him let vs come to Esa 55. 1. Mat. 11. 28. Iohn 7. 37. Iohn 4. 10. 13. 14. Iesus Christ who also inuyteth vs and hee wil giue vs of the water of life which wil keepe vs from thirst for euer And also it is hee which is sent from a farre For hee discended from heauen and brought good newes to the worlde And as hee hath begunne to bring vs this good newes so hee continueth it by his ministers whereof wee ought to bee rauished in admiration and make great account and bee ioyfull saying Howe fayre are the feete of him vpon the mountaines which hath pronounced and published peace and goodnesse which preacheth saluation who saith to Zyon thy God raineth wee were very farre from our Lorde GOD by our sinnes and abhominations and lykewise wee were his enemies and yet he hath not letted to loue vs and sende vs his good newes And therefore wee ought to remember that wee which were of late Gentils in the fleshe were at that time without Christ strangers Esa 57. 10. 66. 19. Eph. 2. 17. 11 in the common weale of Israel and strangers of the alliances which contained promise c. But now by Iesus Christ wee which were then a farre of are made neere by the blood of Christ 26 A righteous man falling downe before the wicked is like a troubled wel and a corrupt spring Men iudge by the world that they behaue themselues wel if they maintaine themselues peaceably with euery one
man keepeth it tyll afterwardes That is to saye Albeeit that the wise after his wisedome beeing solde vnder sinne is prouoked to shewe foorth his wrath and his choler yet neuerthelesse by the wisedome wherewith hee is indewed hee restraineth it and powreth not foorth his thought but keepeth it backe til afterwardes that is to say till hee see that it is needefull to declare it or til afterwardes signifieth that hee committeth the matter vnto God who can at the last wel shewe what he thinketh of the foolish and to bee reuenged of them 12 Of a Prince that hearkeneth vnto lies al his seruauntes are wicked Forasmuch as the Princes of the worlde haue great burdens that also in great number the which they cannot wel execute by themselues as Iethro doeth declare to Moses for this cause they haue neede to haue officers and Ministers vnder them that they may beare a part of the charge and burden as sayth Iethro Exod. 18. 18. 21. 22 Nowe the right and true Princes do desire to haue good ministers and good officers and are careful to admonish them to doe iustice and iudgement as did king Iosaphat They that are like vnto 2. Chro. 19. 6. 7. him doe not desire to haue about them a great number of Ministers to serue them with a faire shewe to bee magnified and exalted aboue their subiectes by pride and arrogancie They desire not to bee accompanied in their houses with scoffers and iesters talecarriers flatterers and slaunderers but they followe what Dauid protesteth to doe I wil knowe the perfect way and wil walke in my Psal 101. 3. house with a perfect hearte Contrarily wicked and vnfaithfull Princes doe gladly hearken vnto flattering tales false reportes and backitinges and therefore they loue not to haue either in their townes or houses vpright and true men but doe reiect yea persecute thē For this cause they can haue none other but wicked ministers and seruantes as Solomon doeth very plainly pronounce saying Of a Prince that hearkeneth vnto lyes c. We may heere alleadge Pharao Saul Acab and other Wee may say also that there is a threatning enclosed within this sentence to wit That God for to punish the Princes that delight to heare lying tales wil not suffer that they shal bee serued with good and vertuous men but as they are wicked euen so doth God giue them for their companions wicked men which wil bee very readie to shew them some wicked act of vnfaithfulnesse as they also are vnfaithful vnto God when in steede that they shoulde continually meditate in the lawe of God and haue al their delight therein for to learne to followe the way of trueth they giue themselues vnto lyes Therefore let the princes which desire to be wel serued become the true good seruants of God who loueth trueth the which they ought to follow for to serue him rightly and minister iustice truely otherwise they serue the Diuel and iniquitie reigneth in them by the which the feeble poore and innocent are oppressed 13 The poore and the vsurer meete together and the Lord lighteneth both their eies Solomon hath saide heeretofore The rich and the poore meete together the Lorde is rhe maker of them al and nowe hee Pro. 22. 2. saith the same sauing that in steede of the rich hee setteth the vsurer But there is no great differnce therein for oftentimes wee see the riche men of the worlde to be giuen vnto vsurie spoyling to deceit and fraude for to attaine vnto greater riches Wee see almost dayly that the vsurers become riche or at the least labour to bee riche The poore then that is destitute of worldly riches and the vsurer whose minde and affection is altogether set to make profite of and to multiply his golde and siluer and other goods to the hinderance of his neighbours and chiefly of the needie and poore though they bee of a cleane contrary state yet doe they meete together that is to say that they are mingled together and occupie one with another The poore man hath need that the vsurer should helpe him with his abundance and the vsurer which is ful and riche cannot himselfe doe all his businesse alone wherefore hee must needes set the poore man on worke Beholde howe the poore and the vsurer meete together Notwithstanding it often happeneth that the poore man being pinched greeued with his needinesse and pouertie and distrusting to be able to obteine that which is necessary enuieth the prosperitie of the vsurer and the vsurer that hath a couetous hearte and aboundeth in riches doeth contemne the poore either by pride or for feare hee shoulde want himselfe Nowe they both proceede thus through want that they know not that God made them and that as hee hath made them so wil he also mainteine them in this life and giueth them wit and vnderstanding for to knowe howe to gouerne themselues in this worlde as Solomon hath wel noted saying that the Lord is maker both of Pro. 22 2 the poore and riche and nowe when he saith The Lorde lighteneth the eies of them both For to lighten the eies is to quicken and to comfort as it is so taken in diuers places of the scripture Behold howe God lighteneth the eies both of the poore man and of the vsurer quickening giuing thē knowledge 1. Sam. 14. 27. 29. Esdr 9. 8. Psa 13. 4. but there are fewe poore and vsurers that doe knowe the same as we may iudge for that that there are but a few poore men contented with their estate and very fewe also of vsurers which doe lothe and abhorre their estate to forsake it and to abstaine from al extortions and exactions from al fraude deceite and spoyling If it were otherwise they woulde euery where obey the admonition of Saint Iames that hee which is of a lowe and poore estate woulde reioyce ween hee is exalted contrarily the rich would Iam. 1. 9. 10. 11. reioyce in his lowe degree and when hee is abaced c. As touching the rest let vs note that when God lighteneth aswel the eies of the vsurer as of the poore and that hee maketh the Sunne to rise both vpon the good and bad we ought not to iudge of med according Math. 5. 35. to the prosperitie they inioy nor after the aduersitie they suffer For also most commonly the righteous are in miserie and calamities they are afflicted tormented and persecuted and the wicked prosper and floorishe they are honoured and praised as hath beene already sometimes handeled Some vnderstand by lightening of the eyes gouerning and moderating the heartes and mindes so that God maketh the poore man to bee contented with his state and the vsurer not so sore to afflict the poore man as hee woulde the which conteineth trueth Othersome vnderstande that God hath mercy on whome hee wil and sheweth mercy to the poore man to the rich to the sinner and vsurer And this sense