wil pleade their cause against thee This is as though he said because Orphans are weake quyte voide of al humane succour thou art so hardie as to polle and oppresse them but although men haue no care to take their cause in hand withstand the outrage violence that thou vsest to them or that thou thinkest thy selfe the strongest and none dare nor can resist thee yet neuerthelesse they are not voide of succour They haue a redeemer who not only hath good wil to deliuer them from thy hands and violence but also power which power he wil imploy against thee and thou shalt not resist him And as Orphans and fatherlesse children through their weakenesse and smal strength cannot let thee to eate them and destroy them euen so what valiancie soeuer thou hast yet canst thou not let but God wil bee reuenged vpon thee and wil put thee to perdition Hee is their father wherefore hee wil doe his duetie to maintaine his children The Play of Psa 68. 6. the strong redeemer shal be that he wil make knowne the wickednesse of the oppressours he wil condemne them and reuenge himselfe vpon them and they shal notwithstande nor haue any succour at al. 12 Apply thy hart to vnderstanding and thy eares to words of knowledge Esa 10. 2. 3. Oftentimes already Solomon hath sought to make vs attentiue to the doctrine of God the which hee calleth one while lawe another while instruction and another while wisdome science and vnderstanding He doth the same againe in this present sentence And it is because we haue great need to be ofteÌ„ aduertised of that which appertaineth to the glorie and honour of God to our saluation the edification of our neighbours for of our owne nature wee are so giuen to the worlde that wee despise that which is of God and it seemeth to vs that it is but time lost to apply ourselues theretoo because we be not thereby the more exalted to wordly honours nor more enriched with substance but the rather despised and reiected polled and oppressed Neuerthelesse if wee wil be exalted to true and perpetual honours and enioy the goods which wil not perish wee ought to followe that which Solomon hath alreadie often taught vs and that which presently he doeth teache vs. And to doe this same we ought to apply al our vnderstanding to learne to serue God and our neighbours and therein to spare neither bodie nor minde as God hath created both the body and the spirites and wil that wee bee wholy his and our neighbours True it is that the harte is the principal as wee ought to vnderstande it by many witnesses of the holy scriptures wherein is saide that God beholdeth the hartes and that wee are admonished to feare him and loue him with al our hart and that true worshippers worship the father in spirite and trueth And Solomon signifieth it heere somewhat when in the first place he requesteth the applying of the heart And afterwardes sheweth vs that by the right affection of the heart the outward senses ought to bee applyed to receiue instruction which hee calleth wordes of knowledge And in this manner hee sheweth vs that we are not sufficiently instructed if wee giue not our hearing to the woorde of the Lorde the which is our knowledge And so that the preaching of the word is very necessary for vs insomuch that without this holy ministery wee are all ignorant Not that God is not sufficient and of power to instruct vs otherwyse without outward meanes by reuelations and secret inspirations But he wil haue vs to folowe the order which he hath established in his Churche and that by mens meanes we be taught 13 Withdraw not correction from the childe if thou beate him with a rod he wil not dye It hath beene spoken of the chastizing and correction of children But because for the most parte children are very harde to gouerne Prou. 13. 24. 19. 18. 22. 15. and almost vncorrigible and there are many foolish fathers and worse mothers which wil neither chastise nor suffer others to correct their children for they striue to persuade themselues that they feare that one wil kil their children because they are tender and delicate in which doing they thinke themselues more wise theÌ„ the holy Ghost And yet they loue not their children so tenderly as they ought and haue not that care ouer them which they shoulde haue For perswading themselues that they preserue the bodies of their children not willing that they should in any wise be touched they send as much as in them lyeth their soules to perditioÌ„ maintayning them in folly and wickednesse for this cause Solomon not content with the former admonitions sheweth nowe that they ought not to be afraide that the rod wil hurt the children when he saith Withdraw not c. He is not content to say Correct thy child but considering how profitable it is to continewe in brydling and correcting children he wil not that parents hauing once begunne to chastice them shoulde leaue of incontinent and grieue to take the paine and care about them to correct them As many parents will giue ouer their children after that for one or two corrections they cannot make them to amende Either they despaire of them or else are afraide to make them dul and blockish or else vtterly to kil theÌ„ Solomon wil haue fathers and gouernours of children to continew in correcting and chastising them according as they shal see needful and therefore hee saith Withdraw not correction c. And to shewe that hee meaneth not correction only of wordes he addeth If thou beat him with a rod c. He knewe that children woulde put no beleefe in woords nor make no account of verbal speeches therfore he would haue one to deale with the rod and promiseth that the bodie shall not be hurt therewith so that death shal folow for he sayth Hee shoulde not dye Wherein he instructeth parents and sheweth them that they ought not to spare the rod but shoulde make â—heir children feele it sharply to make them remember to behaue â—hemselues wel and not to returne to their wonted folly And sheweth them that the markes or little woundes which they shall make with the rod vpon the bodie of their children shall not bee mortall Also parentes are admonished that in chastising their children they seeke not to kil them One may say moreouer that when Solomon sayth He should not dye That he giueth vs somewhat to vnderstande that those parentes which are carefull too correct their children doe saue them from the gallowes and doe let them from being executed by iustice Contrariwise they which make no account to chastice them send them to the galowes as much as they can but Solomon sheweth vs another deliuerance which is greatly to be set by when he sayth 14 Thou shalt beate him with a rod and deliuer his soule from hell The temporall gallowes or gibbet
