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 condeÌned 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 nuÌber 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 maÌ 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. 1â 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 WheÌ 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 theÌ that work it as Solomon doth signifie wheÌ he saith They are his delight Herein wee haue the promise of life enclosed coÌteined 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
striue against him Note wee also that when the toppe of the house whereupon one endureth great heate and alteration in the sommer and great colde in the winter is preferred before the company of a brawling woman howe riche or noble soeuer shee bee women are warned to walke warily in al humilitie and obedience and be gentle pleasant and louing as they are taught to bee in many places of the scripture which haue bene sometimes heeretofore alledged 10 The soule of the vngodly wisheth euil and his neighbour shal finde no fauour in his sight There is none but hee woulde be esteemed an honest man but in the meane while al as it were haue their harts enraged their affectioÌs poisoned their desires replenished with raÌcor hate with strife wil to reuenge their determinations and enterprises ful of inhumanitie and crueltie of outrage violence and oppression of murther and homicide Solomon knewe mans inwarde wickednesse to be such that they had neither feare nor knowledge of God Iere. 17. 9. but despised al correction and scorned thereat And therefore hee complaineth saying The soule of the vngodly wisheth euil This is not that he coulde sounde the harts and pearce the inwarde cogitations for that appertaineth to God onely But hee had this knowledge of the desires and affections as also wee may haue by the fruites which proceed therof Hee seeth howe the wicked haue no pleasure to doe workes of mercy nor vse charitie towardes them which haue need necessitie therof but rather to doe them al the wrong that they can not sparing them any more then a hungry Lyon when hee hath caught his pray Solomon expresseth such euil fruites and complaineth thereof saying And his neighbour shal finde no fauour in his sight or shall obtaine no mercy or shal not be spared The Hebrewe tongue importeth al these three senses in one worde and yet there is no contrarietie although there bee diuersitie Also the innocent are diuersly despised and ill handled of the vngodly who wil not once lende them a good looke nor vse any courtesie towards them but rather vse them as cruellie as they can inuent Knowe we moreouer that Solomon taxeth heere the hypocrites principally which counterfeit Saintes and Lambes either by ceremonies or by words or by other deeds and gesture by the which they seeke to intrapp them which are not wel aduised and to oppresse them to make their profit by the losse and damage of others 11 When the scorneful is punished the ignorant taketh better heede and when the wise is instructed hee wil receiue vnderstanding Because this present sentence hath beene alreadie handled wee Prou. 19. 25. wil note only that the repetition heere made is very necessary to the end we may learne to regarde neerely the punishmentes which happen to the wicked either by the iudges mouth or by warres or by other meanes which they thought not vpon And that these punishements serue to schoole vs to the ende wee may feare to despise with obstinacie and stubbornesse the instructions admonitions and reprehensions which are made to vs and the good counsels and aduisements which are giuen vs by the woorde knowing that wee cannot haue too many examples to aduise vs and bring vs in feare For wee are so foolishe of our owne nature that easilie wee are persuaded and drawne to followe the wickednesse of mockers and despisers of al holinesse and religion On the other side wee cannot be so wise but wee shal haue greate neede to increase in knowledge and vnderstanding And we ought to take heede not to thinke nor say that wee haue ynough and that no man hath to doe to instruct vs. 12 The iust man instructeth the house of the wicked But for wickednesse God ouerthroweth the vngodly Although the vngodly persecute the iust as though they had deserued it and despise to take example by their godly conuersation and although they reiect al good doctrine as vnprofitable or hurtful Notwithstanding the iust which is iust indeede looseth not his courage he ceaseth not to shewe himself a mirour of holy life nor to teache the wicked counselling them and correcting them accusing them and threatening them with the wrath and vengeance of God and condemning them as worthy of the horrible iudgements of God Solomon signifieth this when hee saith The iust man instructeth the house of the wicked Hee speaketh not so without good proofe for hee was in the time of the Prophetes who were of an vnstained life and sound doctrine and ceased not to teach admonish correct and threaten the wicked according as God commanded them And afore that time there were many iust men which had done the like As Noe which was a iust man was Herauld of iustice and condemned the worlde One may heere set downe Abraham Lot Moses Iosue others which were before Solomons Gen. 6. 9. 2. Pet. 2. 5. Heb. 11. 7. time After whome also there were many other iust men and amongst the rest the Apostles of our Lord Sauiour theyr successors which haue liued holily and purely administred the worde And because in the Hebrew tougue one worde hath diuers significations some for instruct say consider wisely And it is wel said for it is very conuenient to regarde that which the wicked doe and to take heede thereof that we consent not to their woorkes but rather reprooue them thereof And also of that which happeneth or shal happen vnto them to the ende we enuie not their prosperitie which is of no endurance and after the same they are in perpetuall miserie Other say to make prosper as Abraham made the king of Sodome to prosper and Iacob Laban God caused Ioseph to make his maister to prosper But although one instruct the wicked although Gen. 14. 16. 30. 29. 39. 