Solomon exhorting vs to trust in God would haue vs to loue him as Moses saith Nowe if wee doe thus loue God we wil worship him in spirit and trueth and wil cal vpon Deu. 6. 5. him chiefly in our spiritual necessities knowing that it is hee onely which wil and can prouide for al our necessities If wee doe truly knowe that hee is such a one wee wil feare to offende him and wil rather suffer al miseries yea death it selfe then to doe any thing which might displease him The trust then that Solomon requireth of vs importeth a true knowledge of the goodnesse and power of God towarde vs whereby we are led to loue him and feare him to woorship and cal vpon him And when all the hart is required theretoo for it is the ruler of the woordes and woorkes euen of al the body the which is vnmoueable dead without the hart it foloweth thereof that wee doe not trust in the Lorde except wee apply al our woordes and woorkes yea our whole body to his seruice Likewise when Solomon maketh an Antithesis setting our wisedome against trust in God wee must Rom. 6. 13. 12. 1. vnderstande that the wise of this worlde haue no trust in GOD wherevppon it followeth that they giue him no obedience that pleaseth him 6 In al thy wayes acknowledge him For the secondâ— commaundemente Solomon woulde that wee shoulde acknowledge GOD not in one point onely but in all our waies For to vnderstande the same commandement well let vs knowe that our VVayes are our thoughtes and affections desires willes purposes counsels enterprises wordes and workes and whatsoeuer wee doe and suffer Wee must in al these things acknowledge the Lorde that is to say wee shoulde not thinke purpose noâ— take any thing in hand except wee bee sure that God guideth al by his spirite If wee speake that it shoulde bee as the 1. Pet. 4. 11. wordes of God if wee doe any workes that they shoulde bee as by the power which God giueth vs that he may be glorified in all thinges To bee short let God bee our ruler and guide working in vs both the wil the deede according to his good pleasure Phi. 2. 1â— by his direction let vs imploy ourselues about our saluation with feare and trembling Likewise if wee suffer any afflictions after what sorte soeuer they bee let vs knowe that wee haue well deserued them for the offences that wee continually commit against the Maiestie of our good GOD by whose hand we are chastened and not by other and therefore wee must receiue his chastisementes paciently with thankes giuing in following Iob and the Prophetes Thus dooing wee shall acknowledge Iob. 1. 21. Iam. 5. 10. the Lorde in all our wayes But if we doe slacke the bridle vnto our affections and lustes wee doe not acknowledge the Lorde but deny him and blaspheme his holy name and prophane it so muche as lieth in vs. And forasmuche as there is none so righteous whiche can boaste that hee acknowledgeth thus the Lorde therefore it is necessary for vs all to lay our mouthes to the ground not to take the boldnesse to lift vp our face on high but that with al feare and humblenesse truely to confesse innumerable faultes and to pray vnto GOD that he would not enter into iudgement with vs but bee mercifull vnto vs poore sinners graunting vs grace that wee may acknowledge him in all our wayes If wee call vppon him thus in trueth and in feare hee will not suffer vs to goe out of the way and to wander in the broade way of damnation but as hee promiseth vs by Solomon he will direct our pathes to bring vs to life This coÌ„mandement ought to bee greatly esteemed of vs considering the promise which is added therevnto For there is none that delighteth to goe astray out of his way except hee be out of his wittes but rather will take a guide to leade him and to carry him the right way and spare not to giue him money to bee led the right way Therefore we must bee very careful to acknowledge the Lorde in our wayes and wee shall not wander out of them for wee shal haue a trustie Guide who offereth himselfe vnto vs freely as Solomon doth shewe vs saying And he shal direct thy wayes Solomon is not witnesse alone of this promise but also his Father Dauid before him Gracious and righteous is Psal 25. 8. the Lorde therefore will he teache sinners in the way And before this Moses was a witnesse thereof When hee promiseth the Deu. 28. blessing of God in al thinges vnto them which obey him And then because of this promise added wee ought to haue the commandement in great price we must also be diligent to pray Shewe mee thy wayes O Lorde and teache me thy pathes For albeit the chiefe direction of our pathes is to acknowledge the Lord in Psalm 25. 4. all his waies yet the promise doth teach vs that it coÌ„meth not of our owne power nor by free will that we acknowledge the Lord in al our wayes to walk in the right way in safetie but it commeth of the onely grace of God If it remained in vs it shoulde not bee needeful for God to make vs any suche promise but it should bee superfluous the which wee ought not to say nor to thinke Wee must therefore humble ourselues and say with Ieremie O Lorde I knowe that the way of man is not of himselfe â—er 10. 23. neither is it in man to walke and to direct his steps If in thus acknowledging we pray continually with Dauid Leade mee O Psalm 5. 8. Lord in thy righteousnesse because of mine enimies Make thy waye plaine before my face And againe Teach mee thy way O Lorde and leade mee in a right path because of mine enimies Psal 27. 11. And albeit wee haue many imperfections yet wil God accept our acknowledging for perfect Therefore let vs acknowledge all thinges to depende vpon God and take nothing in hande without his will Let vs not be like vnto them which say Let vs goe to Iam. 4. 13. day and to morrowe vnto suche a Towne and dwell there a yeere c. 7 Be not wise in thine owne eies but feare the Lord and depart from euill 8 So health shal be vnto thy nauell marrowe vnto thy bones In this third commandement Solomon doeth expounde vnto vs how wee shoulde acknowledge the Lorde in al our wayes for to do it hee giueth vs three instructions The first is Bee not wise in thine owne eies Whereby he would that we shoulde renounce our wisdome and that we should not thinke to bee able for to gouerne and guide ourselues in our wayes The second is Feare the Lorde Whereby hee woulde not haue vs to followe the affections of our fleshe the which doth cause vs to despise God and to stande vp against him and that renouncing
that delighteth in the knowledge of God and his worde which is the true knowledge setteth nought by that which pleaseth the flesh and suffereth to bee taught more and more and receiueth with humblenes al discipline and correction to mortifie thereby the fleshe which the fooles doe not but hate that wherewith the fleshe is not delighted and doe persecute those both by word and deed which labour to instruct them Such was S. Paule before his conuersion Such are Idolaters of whome the worlde is full for among tenne millions scarce may one bee founde which is not either foolish either scorning either a foole or which hath them not altogether The Ministers then of the worde wil chalendge nothing to themselues but knowing it is God which worketh by his wisedome wil doe their Ministerie in feare and trembling without promising any thing of themselues and wil confesse the great inestimable goodnesse of God which he hath vsed and doeth vse towardes the world when he disdained not neither yet doeth disdaine to abase himselfe so low as to warne the foolish scornful and fooles by his wisedome the which notwithstanding is in such wise outraged that it is thought foolishnesse For Saint Paule sayeth The preaching of the Crosse is to them which doe perishe foolishnesse 1. Cor. 1. 8. 23 Turne you at my correction loe I will poure out my mynde vnto you and make you vnderstande my wordes When wisedome crieth after the foolish scorneful and fooles shee first accuseth reprooueth and correcteth them without condemning them and making them dispaire for shee rather laboureth to cause them to amend by repentance and fayth Shee saith not because ye loue foolishnesse scornefulnesse and folly you are vndone ye are lost for euer but shee sweetely entreateth them saying Turne you c. As if shee did say when I reprooue and â—orrecte you when I shewe you your foolishnesse scornefulnesse and hatred against the true knowledge harden not your heartes at my correction but suffer yourselues to be taught of it forsaking your wicked way and your vnrighteous thoughtes through which you haue bene turned from the Lord and come againe to seeke the Lord while he may bee founde and call vppon him while he is nigh the which you shal doe if you hate that which you loue and would haue and if you loue and desire that which you hate Nowe to the ende that your heart may thus returne at my correction I wil poure out my spirit as it were a spring Esai 11. 2. Ioh. 14. 16. vpon you which is the spirit of Wisdome c. Who is the comforter The Spirite of trueth which instructeth al thinges and leadeth into al truth By it wil I make you vnderstaÌ„d that that which I commaund is righteous that I chide not rashly and without aduisement that I threaten not wrongfully and by himselfe wil I witnesse to you of the certaintie and trueth of my promises Now Solomon sheweth wel here that he is not onely a teacher of the lawe but also of the Gospel for he is not contented to reprooue vices to commaunde and to forbid which is the office of the lawe but as our Lorde sayeth with repentaunce hath added sayth Repent and beleeue the Gospell and hath commaunded Mar. 1. 15. Luk. 24. 47. his Apostles to doe the like Euen so Solomon with repentaunce ioyneth fayth when hee promiseth the holie Ghost and the vnderstanding of the wordes of God which are the infallible trueth For fayth is a certaine knowledge and assurance that God loueth vs that he is our Father and our Sauiour through Christe as the holie Ghost witnesseth vnto the faythful by the preaching of the Gospel which he printeth in their heartes sanctifiyng and regenerating them As touching the rest when wee are corrected to conuert there is nothing offered which pleaseth the fleshe the sensuall man nor olde Adam for it is high and proude and can abide no correction The whole worlde is naturally infected and corrupted with suche vices as pride and impatience and therfore it is no maruell though there be so many incorrigible people vnto whom wee must not bee like For neither the corrupted nature of our fleshe and sensualitie nor yet the multitude shall excuse vs and deliuer vs from perdition if wee followyng them conuert not when we are corrected in the name of God and by the doctrine of the holy scripture the which is giuen by inspiration of God and is profitable to teach to improoue to correct c. Furthermore when calling vs to repentance God promiseth vs 2. Tim. 3. 16. his holie spirite wee must vnderstande that repentaunce is not a worke of man but of God who regenerateth vs and renueth vs by his holie spirite as appeareth by the witnesse of Ezechiel A newe heart also wil I giue you and a newe spirit wil I put within you c and consequeÌ„tly it is not of our free wil that we repent Eze. 36. 26. but of the onely mercy of God which wil not the death of a sinner The which also Ieremie confesseth saying O Lord I know Eze. 33. Ier. 10. 23. Ier. 31. 18. that the way of man is not in himselfe and therefore he prayeth on this wise Conuert thou me and I shal bee conuerted Moreouer we learne here that the wordes of God are hidden from vs if the holy Ghost be not giuen vs to instruct sanctifie vs. We must then pray with Dauid Create in me a cleane heart O God and Psal 51. 12. renue a right spirite within me Finally sith that in bidding vs repent God promiseth vs the knowledge of his wordes wee may perceiue who are the true repentants and who not and likewise that they which make no accompt to repent vnderstand not the wordes of God though they say what they list 24 Because I haue called ye refused I haue stretched out mine hand and none would regard 25 But ye haue despised all my counsel and would none of my correction 26 I wil also laugh at your destruction and mocke when your feare commeth 27 VVhen your feare commeth lyke suddaine desolation and your destruction shal come like a whirlewind when affliction and anguish shal come vpon you 28 Then shall they call vppon mee but I will not answere they shall seeke mee early but they shall not finde mee After Wisdom hath willed the foolish the scorners fooles to repent beholding the greatest part yea almost al vncorrigible obstinate hardned more more shee maketh coÌ„plaint against theÌ„ threateneth theÌ„ Shee complaineth of that that by her seruantes the Patriarkes and Prophetes shee hath cryed and doeth cry vpon the foolish to haue them returne to repentance presenting them her spirite through the vnderstanding of her words and that yet they refuse to repent to receiue the holy Ghost and to apply their wittes to her wordes 25. But ye haue despised In continuing stil her coÌ„plaint shee sheweth how farre
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
almose and liberal towardes their needy neighbours are vnrighteous and deserue wel to bee punished euen with death as Solomon doeth wel declare when hee setteth the deliuerance from death against not profiting This is asmuch as if hee saide so much it wanteth that the couetous doe receiue any profite of that which they heape togither by the hinderance of their neighbours that they shal dye eternally but they that shal vse liberalitie and beneuolence taking heede from doing of wrong to their neighbours and giuing to euery man his owne shal bee deliuered from death and so shal liue foreuer Heere Solomon taketh iustice for hospitalitie and liberalitie for almes and good deedes for the workes of charitie and loue as the Scripture taketh it in other places But it may here seeme that Solomon doth attribute power vnto our workes to saue vs and so wee shoulde not obteine eternall life through grace but by our merites I answere that of ourselues wee are altogether voide of righteousnesse and if wee doe any workes it is because that God fauoureth vs and worketh the same in vs by his holy spirite and then he alloweth our workes of his onely goodnesse and not of their owne worthinesse and because they are pleasant vnto him he promiseth to reward them and doth attribute vnto them that which belongeth vnto his onely grace mercy And this is because he doeth freely loue vs buriyng all our faultes for neuer more to remember them And so albeit wee can deserue nothing by our works yet are they not in vaine for if they be done according to the word of God in vprightnesse of conscience they are witnesses that he loueth vs and doe assure vs that we shall not perishe but do fully certifie vs of eternal felicitie Besides this let vs note that they which haue the goodes of this world and care not to do good vnto others do possesse the treasures of iniquitie though they labour not to drawe vnto themselues the riches of others and that that they possesse be well gotten or be attained by gift or by succession of kindred 3 The Lorde will not famishe the soule of the righteous but hee casteth away the substacnce of the wicked Wee may see the wicked prosper and to abound in wealth they haue their ease and pleasures they spende their time ioyfully and haue rest and quietnesse and in the meane while the faithfull which studie to follow righteousnesse are poore and suffer muche sorrowe This is common and ordinary through all the world wherevpon it commeth that the children of God do enuie and are greeued and greatly tempted to forsake all righteousnesse and innocencie and to followe all wickednesse that they may be partakers of the ease with the wicked and to prosper for a time as they doe They which flatter not themselues in their infirmities and imperfections and that truely knowe what they are doe know and feele howe they are tossed with suche temptations Dauid in his Psalmes doeth declare to haue felt it as he confesseth Hee admonisheth vs not to vexe ourselues at the wicked neither to enuie them that Psal 73. 