2. one consider the state of his house to seeke to refourme it although one make his goods to fructifie prosper Neuerthelesse because he despiseth the word and is puffed vp with pride and addicted to all wickednes for this cause nothing profiteth him but all the goods that hee getteth be they spiritual or temporall turne to his destruction which if it be not in this worlde God ceaseth not to reuenge it at last as Solomon expresseth saying But for wickednes God ouerthroweth the vngodly Heere Solomon sayth nothing but the wicked haue prooued it at al times and doe prooue it yet Also the Lawe and the Prophets are ful of such threatninges But although the wicked are woorthie of no good and that they are threatned destruction Neuerthelesse it is not lawfull for vs to wishe them euil much lesse to woorke them the same but rather to desire their welfare and chiefly the health of their soules we ought to instruct them and shewe them the way of health and not to bee affraide of loosing our paines for when wee beare the worde of truth vprightly we are a good smel to the Lord. Thus dooing God wil
¶ IMPRINTED AT London by Thomas Dawson dwelling at the three Cranes in the Vintree for George Byshop 1580. A Godly and learned Exposition vppon the Prouerbes of Solomon Written in French by Maister Michael Cope Minister of the woorde of God at Geneua And translated into English by M. O. Imprinted at London for George Bishop 1580. NON VI SED VIRTVTE CT ¶ TO THE RIGHT HOnorable Sir VVilliam Cecil Knight Baron of Burleygh Lorde high Treasurer of Englande Maister of the Queenes Maiesties Courtes of Wardes and Liueries Knight of the most noble order of the Garter and one of her Highnesse most honorable priuie Counsel continuance of health with prosperitie and increase of honour IT hath bin reported Right Honourable and my verie good Lorde and is founde true of al men that the Bee when she hath gathered her hony flieth immediatly to the hiue wher she leueth the same as in the place of sauegarde for her fruite and as a gaine of her labour whose paine as it is commended of al so also is it diligently folowed but of a few who whilest they come to the sweete flowers and wise sentences of the worde of God doe but basely reade and negligently consider the same whereas they shoulde drawe and sucke out yea and laye vp euen with the Bee to their best vse most pleasant hony And this they should doe not onely for themselues but also for other For huing to the profite of the Church of God they imparie their labours to the benefite there of yea besides the foode to their own soules other are comforted by them as amongst other Right honorable Maister Michael Cope Preacher of the word of God in Geneua deserued not the least praise who painfully trauelling in the Prouerbes of Solomon did not onely read them for his owne delight but also sucked out of euerie flower of the same Garden most sweete honie which beeing faithfully gathered and disposed in the Hiue he left as a fruite of his labour to al posteritie for al the godly to be partakers of Now for that it is not the gift of euery man to driue the Hiue wherin the Bee gathereth her honie although I knowe that many can amongest whome your honour may bee equal with the best yet because it was preached and then written in the Frenche tongue which most vnderstande not I thought it vnmeete that so sweete a nourishment should be with holden from my countrie men therfore haue bin bold vnder your honors protection to communicate it as wel as I coulde for their profite and commoditie which I am bolde the rather to dedicate to your honour because you loue those that liue to other because you are a Patron so haue shewed yourselfe of al honest labors who albeit you vnderstande the tongue yet are you glad to haue it made known vnto others These things coÌsidered for that also I haue receiued benefit heretofore at your honours hands I thought it my bounden duetie to dedicate the translation of this Comentarie vpon the Prouerbes of the wise King SolomoÌ to your honor assuring my selfe that your care wil be no lesse in the protecting of so good a woorke then there shal happen profite to the wise reader thereof for what woulde any man desire for the full accomplishement of knowledge belonging to all estates that is not handled in the Prouerbes Or what woulde he desire for his profit that is not coÌteined in the Prouerbes for therin shal euerie man finde from the highest to the lowest his duetie prescribed most notably as for Kinges godlinesse iustice and mercy for Magistrates and Iudges wisedome and true dealing for rich men liberalitie to the poore againe that the poore be contented with his estate without murmuring to be short he teacheth the husbande fidelitie the wife obedience children reuerence seruants diligence finally he setteth downe a punishment for the proude a reward for the lowlie a dangerous estate for scorners and disdainers of the word of God the life of a lier altogether vnlawful the vsurer couetous and vnchast cleane condemned Contrariwise he exhorteth that the merciful liberal and wel doers be imitated and folowed al which and a thousande more then I am able to repeate as they are most notably set downe by the wise King Solomon so are they verie learnedly and most plainely declared by Maister Cope Wherefore Right honourable since that the maiestie of the matter is so great and the wisdom of the wise man so vnsearchable I trust your Lordship wil beare with my rudenesse and supporte mine endeuour in publishing and making manifest this simple translation to al men And although I am not a translator of suche rypenesse in iudgement and perfection in style as the matter requireth and as I my selfe coulde haue wished notwithstanding I hope I haue rendered it at the leaste sense for sense and where the Frenche and our tongue doe agree verbatim that out of the wordes one may gather the sense and out of the sense the reason and so obtaine the trueth most humblie beseeching your honour to take in good part this my rude labour bold enterprise the which if it shal please your honour of your accustomed clemencie to doe you shal not onely incourage me to greater thinges but also shew yourselfe a comfort to al the godly And thus beeing loth to offend your honour by tediousnes or to withhold you from your graue most waightie affayres I beseech the Almightie God by Iesus Christ our Sauiour long to preserue your