2 worke wickednesse And by the discourse of the Psalme hee sheweth vs that the goodly shew of the wicked is nothing but vanitie and that the poore estate of the faithful is much more better and more profitable then it seemeth or is thought to bee In following this doctrine Solomon would not haue fathers mothers to feare that their children which they shall instruct in wisedome and righteousnesse shoulde perishe and starue for hunger though they gather no great treasures for them Hee also instructeth vs all generally that wee should not put our trust in our goods though we abounde in them and that wee shoulde not bee discouraged whether we haue little or much prouided that we delight to walke in a safe conscience as God teach vs by his worde For to bring vs vnto this and to perswade vs it hee saith The Lord will not famish c. Our Lorde doeth giue vs the like doctrine in the sixth Chapter Mat. 6. 24. of Saint Matth No man can serue two maisters and so foorth to the ende of the Chapter But they which haue forsaken the Gospel and receiued the interim they which dare not confesse Iesus Christ for feare of loosing their liues goods do not beleeue his promises made by Dauid Solomon and Iesus Christe which haue spoken by the spirite of GOD and thus so muche as they can they make God a lyar spoyle him of his trueth and consequently of his diuinitie seeing hee cannot be God without his trueth Suche kinde of people and others which do trust in their riches shal finde themselues deceiued as they deserue They thinke to bee safe from euil and that their goodes shall not faile them but Solomon saith The Lorde casteth away the substance of the wicked The Lorde doeth this in diuers sortes as is dayly prooued to wit by warre by lawe by tempestes coldes and surfettinges in these manners hee casteth away the substance of the wicked when hee spoyleth them of them or that hee take them from the middest of their goodes when they thinke themselues to bee at rest and that it seemeth vnto them that nothing can hurt them Moreouer first of all let vs note that as in the seconde verse righteousnesse is taken for beneuolence so also in this place by the righteousnesse is ment him that renounceth all couetousnesse and doth dedicate himselfe to do good vnto his neighbours according as God hath made him able and feareth not that his goodes shoulde diminish or hee Psal 37. 16. 25. suffer want hee saith with Dauid A smal thing vnto the iust man is better than great riches to the wicked and mightie Againe I haue beene young and am olde yet I sawe neuer the righteous forsaken nor his seede begging breade Secondly that if wee would be satisfied we must fly the company of the wicked not to spare our goodes from the poore Thirdly that wee must not attribute any thing vnto fortune or chaunce as doe the vnfaithfull and idolaters which haue no true knowledge of God neither of his prouidence but as wee knowe that to him onely belongeth the conseruation and gouernment of all riches euen so also doth wasting and destruction It is he that satisfieth and giueth power to the meates and drinkes to susteine vs It is hee also which breaketh and ouerthroweth all substance of bread and wine taking from them the power of nourishing And thus it is needefull for vs that wee aske and craue of the Lorde Giue vs this day our dayly bread c. Fourthly when Solomon doth promise vs that which we see not with our corporall eyes but doe prooue and feele the cleane contrary after the sense of the fleshe hee teacheth vs that wee haue neede of faith whereby wee may bee armed against the slaunders of the crosse For when wee see that the wicked prosper
except they labour diligently wee wil not looke cheerefully vpon them they vexe and greeue vs and wee cannot bee pleased with them and that is chiefly because wee loue our profite and doe feare to bee hindered but heerewith wee haue an agreement that man doeth naturally detest slouthfulnesse But it is not so much neither so as wee ought For we do not abhor it in our owne persons but so far as we feare to die for hunger or to become poore and beggers Solomon doth somthing signifie this feare by the worde of lusting and when he doth threaten that this feare shal come vpon vs if we be slouthful when he saith But his soule hath naught The slouthful are heere threatened with pouertie and bodily want temporal scarcitie the which is very hard to beare but yet it is nothing in comparison of the spiritual hūger wherewith foloweth the depriuation of eternal riches wherewithal the slouthful shal be takē which haue nothing esteemed the threateninges of Solomon and chiefly they that haue made no account of gathering the spiritual seede of the word which is the foode of life To them also chiefly do the threatenings belong and vpon them are they put in execution not onely in this life but more miserably in the other For if God doe not esteeme them worthy of this present life and the riches thereof much lesse will hee counte them worthy of eternal riches And so the soule of the slouthful which make none account of their duetie shal haue naught for it shal bee depriued of temporal riches and of eternall and heauenly It is not then without cause that Solomon laboureth so often to awake vp the slouthful by such threatenings whē he seeth them in so great danger The care that Solomon hath so often to threaten the slouthful shal profite them that amend and shal make the vnrepentant more vnexcusable Now that such threates should not be executed against vs let vs take heede to turne away from slouthfulnesse and to occupie ourselues diligently in labour euery man according to his vocation So doing our soule shal want nothing but wee shal haue such aboundance of riches that we shal be contented Solomon doeth promise vs it saying but the soule of the diligent c. As heeretofore hee hath promised that hee might print it so muche the more into our wits and for to confirme it more vnto vs and to make vs more certaine of the goodnesse and liberalitie of God towardes vs and that being so assured wee may bee more enclined to giue ourselues vnto labour according to our vocation after as we vnderstande to be his wil. Wee wil therefore giue ourselues vnto labour according as God hath ordeyned it by his worde and as it hath bin handeled here before and wil diligently doe our worke not by desire of enriching ourselues and keepe backe to ourselues what God sendeth vs without making our poore brethren and members partakers thereof with vs. This is not the wayes to abounde and increase in riches nor to make our soules fatte as Solomon doeth shewe it If wee obey vnto his admonitions our soules shall not Pro. 11. 24. 25. 2. Cor. 9. 6. Gal. 6. 9. 1. Tim. 6. 