honour in health wealth and godlinesse to the glorie of his name profit of his Church good of this our common weale countrie to your own euerlasting comforte in him Amen Your honours most humble to commaund Marcelline Outred ¶ An ample and large Index or Table comprising al the principal points of Doctrines and circumstances as wel Moral as Diuine conteined in this Booke very necessarie and beneficial for all estates euen from the highest to the lowest The number noteth the leafe A standeth for the first side and B for the second side of the leafe A. Abstinence THe Abstinence or fasting of the Papists detected 474. a. Admonition Against such as cannot abyde Admonition though it be needful 134. a The necessitie of Admonition and what benefit repentant sinners doe reape therby 139. a. b Aduauncement That we must not refuse promotion Advauncement if we be called therunto 545. b The behauiors of such as are raised to Advauncemet out of a vile base estate 619. b Adulterers The dealings of Adulterers set foorth by notable comparisons 618. b. 619 a Adulterers compared to souldiers that go to warre in danger of their liues 27. a Of Adulterers that cannot repent and in what hellish case they be 27. a That Adulterers offend not only against meÌ but against God and why 26. a In what reproche and infamie Adulterers shoulde be if things were ordered as they ought 98. b Adulterers and
Childrens children are Gods blessing and howe 349. b. 350. a Against such as complain that they are charged with too many Children 350. a What wee must doe to be crowned honestly with our Children 350. a What is meant by this That the glory of the Children are their fathers 350. b Who are Gods Children spiritualy begotten 5. a. Of the necessitie of knowledge in Children and why 3. a Of Children in age children in vnderstanding 3. a Of the dueties of Children to their parentes 92. a. b The names of Gods Children are registred in heauen 442. a Against such as would haue Children to doe according to their owne fansie 414. a Children which mocke contemne their parents compared to Carion howe 618. a What Children they be which offende and sin against their owne consciences 617. b. 618. a What it is that hindereth Children to inherit 248. b That a vertuous woman is worthie of publike praise whereupon followeth a lesson for Children 639. a What Children doe make glad their fathers 127. a The inconueniences which folow vpon not instructing of Children in their youth 450. a What parents must do if they desire to haue their Children prooue honest 450. b. Against such as thinke it not needful to busie themselues in teaching Children 449. b When Children neglect their duetie principally to their parentes 474. a. b A threatning against disobedient and rebellious Children 420. b Howe and when Children doe turne their parentes ioye into weeping and mourning 127. b Children that desire to make their parentes glad must folowe the word of God 127. b. Fathers mothers c. ought to be careful to see their Children instructed in gods word 127. a The wisedome of Children and inferiours standeth in obedience and sufferance to be ruled after the woorde of God c. and why 128. a. Church That we must be in companie with our mother the Church and why 58. a Against the Popishe Church and what wee must doe to discerne it 6. a b That we must be obedient to the Church if we wil heare God 6. a The Church is the spouse of God 6. a The Church is the piller strength of trueth 6. a Citie What Citie shal be eâalted by the blessing of the righteous 176. a Wherein the happinesse of a Citie consisteth 175. a What we must doe if we wil haue our Citie prosper and be happie 175. a By what blessing a Citie is exalted 175. b 176. a Cities That God alone ruleth Countries and Cities 175. a That hee which ruleth his minde is more valiaunt then hee which winneth Cities 345. Commandement For what reasons wee shoulde folowe the Commaundement of God with great diligence and loue 36. a That the keeping of the Commaundement is the keeping of the soule 393. a The Papistes confuted in that they holde opinion we should not obey the Commandement of louing our enemies 13. b The prayer of a Prince is as muche as his Commandement 13. b Commandementes That we decline not when wee despise the Commandements of men 71. a b That the Commandements of God are giuen vnto vs by men 56. a. b What is the meaning of these woordes To keepe the Commandements 392. b What lessons Moses teacheth vs in the two first Commandements 33 a. b The Commandements of God are the pathes of the righteous 30. a That the keeping of Gods Commandementes doeth not stand onely in outward works c. 32. b Why the length of our life is attributed vnto the lawe and the Commandementes 30. b The Commandementes diuided into mercie and trueth 31. What wee must doe to fulfil Gods Commaundementes and when wee fulfil them 19. b The meaning of Solomon by these wordes And hide my Commandements within thee 19. b Howe and in what sense we may say that the way of Gods Commandements is ours 260 b What kinde of loue God requireth of vs in the keeping of his Commandementes 239. b. 240 a Life is giuen vs by the keeping of Gods commandements 97. b What it is to receiue the commaundementes 134. a. b Companie Corruption of manners by wicked companie and euil examples 75. b The daunger of keeping companie with the wicked 61. b. 62. a The danger that commeth by an harlottes companie any way vsed 72. a b The Papists a hellish companie 246. b That we ought to take heede howe we keepe companie with whoores whoremongers and why 26. b. We must flie the companie of the wicked and not spare our goods from the poore if we would be satisfied 130. a The daunger and mischiefe of euil companie 106. a What companie wee must reiect and what companie we must seeke 106. b Compassion That we must haue pitie and compassion on them that hate vs. 513. a b Concupiscences Al such reprooued vnder the comparison of Horsleaches as are caried away of their vnbrideled concupiscences 617. a Confession Auricular confession condemned as hauing no foundation in scripture 567. a Confession of our sins to men necessarie and requisite and why 567. a Confession of sinnes to men prooued by sundrie examples 567. b Confession of sinnes ought to come only from griefe of hauing offended God c. 75. a Confession of sinnes comming from feare of punishment condemned 75. a What kinde of confession we should vse beeing afflicted 75. a Confession of mouth and consent of heart are required together in scripture 36. b Of the hypocritical confession of suche as repent not truely 75. a Confidence Against vaine confidence in worldly temporal thinges 159. a b Against vaine trust and confidence in riches 167. a Conscience The difference of conscience in the iust and the wicked 557. a. b That a good conscience is a continuall least and howe 304. a. b That the wicked doth not possesse that which he hath with a sound conscience 295. b Who bee the guides and gouernours of the righteous mans conscience 168. b A good conscience is stated vpon the grace of God c. 169. b. When the conscience of man is vpright and righteous 167. b None can flie the iudgement of the conscience 496. b What a man must doe to haue a pure and right conscience 167. b What is the cause that a man can not haue a pure and right conscience 167. b The framing of the conscience by the certeintie and assurance of Gods goodnes 168. a Of a right and sound conscience and in whom it is not to be found 168. b The euill conscience of the wicked doeth reprooue them and howe 14. a Consolation A consolation for the miserable and distressed 314. b. 315. a Howe the Lord ministreth consolation to the faithful afflicted 513. a Of such as are neuer the better for woordes of consolation 512. b. 513. a Constancie That constancie commeth not of ourselues but of God 218. a That there is no constancie without trueth 218. a Of constancie and who count that they haue it 217. b Contemners The iudgement of God against the Contemners of
Ministers of the Churche to learne by hauing this title and name of pillers giuen them 117. a Ministers of the word are the instruments of wisedome and a lesson for their learning 113. a The ende of the doctrine of Gods Ministers and their preaching 104. b. 105. a Wee must heare the Ministers of wisedome that is the Sonne of God and how 113. b. 114 a Ministers of the word are Heraldes c. of the most highest and of their charge 157. 6 The Ministers of the worde are the husbandmen and labourers vnto whome the Lord hath let out his vineyarde 161. b That Ministers ought to bring to the people the pure worde of God 55. a That Ministers of the Church stande chiefly in great neede of wisedome 197. b That Ministers are the mouth of God when they faythfully exercise their office 57. a That Ministers ought to haue the reward of their labour 207. a Howe and in what respectes Ministers of the word do preach righteousnes 216. a What affection Pastors and Ministers ought to beare to the Lordes flocke 473. a Why the charge of Ministers is greater then that of carnal parentes 493 a The ende wheretoo the crye of Gods Ministers should serue 13. a Howe the lippes of Ministers should obserue knowledge 72. a Of the Ministers of Gods woord and that they shoulde not bee dumbe 19. b The Ministers of the woorde ought to be careful to speake the sincere trueth and why 68. b Howe Ministers shoulde behaue themselues towardes them whome they teache 65. a. b The duetie of Ministers in their Ministerie 11. b That to heare the Ministers of the trueth is to heare Christ 457. a Mirth What mirth that is whose ende is heauinesse 264. a Of mirth and what laughing it is wherein the heart is sorowfull 263. b. 264. a. Mocke The danger wherein we runne by making a mocke at sinne 154. a What we must doe if we wil not haue God to deride and mocke vs. 14. a b The cause why the vngodly and a foole doth laugh and mocke when he worketh wickednesse 154. a Mockerie Of Mockerie and whether it bee a meete thing for the wisdom of God to mock 14. a What the mockerie of God and his wisdome is 14. a Mockers Mockers are as beastes without any knowledge and therefore feare not to doe euil 153. b. How and when wee prooue ourselues fooles and consequently mockers 154. a Of our owne nature we cannot be any better than mockers 153. b Of mockers and mocking of the poore and how the same is done 349. a The reward of such as are mockers and scorners of their parents 617. b. 618. a Such as persecute the prore members of Iesus Christ are mockers 153. b Examples of mockers set downe for our erudition and learning 153. b Against mockers and contemners of religion and that they must be punished 485. b. That fooles and mockers desire not to mortifie their flesh c. 20. b. Monkes Against Monkes Priestes and schoole Doctors 125. b. 126. a Against the wisedome of Monkes and Fryers in Poperie 132. b We must take heede of Monkes and Fryers and why 136. b. Mother The loue of Solomons mother declared by certaine patheticall speeches 624. b. 625. a In heauinesse of the mother there is threatening of death and damnation 128. a. Looke Children Mothers How vertuous mothers are honored of their children 637. a. b That children must receiue and they the commandements of their mothers why 618. a Why Solomon attributeth instruction vnto mothers c. 618. a. b A lesson for mothers touching the gouerning of themselues in youth 475. a How mothers shoulde spende their time with their children 624. a. b. Mourning Of mourning and lamentation 74. b With what kind of mourning God is pleased 74. b The mourning of whore keepers speÌdthrifts from whence the same proceedeth 75. a The fruitlesse mourning of wastgoods and meanes to auoide the same 74. b. 75. a. b When and in what respects mourning and lamentations are profitable 74. b Mouth Of the vse of the mouth and howe wee must order and applie the same 212. a. b. Of the fruite of the mouth and what the same is 229. a b Two principall wayes of keeping the mouth 230. a. b The vse and office of the mouth most necessarie and excellent 229. a. b What is meant by hauing the rodd of pride iâour mouth 255. b Notable doctrine vpon these wordes Laye thy hande vpon thy mouth 623. a. b That it is a harde matter to keepe the mouth and why 230. b That the mouth hath feete and what those feete be 87. a The meaning of these woordes With the fruites of a mans mouth shal his bellie be satisfied 376. a. b That we must doe away frowardnesse from our mouth and howe 68. a b Of the reformation of the mouth and what we must doe in that case 68. a Of putting away