17. onely haue worldly and temporal plentie but also after this life they shal fully enioy heauenly and eternal riches For the Lorde doeth not promise vnto his faithful people earthly riches in this life for to forsake them afterwardes and to suffer them miserably to perishe c. 5 A righteous man hateth lying woordes but the wicked causeth slander and shame If we wil be certaine in our consciences that wee bee righteous and also to giue true witnesse of our wisedome and honestie before men that they may bee edified and that we be no offence to them so much as we can we must abhorre lying as Solomon doth shew vs saying But the iust man hateth lying wordes There is none of vs but hateth to heare lying and chiefly when lying bringeth vs any hurt either to our body to our goods or to our name Such hatred doth not proceed of feare that wee haue to sinne but of feare that wee haue to suffer losse and therefore suche hatred cannot make vs certaine nor our neighbours that wee be honest men but therein for to haue and to giue a certentie that wee are honest men wee must hate ourselues in asmuch as we are enclining naturally to lying according as the Scripture witnesseth it saying That euery man is a lyar as we of our nature do lye euen so also are wee ready to beleeue lying and loue to heare lyes so that we thinke Psal 116. 11 therein is no hurte nor hinderance we delight to heare ourselues praised and wel spoken of and to be flattered in slaundering and in euil reporting of our neighbours whome wee hate Nowe as in two sortes wee loue lying and heereby haue a witnesse that we are wicked and vngodly and also for to haue a certaintie that wee are righteous and honest men we must hate the wordes of lying after twoo sortes so that wee shoulde feare to pronounce it with our mouth and to receiue it with our eares Albeit that al faythfull and true Christians shoulde be thus disposed and affectioned to folow the third nienth commandement For for obseruing of them well wee must not onely beware to abuse the name of God and to lye against our neighbours but wee also ought to procure that none should abuse this holie Name neither speake euil of his neighbours But I say that this same belongeth vntoo al Christians yet chiefly vnto the Ministers of the worde to pronounce trueth and to abhorre the declaring of lyes and to the Magistrates and Iudges not to receiue false accusation So doing the Ministers shal not seduce the people by false doctrines as doe the Friers and Exo. 23. 1. hypocrites neither wil the Iudges pronounce wicked sentences But sith that the Scripture doeth attribute righteousnes vnto them that hate the worde of lying wee must inferre thereupon that the number of the righteous is verie smal and almost none For it is saide Helpe Lorde For there is not one godly man left for the Psal 12. 1 faithful are nourished from among the children of men We conclude also that wee can not be iust except wee doe violence to our nature which is enclined to think and to speake lyes If we let loose the bridle vnto our tongue according as it is drawne and driuen by the natural inclination of man wee shal winne nothing to thinke ourselues iust and to pronounce that we are honest men Solomon by the spirite of trueth doeth pronounce vs to be wicked when he saith But the wicked deuiseth slaunder c. This is not to say that wee must not accuse them which leade a wicked life Besides this let vs note first of al albeit that though one feeleth himselfe to bee slaundered hee wil make so great a matter of
yee may see Wee ought not to bee troubled with this destruction as though it shoulde destroy vs with them For euen as in vsing our tongues wisely wee are not their companions in euil speaking proud words euen so their destruction shal not come neere vs but our lippes shall preserue vs that is to say that God wil allowe of our wordes and therefore he wil preserue vs from destruction not so that wee can deserue it by our lippes as it ought to bee manifest vnto vs. For sith wee knowe that it is the gift of God to gouerne wel our lippes wee must not doubt but that it commeth by onely grace that wee are preserued and safely kept But the Scripture hath his proprietie to attribute that to the instrument which belongeth onely to the workemaister which guideth them and this serueth to beare with our rudenesse and to be made more easie 4 Where none oxen are there the cribbe is emptie but muche increase commeth by the strength of the Oxe There is none of vs all but loueth wel to haue greate rents for to liue at ease in this worlde but forasmuche as there are many carelesse and slouthful which had rather be idle then to worke and applie their minds to folowe some honest vocation therefore they must suffer pouertie and vtterly be destitute of riches as Solomon hath exhorted and threatened them And now vnder other wordes hee signifieth the same thing saying Where none oxen are there the cribbe is emptie Solomon applieth himselfe heere to our kinde of speaking for whē we are altogether destitute of things wee vse to say that wee are cleane emptie Hee placeth one kinde of labour heere vnder the which hee comprehendeth al others and doth declare vnto vs that except wee doe diligently followe the estate wherevnto wee are called and vse necessary meanes to prouide for ourselues and our familie wee cannot looke but for pouertie as wee deserue the same Contrarily if we doe imploy the power that God doeth giue vs and duely doe our office wee shall abounde in al wealth that is necessary for vs and according as God shall see to bee expedient for to mainteine and keepe vs in his seruice Solomon doeth signifie this same when hee saith But much increase commeth by the strength of the Oxe We haue none other doctrine heere then suche as wee haue hearde alreadie oftentimes and it is not without cause that Solomon vseth repetition For we are slow negligent and slouthful and haue neede to be prouoked as it were spurred vp and often to bee put in remembrance what wee haue to doe Furthermore by the care that he hath to repeate this doctrine often he doth shew vs how necessary for vs it is to labour Euē as the oxen doe drawe the plough for to breake vp and turne ouer the earth and to make it fit to bring foorth fruit euen so also must euerie one of vs be occupied about our woorke after his calling and beare the yoke which God hath laide vpon vs neither must wee be ashamed to be compared vnto Oxen neither disdaine to learne of them seeing that the Scripture setteth them foorth before vs for to be our Maisters and Doctours not onely before the common people but also before the greatest as Ieremy doeth complaine therof Thou hast smitten thē but they haue refused to bee tamed by discipline Ier. 5. 3. 4. 5 Mat. 11. 2◠c. Let vs in no wise be like vnto such rebels but rather let vs folowe the exhortation of the Lord. If wee must needes become subiect vnto worke for to obteine enough of corporal liuing much more must wee submit ourselues vnto the lawe of the Lorde and folowe the wayes that God doeth teache vs by the which hee woulde leade vs to eternallife Otherwise if wee say with the wicked Let vs breake their bandes The Lord wil make vs subiect vnto Psal 2. 3. Deut. 28. 48 Iere. 28. 13. cruel maisters as he hath done heretofore to the children of Israel according as he had threatened them And shalt be subiect to thyne enemie c. Thou hast broken the yoakes of wood but thou shalt make for them yoakes of yron The Papistes as we may knowe are vnder a very harde and heauie yoake when they are vnder such Mat. 23. 