a wicked mouth from vs and how that may be done 316. b. 317. a That the wicked mans mouth babbleth euill thinges 317. a Mouthes Of the mouthes of gluttons and drunkardes 230. b Howe the wicked occupie their mouthes both towardes God and man 87. a That our mouthes are ful of poyson and in what respectes they are so 69. a Multitude Howe Princes and great men shal get them a multitude of subiectes 280. a That we must not folowe the multitude and why 7. b The way to holde a multitude of people in obedience and gouernment 280. a What kinde of multitude deserueth to be called a people 280. b Murther Howe execrable and accursed murther is in Gods sight 90. a Of murther and manslaughter before God and who are guiltie of the same 8. a Murtherer Wherein a man sheweth himselfe to bee a murtherer 586. a Murtherers Of sundrie sortes of murtherers 90. a. b All hateful men whatsoeuer they bee are murtherers 586. b What wee must doe if wee will not be counted murtherers and bloodie men 586. b Of murtherers and what kinde of men are such 10. a What kinde of riche men are murtherers and what kinde not 10. a. b N. Name That wee ought to desire and thoose a good name aboue al other thinges 446. a. b The vaine superstition of the Iewes not daring to pronounce the name of God 368. b. 369. a That the name of the Lorde is himself 369. a The name of the Lorde compared to a strong Tower and howe 369. a Of the name of the Lorde and that it is not a base word 368. b Neighbour That we ought not to despise our neighbour and why 167. b. 177. a That Christians ought to take heede howe they despise their neighbour 177. a The signification of this woorde neighbour 176. b That euerie man howe strange soeuer he be is our neighbour 82. b That the soule of a man is meant for his neighbour and howe 183. b Howe wee must behaue ourselues towards our neighbour if wee bee offended with him 507. a
kings magistrates shoulde not spare the wicked or mitigate their punishement 396. b The punishment of such whose waies are crooked 25. a The punishment of God vpon the scornefull 404. b. 405. a Against parcialitie in punishment 401. b. Punishments That the punishments of the wicked ought to schoole vs and why 434. a. b Of the punishmentes of God laid vpon the elect and the reprobate and how they differ 39. a That the wicked are Gods instrumentes to execute his punishments 9. b Necessarie doctrine concerning the punishments of such as offend 135. a. b. Purgatorie Purgatorie condemned by reason and example 125. a. R. Ransome Of the ransome of life by riches 235. b. 236. a. That the blood of Christ is our ransome from death c. 235. b Solomons wordes impugned That the vngodly shal be a ransome for the righteous 438. b To be partakers of Christes ransome it is necessarie to haue faith 235. b Of the ransome of life which Solomon meaneth 235. b A lesson for the wicked to learne in that they are called ransome 439. a Iesus Christ the ransome of the wicked and vngodly 438. b Reasons proouing that the wicked are the ransome of the righteous and howe 438. b. 439. a. Rebellion Of rebellion against God and the end of the same 353. b Rebuke That they which rebuke vs are well worthie to be blessed and why 497. a What is required of them which take vpon them to rebuke 497. a That open rebuke is better than secret loue 535. a Necessarie doctrine touching rebuke and correcting 121. a. b What manner of persons wee must exhorte and rebuke 122. a What our behauiour should be whether we rebuke or be rebuked 579. a A wise man shoulde loue them which instruct and rebuke him and why 123. a What we must doe meeting with such as we are sure that neither rebuke nor correction wil a mend 123 a Though we be wise yet we may do thinges worthie of rebuke 122. b When wee rebuke wise men our due ought not to be to winne their loue and why 122. b The sundrie taking of rebuke in the wise and humble and the contrarie 574. b They that rebuke vs ought to bee best welcome vnto vs and why 574. b That they which rebuke vs are Gods instrumentes c. 574. b. Rebukes Against such as are hardeharted and passe not for rebukes 578. b Of alsuring rebukes and reforming ones selfe thereafter 353. a Who doe patiently suffer rebukes and who disdaine thereat 353. a. Recompense Why the sinner deserueth the greater recompense 198. b The recompense of the righteous in this life 198. a. b That the recompense of righteous is the reward of man and how 199. b Excellent doctrine vpon these words Vnto the righteous God will recompense good 247. a b. Recreation Recreation with offence of our neighbours is accursed 100. b. Reformed The readie way to be reformed is to receiue the word of trueth 144. a. b. Who and what they be that hate to bee reformed 144. b. Regeneration Of regeneration and who bee regenerated 188 a. Reioice At what things wee reioice and reioice not 175. a The children of God ought not to reioice at the perdition of the wicked 175. a That the comming of the sonne of righteousnesse ought to reioyce vs c. 63. a Who they bee that reioice in dooing euil 24. b. Reioicing Of the reioicing which the word of God ministreth to the faithful 224. b That the couetous haue no true reioycing though they seeme to be neuer so ioyfull 224. b What we must doe if wee woulde haue our reioicing durable 437. a That the reioicing of the wicked is no true reioicing and why 437. a The common trade of reioicing vsed in the world 436. b The reioicing of the iust man and what it is 436. b Sundrie kindes of reioicing of parents in their children 470. b Of reioicing our hearts in the Lord and how the same may be done 302. a. b That there is no better reioicing then in the worde of God and why 457. a Three reasons to restraine vs from reioicing in our enimies fal 491. b. 492. a Of sundrie kindes of reioicing in sundrie respects 308. b What we must doe if we wil holde the true reioicing 159. a Reioicing is attributed vnto righteousnesse and why 158. b The reioicing of the righteous described 158. b Of reioicing in this life 158. a. b The causes of our reioicing and what they be 566. a What the reioicing of the father is how the same is wrought 581. a The onely way of reioicing God our father what it is 538. b. 539. a What ought to bee the reioicing of such as haue charge c. 539. a Of a kinde of reioicing wherevpon followed miserie and destruction 579. a. b That wee may not giue ouer reioycing though God smite vs with sicknesse 359. b. 360. a What the reioicing of married folkes shoulde be 77. b. Religion In what points Christian religion doeth consist 444. a Repentance That destruction euerlasting foloweth where there is no repentance 239. b Vnto whome repentance is denied and not denied 525. a Repentance is necessarie to the making pure of the conscience 413. a That by repentance we abhorre euil and loue good 287. a How and in what manner repentance shoulde be preached 352. a Of repentance and that it is not a woorke of man 12. a. b. Repetitions That repetitions are vsed in holy scripture why they are profitable 16. a What kinde of repetitions are most profitable 16. a That repetitions are not superfluous but necessarie 16. a That the Prophetes Apostles and Euangelistes doe greatly vse repetitions 16. a. b. Reputation Of reputation and good name 204. b. 205. a The way to come to reputation 181. a Of reputation and the necessitie thereof 181. a. That reputation or a good name maketh the bones fat and how 319. a What wee commonly doe to haue the reputation and name of wise men c. 337. a. b. What wee must doe to obtaine the reputation to be counted righteous 61. a Respect That in iudgement there ought to be no respect of persons 575. a Why the hauing of respect of persons is not good 573. b The vilenesse of such as haue respect of persons declared by comparison 573. b. Retribution In what sense the lorde is said to make retribution to them that lende vnto him 394. a. In what respect the kingdome of heauen is called retribution 394. b. 395. a Retribution commeth not by merites but by pure grace 395. a Howe many wayes and in what places retribution is made of the Lorde c. 394. b. Retribution of the Lord in this worlde and wherein it consisteth 394. b Retribution in the last resurrection 394. b. Reuengement That it is not meete for vs to request God to take reuengement vpon our enimies 422. b That one ought not to take reuengement of his enimie 500. b The effect of reuengement springeth from
that haue filthie thoughts in their hearts 315. b Of the thoughts of men and howe they come to naught 310. b What we must doe if wee will not haue our thoughts come to nothing 310. b. 311. a The meaning of Solomon in saying that there are many thoughts in the hearte of man 397. b Our thoughts are as present with God as if we shoulde expresse them by woordes or workes 409. b That GOD will giue a good issue to our thoughts vpon condition 311. a. Thriftinesse Of thriftinesse and that it is commendable 316. a. Tongue What Solomon meaneth saying that a wholesome tongue is as the tree of life 293. b The danger of a naughtie tongue proceeding from a froward heart 358. b. 359. a Of the tongue of destruction and who they be that haue such a tongue 348. a. b What mischiefes ensue if wee had a false tongue 89. b. 90. a The place of the tongue and howe the same ought to be vsed and applyed 89. b Why Solomon saieth that the tongue of the frowarde shal bee rooted out 163. a Sundrie terrible examples proouing that God hateth a false tongue 90. a The vse of the tongue and wheretoo wee ought to make it serue 147. a The tongue of the iust seeketh nothing but the glorie of God c. 148. a Vnto the tongue many wickednesses are attributed 162. b Why Solomon calleth the tongue of the wise health 317. a Of the tongue of the wise and what benefites the same bringeth 217. a The fruites of a froward tongue called euill fruites 162 a The office of the tongue when God hath it in ordering 322. a The meaning of these wordes A soft tongue breaketh the bones 510. a The tongue of the righteous compared vnto siluer and why 147. b That the frowardnesse of the tongue procureth the losse of our soules and howe 294. a That a lying tongue is one of the seuen things which God hateth 89. a. b The meaning of these wordes A false tongue hateth the afflicted 532. a. b A reason why Solomon giueth a hande to the tongue 376. b The vse of the tongue and howe it ought rightly to be applyed 377. a Who they bee that delight to haue an euill tongue 377. a. The excellencie of the tongue commended in holy scripture 291. a. b That the tongue of the wise vseth knowledge aright and how 290. b. 291. a. b. The rewarde of such as are busie of tongue with an admonition to keepe it 441. b. 442. a That death and life are in the power of the tongue 376. b. Tongues The reward of froward tongues after their misvsage at pleasure 162. a. 163. a With what kinde of tongues the world is filled 230. b Against euil tongues and lying lippes 211. a The complaints of holy scripture against wicked and accursed tongues 256. a. b How the wicked that are in authoritie doe whet their tongues both against God and man 255. b What we must do to make our tongues weapons of righteousnesse 89. b Against such as haue babbling tongues c. 371. b. Traditions The doctrines and traditions of men are called stolne waters and hid bread and why 126. a. Transgression Of the snares that are in the transgression of an euil man 583. a That transgression increaseth when the wicked increase and how 590. a. b. Transgressour What is meant by this worde Transgressour and of wages giuen to such 523. b. Treasure What we must do if we wil haue our dwelling places replenished with treasure and oyle 439. b What thinges are meant and vnderstoode by these woordes treasure and oyle 439. b. That our principal treasure must be the feare of God and why 439. b Why the goods which God giueth the wise man are called treasure and oyle 440. a. Howe and in what sense the house of the righteous is saide to haue much treasure 295. b What duties are required of vs to godward for the treasure of his wisedome 46. a. Treasures What Solomon meaneth by the treasures of wickednesse saying that they shal not profit 128. b. Triall The triall of God compared to a sining pot or furnace 347. a b The triall of heartes and wherein the same consisteth 347. b To what end God hath our hearts in tryall 347. b That it is good for vs to abide the Lordes trial and why 347. b. Trinitie A necessarie doctrine touching the Trinitie 111. a b. Trouble The meaning of Solomon by these wordes Trouble is the place of the righteous 172. b. The wicked shall come