4. maisters as our Lorde describeth Let vs acknowledge and confesse the blessings that God doeth giue vs in employing vs in his seruice and hee wil giue vnto vs abundance of reuenewes chiefly such as are spiritual For seeing he commandeth Thou shalt not muzzle Deut. 25. 4. the Oxe that treadeth out the corne hee wil not leaue vs destitute of necessary things But if wee despise the blessings hee giueth vs and doe rebel against him let vs looke for punishment I haue nourished Esay 1. 2. and brought vp children but they haue rebelled against mee and consequently the desolations wherewith God hath threatened his people came vpon them 5 A faithfull witnesse will not lie but a false recorde will speake lyes This saying of Solomon is so manyfest and knowne to all men which haue the least good naturall wit and vnderstanding that it needeth none exposition but onely to bee considered vpon and thereby wee ought to learne not to lye but to say the trueth in all our talke And the rather because wee take it not wel to be counted or called lyars or false witnesses but faithful and true but chiefly because that God which ought to bee preferred before al our desires and affections our honour and reputation abhorreth falsenesse and lying as hee hath declared by his Lawe Deut. 19 and cōmendeth trueth vnto vs highly which he loueth otherwise hee Exo. 20. 7. 16. 23. 1. Leu. 19. 11. 12. Deut. 19. 16 2. Tim. 2. 13. Iohn 14. 6. 17. 17. shoulde denie himselfe the which we ought neither to thinke nor say and also it cannot bee Though we beleeue not yet abideth he faithful hee cannot denie himselfe Hee himselfe also is the trueth seeing that he neither is nor can bee separated from his word which saith I am the way the trueth and the life Sanctifie them with thy trueth Thy worde is trueth But forasmuch as euery man is a lyar we must confesse that of our nature wee are al false witnesses and therefore if wee wil become true witnesses wee haue neede that God woulde send and communicate his holy Spirite vnto vs who is the Spirite of trueth which leade the disciples of our Lord Iesus Christ into all truth for the which to obteine wee must pray Take not thy worde of trueth vtterly out of my mouth for I waite for thy iudgementes It is Psal 119. 43. 5. 7. necessary for vs that in all our wordes and talke wee bee armed with trueth if wee will not perishe For the Prophet Dauid saith Thou shalt destroy all them which speake leasing Wee haue a fearefull example thereof in the fifth Chapter of
them IT is a temptatiō which greatly presseth the feeble and weake to desire the estate and condition of the wicked when the poore faithful see thēselues in affliction and to bee as it were a despising and mocking stocke of men and as the filth and skumme of the worlde And therfore they haue great neede to be often admonished to be patient as also the holie Ghost is verie carefull to doe it in many places of the scripture as hath bene alledged heretofore and it is not yet long ago since this matter was treated of Yet notwithstanding Pro. 23. 17. for al this Solomon knowing that wee haue great neede to be awaked and restrained from suche temptation letteth not to admonishe vs of the same saying Be not thou enuious c. Those which hee called sinners hee nowe calleth according to the maner of his speech men of malice or euil men Wherin one may see that the sinners of whome he hath spoken are not those which sinne by ignorance or infirmitie or by lightnesse and vnaduisednes but which of set purpose giue themselues to doe euil and are so attached with wickednesse that al theire delight is therein wee must not be enuious against suche men nor desire to haue alliance or felowship with them but rather flying them as a deadly pestilence it behooueth vs to haue our heartes set on the feare of the Lorde al the day long and by the same to be content with our estate be it poore or be it riche happie or miserable If suche sinners and men of malice or wicked men haue temporal prosperitie it is not of a good and iust getting but rather by rauine and outrage because they haue payned molested their neighbors by wrongful wayes as by fraudes vsurie theft processe and by other vnlawful meanes Solomon expresseth it briefly when he saith 2 For their heart imagineth rauine and their lippes speake molestation Because the faithful ought to loue iustice and benignitie and indeede if we be true faithfulles wee wil continually meditate iustice and benignitie whereto our wordes and our woorkes shal bee conformable and we wil hate the contrarie and flye from it For this cause Solomon yelding vs a reason why wee should not be enuious against euil men nor keepe company with them attributeth to them an heart infected with euil thoughtes and wicked affections when he saieth That their heart imagineth rauine And as they thinke wickedly so they execute it as Solomon signifieth by the words of the lippes saying And their lippes speake molestation For as the wicked speake in wronging and threatning the innocent so also they are ardent to pursue and put in practise their wicked thoughtes and determinations and their threatnings if they meete with no lets which keepe them from it If hauing regarde to this reason wee be not carefull to participate of the prosperitie of the wicked nor make no account of their familiaritie and acquaintance but flye from them giuing ourselues to meditate the lawe of God for to folowe it and continue in the same wee are blessed and our prosperitie shal be of long Psal 1. 3. continuance whereas that of the wicked shal passe away lightly This is amplie expressed throughout al the 37. Psalme When wicked men imagine rauine and molest others they think to aduance themselues and it seemeth them that by this meanes they shall make a good house and heape great riches together which shal be woorth much to them whereby they shal haue their pleasures and delightes But they are muche deceiued as the foresaide Psalmes shewe it and as was seene by experience at the flood and in Sodom and Gomorra in the land of Canaan and in Babilon And one seeth also if he haue the patience to looke on it that not only the goods of the wicked perishe but also they themselues vade and vanishe away Wherefore if wee wil haue goods which shal tarie by vs and a house wel builded firme and stable wee ought to restraine al our senses from follie and wickednesse and giue ourselues wholie to thinke and folow that which God teacheth vs by his word which is our wisedome and vnderstanding Thus dooing wee shal prosper in houses and wealth which shal be of great value and pleasure for as Solomon sayeth consequently 3 The house shal be built by wisedome and established by prudence 4 And by science shal the chambers bee filled with al riches precious and pleasant For from the beginning God hath made al by wisedome and continueth to gouerne and guide and also to establishe al thinges Pro. 3. 19. 20 8. 14. 28. 2. Sam. 7. 11. Psal 127. 1 Deut. 28. 30 31. 