into Trouble for the iust and why 172. b. 173. a The cause of the wickeds trouble ought to be imputed vnto none but himselfe and why 173. a What kind of men they be that Trouble and set al things out of order 196. b Of the trouble which Solomon setteth against the feare of God 305 a. b The righteous escapeth out of trouble not of himselfe but by meanes 173. a. Troubles The righteous are not excepted from Troubles 172. b The righteous counted miserable for their Troubles sake 172. b The necessitie of patience in Troubles 172. b. Trueth Whatsoeuer is toutrarie to Trueth is wickednesse c. 104. b Why Solomon placeth Trueth against wickednesse and wherein Trueth consisteth 104. b Speaking of Trueth consisteth not only in the mouth but in workes 216. a The nature of Trueth and of whome shee taketh the same 218. a Of the lippe of Trueth and what doctrine is to be learned thereby 217 b. 218. a That God loueth Trueth and commendeth it 257. b That there is one Trueth but many wayes of speaking Trueth 215 a. b That he which wil not heare Gods woorde must needes bee voide of trueth 444. a. The knowledge of the trueth sufficeth not but a further thing is required 489. b Of trueth and that it is one of the partes whereinto the lawe is diuided 31. a The meaning of these words Buy trueth and sel it not 475. b. 476. a That there is no word of excellencie but the pure trueth 350. b. 351. a The Churche is the piller and strength of trueth 6. a. Trust Against vaine trust and confidence in riches 167. a Against trust and confidence in riches 194. a. b Of him that putteth his trust in man and him that putteth his trust in God 195. b That we must not trust to the good deeds of others 230. a Sundrie meanes ordeyned of God and teaching vs to put our trust in him 459. a. b. Confidence and trust in an vnfaythfull man in time of trouble like a broken tooth and a slyding foote 512. a. b That we cannot put our trust in God but by Iesus Christ 459. a The sure and happie estate of such as trust in the Lord. 604. b. 605. a It is ill done to trust in temporal and worldly helpes and why 159. a Of assured trust and wherein the same consisteth 278. a What it is to trust in the Lorde 576. a. The state of them that put their trust in
good thing of her husbande and why shee is so called 377. a. b A notable description of a good and vertuous vvife woorthie to be read and folowed 628. b. 629. a. b. 630. a. b. 631. a. b. 632. a. b. 633. a. b. 634. a. b. 635. a. b. 636 a b. 637. a. b. For what causes a man should not esteeme al the riches in the worlde so much as his vvife 629. a A vertuous vvife compared to ships of merchandise 630. b. 631. a That a wicked vvife is the corruption of her husbandes bones and howe 203. a. b Notable and excellent doctrine concerning the plague of a brauling vvife 433. a b VVinde Ariotous woman compared to vvinde and oyle and in what respectes 541. a. b Who they be of whom it is saide They shal inherite the vvinde 196. a. b In what significations this worde vvinde is taken in scripture 196. a. VVine The danger of vvine excessiuely taken declared by a double comparison 479 b. 480 a In what respectes vvine is saide to be scornefull 405. b. 406. a The inconueniences which come from immoderate drinking of vvine 405. b The meaning of these wordes Regard not thou the vvine when it is redde c. 479. a. b That vvine is taken in scripture for him that is addicted thereunto 406. a Why Kinges c. are forbidden to drinke vvine 625. b To what ende God giueth vs the vse of vvine 405. b Against the often and excessiue vse of vvine 405. b The necessitie of vvine and to whom it must be giuen 626. b. 627. a To what ende vvine must bee giuen to them that haue a heauie heart 627. a. b Vnto whome the giuing of vvine spirituall vvine I meane doeth belong 627. b. VVisedome What kinde of rest it is that Solomon attributeth vnto vvisedome 285. b Of the vvisedome of the prudent and the effectes of the same 285. b Howe blessed they are which loue vvisedome and of the contrarie 581. a Of the getting of vvisedome and who possesse her 56. b. 57 a. b After what three kindes of people vvisedome crieth 11. a The wordes of Solomon impugned when he hiddeth vs eâalt vvisedome 58. b The opinion of trauellers into strange countries concerning vvisedome 360. b. 361. a. That the welspring of vvisedome is like a flowing riuer and howe 365. b That the vvisedome of the heart is shewed foorth in the lippes and howe 337. b. The house of vvisedome is in heauen about the throne of God 116. a Howe and after what sort vvisedome doth solace herselfe and taketh her pleasure on earth 113. a VVisedome compared to the great Lordes of this worlde 118. a The bountifulnesse of vvisedome and her liberalitie set out by example 124. b. We loose not our time when wee giue ourselues to vvisedome and why 124. b. VVisedome calleth vs not to her banket after the manner of the worldly wise 120. b. VVisedome doeth not call vs to her table after the manner of Princes 120. a. Of the vvisedome of Solomon and that al Kinges c. ought to applie themselues thereunto 1. a Solomon was a mirror of vvisedome in his time 1. b What kinde of vvisedome Solomon promiseth to teach vs. 1. b. 2. a That vvisedome is not a thing framed in the braine of men c. 44. b That vvisedome is of one diuine essence with God c. 44. b. 45. a Of many goodly blessinges benefits which come to vs by vvisedome 43. b That vvisedome is a tree of life whereupon dependeth much goodlie doctrine 44. a The singular commodities that the faythfull haue in this life by vvisedome 47. a. b That there is a certaine kinde of vvisedome which we must detest and what it is 35. b The wonderful workes of vvisedome described 45. a. b That being voide of vvisedome we doe not liue but are in death and why 42. b. 43. a The woordes of Solomon impugned saying That length of dayes is in vvisedomes right hand 42. b VVisedome compared to a liberal riche man Marke the circumstances 43. a VVisedome compared to merchandise and whome she is like and not like 41 What we must doe if we wil not haue vvisdome complaine of vs. 13. b The vvisedome of worldlinges and wherein it sheweth it selfe 20. b A reason of coÌtraries prouing that the sweet voice of vvisedome must bee obeyed 18. a. b. That vvisedome is neuer idle and howe God worketh