32. by the same This was wel giuen to vnderstande by the Prophet Nathan to Dauid saying And the Lorde sheweth thee that the Lorde wil builde thee an house Also Dauid hath wel vnderstoode it as hath beene clearly shewed Moyses gaue this wel to vnderstande to the children of Israel when hee pronounceth the blessings of the Lorde vpon the obedient and curses vppon the rebelles and amongest other places when he saieth Thou shalt builde a house c. It behooueth vs therefore to giue ourselues to wisedome by the obedience of the worde And when wee haue goods not to attribute them to our owne industrie and wisedome nor to our owne desertes For as wee can not merite that God may giue vs wisedome so can wee not deserue that which commeth thereby Wherevpon ensueth that wee haue to acknowledge that al commeth from the liberalitie of our father and for the same giue him continual thankes 5 The wise man is mightie and the man of knowledge fortifieth his vertue It seemeth that the fooles and wicked which are giuen to rauine and molestation are mightie and strong because that according to outwarde apparance they doe what they wil and haue suche authoritie that there is none which can nor dare resist them And contrariwise it seemeth that there are no kinde of people so weake nor so miserable and abiect as the good and wise are As they themselues are tempted to thinke also when they regarde not but that which is present before their corporal eyes But withdrawing ourselues from suche regarde which is false and deceiueable wee ought to beleeue in the spirite of al trueth which speaketh to vs by Solomon and saieth The wise man c. And so hee teacheth vs that wee ought not to constitute our power and might in thinges which are present vnto vs corporally but in the wisedome and knowledge which wee learne by the worde For also Solomon saieth not the man simplie who of himselfe can not bee strong and fortified But the wyse man and the man of knowledge As if hee saide It is by wisedome and knowledge that a man is strong and encreaseth more and more in force not bodily force which is a verie smal thing but force of the spirite which consisteth in constancie and patience which surmounteth al mundane
and with Idolaters and Idolater Wherefore we ought to take careful heed that we answere not Papistes and other heretikes 5 Answere a foole according to his foolishnesse lest hee be wise in his owne conceit It seemeth at first viewe that this sentence is quite contrarie to the former Neuerthelesse it is not lawfull to thinke nor say that there is any contrarietie for they are spoken both by one and the same spirite of trueth which can not be contrarie Wherefore we ought here to take answere otherwise then in the former sentence For if one condiscended to the foole and accorded to his follie he giueth him occasion to esteeme himselfe wise which Solomon wil not haue done no more then he wil that we be like vnto them And therefore note wee that the foole seeketh wholly to persuade himselfe that hee is wise and can not abide one to reprooue him nor reprehende him for his follie For this cause to the end that as much as in vs lyeth we suffer not the foole to bee so abused Solomon admonisheth vs to answere him according to his follie that is to say to rebuke him and tel him sharply and seuerely that there is nothing but follie in him and that he is voide of al wisedome Thus doing he wil knowe that he is a foole and wil seeke to amend himselfe if so be it hee be not altogether vncorrigible and of the number of them which are sharpely rebuked and threatned We haue therefore to answere and resist the Papists and principally the most Pro. 1. 24. esteemed for because they are not resisted but that the ignorant people fauoureth them and hath them in admiration they waxe so proud and it seemeth them that they are wise men of the world And note wee that Solomon speaketh principally to them which haue preheminence or super intendance 6 Hee that sendeth a message by the hande of a foole is as hee that cutteth off the feete and drinketh iniquitie It is verie meete and necessarie that one be wel aduised careful to take heede whome hee putteth in trust to doe his businesse and chiefly those which are of great importance See Pharao King of Egypt who hauing considered the wisedome and vnderstanding of Ioseph made him ruler and gouernour ouer his countrey Also Nabuchodonozer hauing seene the great vnderstanding of Daniel honoured him and made him gouernour It behooueth one therfore Gen. 41. 28 Dan. 2. 48. Exo. 18. 21 to be careful to regarde who those be which are fit and capable to deale in affayres and to commit them to their charge as Iethro telleth Moyses Saint Paule declareth it plainly 1. Tim. 3. Tit. 1. and in other places If one doe contrarie not onely hee laboureth in vaine but also hath hurt thereby as Solomon sheweth it when he saieth He that sendeth a message or he which committeth his affaires c. If hee haue domage thereby he wel deserueth it For as wee see heere in committing any affaires to fooles one doeth them iniurie seeing it is as though hee cut off their feete and constrayned them to goe Nowe hee that doeth such iniurie or violence to his neighbour meriteth wel to drinke the iniquitie and susteine the losse they therefore which fauour the wicked and to aduaunce them place them in office doe them iniurie and violence for they laye vpon them a charge which they cannot wel weild but as a man which hath his feete cut off so that hee cannot goe to beare any message from farre and as suche a one doeth rather fal and hurt himselfe than goe euen so the wicked cannot nor wil not doe their duetie when they haue any commission and therefore they goe to ruine and destruction and they which so haue cut their legs off remaine not vnpunished but drinke the iniquitie If therefore wee loue the profite and health of our neighbours and our owne let vs not put to charge or office those whom we know to be fooles and wicked persons 7 Lift vp the legs of a lame man so shal be a sentence in a fooles mouth Lame men haue commonly one leg long and another shorte whereof it commeth that they cannot goe at their ease nor as they woulde and so their going is not pleasant And though one seeke to helpe them in lifting vp the one of their legges or both yet they goe neuer a whit the better Lykewise if fooles study to pronoūce any thing of excellencie they cannot compasse it nor their woordes are not acceptable but to them only which are like vnto them and although they haue some which by flatterie seeke to giue them hart to say wel Yet neuerthelesse their wordes are not amended Solomon maketh such a comparison saying Lift vp the legs c. The which comparison is very conueniēt for although the foole haue but one mouth yet when hee forceth himselfe to speake wel hee halteth For as one legge of a lame man or one side when hee walketh answereth not the other and is not agreeable too it euen so when the foole will meddle to speake wel his mouth is not agreeable to his heart Hee hath a short heart as concerning excellent thinges indeede for hee dispiseth reiecteth them and filleth himself with affections thoughts willes and determinations out of order and by hypocrisie and ambition seeketh to stretch his mouth to thinges by the which hee may bee in admiration to the ende that men may say of him as of Herod The voyce of a God and not of a man But meane while Act. 12. 22. as they which haue a cleare sight know wel that the lame mans going is not good Euen so they which haue the vnderstanding of the trueth discerne easilie betweene that which is wel and that which is yl saide although one seeke neuer so to disguise himselfe Behold the children of Israel boasted themselues to be the people of God and made profession to serue him but Ely filled with the spirite of god knew wel that they were lame what faire sacrifices soeuer they made and therefore hee saide to them Howe long wil you halt 1. Kin. 18. 21 on both sides Wherefore if wee wil speake vprightly of thinges which are worthie to be heard it behoueth vs to put of al folly and receiue the instruction of wisedome to frame our hearts wel to the end that a sentence may be fit for our mouthes 8 As a precious stone closed vp in a heape of stones so is hee which giueth glory to a foole If wee finde it strange and without al reason that one shoulde hyde amongest a great heape of common stones a precious stone because it is a rare thing and men make much account of it for it hath other vertues then the rest and is more delectable to the sight and while it is thus inclosed it is almost vnpossible to finde it and lieth to no vse for one hath neither profite nor pleasure therby Euen so wee ought to thinke it an
vs in his wayes So dooing we shal not walke in ouer weening and arrogancie for boldly to giue ourselues vnto al kinde of sinnes we shal not abide in ignorance for to dout of the doctrine and religion that we should holde neither shal we be destitute of consolation for to fal into dispaire nor wee shal not be left in the power of the Deuil for to be troubled in our consciences by his crueltie and tyrannie and to fal vnder his temptations Let 2. Pet. 1. 9. Amos. 8. 11. vs therefore be attentiue and giue diligent heed vnto the worde of the Prophetes and suche famine as the Iewes are threatened withal shal not fal vpon vs. 19 A slaue wil not be chastized with wordes though hee vnderstand yet he wil not answere It is a common thing in the world that men labour to do contrarie to that that is commanded them is forbidden them though they wel vnderstande it is reason to obeye And therein wee shewe ourselues of a slauishe condition though that in despising the forbiddings and resisting the commandementes wee thinke to be exempted from bondage and to liue at libertie and in freedome For being rebellious against that which is and that we know to be reasonable we serue and obey our vnbrideled lusts and wicked desires Contrarily we are in true libertie when with a free heart minde without constraint wee submit ourselues vnto that which is reasonable Whereupon it rightly foloweth that we are not at libertie of ourselues For neither we wil nor can be gouerned but after the desire of our fleshe the which is enimitie against God And thus this is verified in vs that a slaue wil not be chastized c. It were in vaine to preach vnto vs to admonishe vs to reprooue vs and to Rom. 1. 7. threaten vs except that God did set vs at libertie and make vs free by his Spirite we serue our lustes by the which with al our power we rebel against God and thinking to set ourselues at libertie wee become more the slaues of sinne Wherefore we must humble ourselues and confesse with Saint Paule that we are bondeslaues sold vnder sinne and that there is a lawe in our members fighting against the lawe of our minde And therfore we ought to weepe with him saying O wretched men that we are who shal deliuer vs from Iohn 8. Rom. 7. 14. 24. the body of this death And wee must pray with Dauid O create in mee a cleane hearte and rene we a right spirite within mee c. And in the meane while to giue our hearts vnto the word of truth and therin to perseuer and in this sort we shal not be seruants that Psal 51. 12. 13. 14. wil not answere but framing our liues vnto the worde of trueth wee shal be free by the grace of the Sonne of God Beholde howe we must learne to knowe and to chaunge our seruile state when Solomon reprooueth seruantes for that that beeing admonished of their duetie albeit that they rightly knowe that it is reason they Iohn 8. 31. should obey and not be deaffe yet esteeme nothing thereof For if seruantes that are bought for monie are to be reprehended when they yeeld not obedience to them that haue bought them or possesse them by succession and that for the doing of their dutie they ought to be subiect in al things vnto their maisters as Saint Paul Ephe. 6. 5. Col. 3. 22. 2. Tim. 6. 1. Tit. 2. 9. 1. Pet. 2. 18. 1. Pet. 1. 18. 19. 1. Cor. 6. 29. 30. 7. 23. Luke 12. 47. doeth admonish them by a stronger reason then we are rightly to be condemned if we be not obedient vnto our God who hath redeemed vs with a most precious raunsome For this cause Saint Paul doeth admonish vs that we should confesse such a benefite Let vs take heede to make as though we heard not such admonitions the which are so cleare and plaine that we can not excuse vs not to haue heard them Otherwise after that God by wordes shal haue opened vnto vs his wil hee wil punish vs for our disobedience And albeit that Solomon speaketh here of those that were of seruile condition because they were gotten bought with monie or taken in warre notwithstanding we may stretch this sentence vnto hirelings who during the time that they gaine the monie of an other are slaues but the greatest number of them for al the things that are shewed them and admonitions that are giuen them yet do they not passe to doe their dutie Some of them desire nothing but to passe away the time in idlenesse other somelabour to deceiue and to steale and so albeit that they wel vnderstand and heare yet wil they not answere They know wel enough that whatsoeuer is demanded of them is reasonable as they wel shew when before their maisters they wil appeare good seruantes and in their absence doe the worst they they can But if they be not beaten of their maisters as were the poore slaues yet shal they not escape the whippe of GOD as dailie is seene 20 Seest thou a man hastie in his matters there is more hope of a foole then of him As we haue seene heretofore in diuers places that fooles are obstinate past correction and for this cause they are rebuked and dispised threatned and condemned as people in whom there is looked no amendment and of whome we vtterly dispaire And therefore when Solomon saith That there is more hope of a foole then of him that is hastie in his matters or in his wordes let vs not vnderstand that wee must hope for any thing of a foole but that the hastie man in his matters is not onely a foole but worse thā a foole and if it bee a harde matter to bring a foole to goodnesse it is a thing much more harde to be done with him that is hastie in his matters And thus albeit that Solomon setteth the hastie man against the foole yet let vs not thinke that Solomon goeth about to blame the diligence that a man giueth to folowe his vocation whome hee hath praysed and commended before by rebuking of the slouthfull For also there is great difference betweene the diligent and hastie man the diligent doeth carefully looke to what he hath to doe and laboureth not to loose the time but to spende the same in woorkes that may profite him and bring no domage vnto his neighbours hee is not enuious towardes his neighbours for to hinder them from their profite but wil rather helpe them and bee glad of their prosperitie A hastie man is without care he is feruently minded hee is earnest about his matters without considering what shal be the ende hee careth not though hee troubleth his neighbours hee proceedeth ignorantly and suffers himselfe to be caried with a loose bridle after his vnbrideled lustes hee casteth God at his backe hee maketh no count of his word and reiecteth his