by the same 10. b What wee must doe to increase in vvisedome and learning 3. b VVisedome compared to a strong man and in what respectes 42. b How carefully and diligently we should seeke after vvisedome 20. a. b That the worde of God is perfect vvisdome 10. b. 11 a Our vvisdome is to keepe and to do the commandements of God 134. a What wee must doe to liue in the house and cate at the table of vvisedome 120. b VVisedome and her house is spirituall c. 118. a Who are the maidens and damsels of vvisedome 119. a Why God hath imparted his vvisdome to his Ministers 104 a Whether vvisedome crieth out for ioye or for sorrowe 104. a God hath neuer purposed nor ordeined any thing in his eternal decree without vvisedome and howe 110. a VVisedome shal be giuen if it be asked in true faith 114. a VVisdome wil be here presently without putting off till to morrowe 113. b As wee must heare without delaye so wee must perseuer to heare vvisedome 113. b What true vvisedome is and wherein it standeth 127. a We haue nothing except God giue it vs by his vvisedome and without it wee are neuer contented 109. b VVisedome is equal with God and is of the same essence with him 110. b The heauenlie heritage cannot bee taken away from the children of vvisedome c. and why 109. a. b VVisedome is the tree of life to them that lay holde vpon her 108. b VVisedome crieth by the voices of the Pastors of the Church 104. a VVisedome is not without feare nor feare without vvisedome 150. a VVisedome is alwayes profitable because it is alwayes in season 162. a What kinde of persons are accompanied with vvisedome 165. a. b VVisedome worketh yet stil euen as shee did in the creation and howe 112. b VVisedome hath not left off from her worke c. notwithstanding man hath deserued otherwise 112. b Of the generation of vvisedome 111. a. b The eternitie of vvisedome prooued 112. a The meaning of these woordes VVisdome is set vp from euerlasting 110. b The description of vvisdomes eternal power 109. b. 110. a The way to fill our treasures to the brim is to loue vvisedome 109. b The necessetie of vvisedome euen in worldly affaires 107. a The meaning of these woordes That our vvisedome is in the onely word of God 110. a That vvisedome is in GOD vnseparable from GOD and consequently God 110. a VVisedome loueth not in words but in truth 108. a The vvisedome of God is his eternall sonne and his word 110. a The fruite of vvisedome is
vvomen of this age should learne to be wise 253. a. b What strength Solomon requireth of vvomen 202. b That wise vvomen are verie scant and harde to finde 253. a What kinde of vvomen they be that haue laid a good foundation 254. a Earinges of great antiquitie with maidens and vvomen and yet at this day vsed 508. a. b VVord What preferment the vvord of God ought to haue and why 402. b The meate of our soules is the word of God c. 536 b True wisdome is taught by the vvord of God 134. b That the administration of the vvord is verie necessarie and why 457. a That wee must folowe rightly the vvorde if we wil liue c. 437. b The cause why the vvord of God is despised and of none account 437. b Nothing can assure vs that we doe well but onely Gods vvord 437. a The peculiar workes of Gods holie and blessed vvord 224. a. b To what ende the vvord of God is compared to golde siluer c 417. a That the vvord of God speaketh to the world after diuers sortes and howe 239. b The vvord of God the principall rod to deliuer children from hell 470. a. b They that haue a reuerence to the vvorde mainteine the ordinance and establishe the gouernment of wisedome 111. a Of the spirituall swoorde of Gods vvord and against whome it must bee vsed 487. a The vvorde of God maketh man quicke and liuely c. 425. a To what ende the vvord is preached vnto vs. 473. a That nothing is more precious than the vvorde of God 417. a The vvorde of trueth is the seede of life 144. b. The despising of Gods vvorde is the cause that the worlde is so euil gouerned c. 106. b The vvorde of God ought to bee continually in the mouth of man and why 162. b. 163. a The vvorde and Sacramentes compared to victual and wine 118. b The vvorde of God interlaced with sundrie deuises of men 606. a The reward of suche as put any thing to the vvord of God 606. b That wee must not mingle any thing with Gods vvord 605. a Why God biddeth vs to put nothing vnto his vvorde nor take any thing from it 605. a. b The excellencie preciousnesse and purenesse of the vvord of God 604. a b That the vvorde of God is the knowledge of Saintes and for what causes 600. b The commendation of a good vvord spoken in due time 311. b Ioy attributed to the vvorde of God and taken away from the vvord of men 312. a That there is no euill but that which is committed against the vvorde of God 71. a. b That the vvord of God ought to be the rule of our life c. 70 b. 71. a Fewe heare the vvord of life and lesse receiue it 59. b That the vvorde of God is not directed but vnto his children 59 b Why the vvorde of God serueth the wâcked vnto their condemnation 59. b The vvord of God is the right entrie to come to true wisedome 397. a That there is none other meanes to bee wise but by the hearing of Gods vvoorde 41. a That the vvorde of God is the onely keye of the kingdome of heauen 18. a In what manner wee ought to receiue the vvorde of God our Father 19. a. b That the vvorde of God is perfect wisedome 10. b. 11. a Without hearing the vvorde of God no man can be wise 4. a That they which obeye Gods vvorde haue a blessed life and howe 92. b. 93. a Of obedience to the vvorde 93. a. b They that are attentiue to the vvord of God to execute that wherewith they are charged are the maidens and damsels of wisedome 119 a The way to forsake fooles is to bee instructed in the pure vvoorde of God c. 121. a Wisedome and knowledge proceedeth from the vvord of God 98. a The wicked by contemning the vvord worke the destruction of their owne soules 97. b Who they be that finde the vvorde of God troublesome and harde c. 105. a That the vvoorde of GOD is our onely wisedome and knowledge 106. b In what danger they are that contemne the vvorde of God which is the true wisedome 108. b The wicked which despise the vvord haue filthie and polluted mouthes 163. a The deserte of suche as make no account of Gods holle vvord 102. b VVordes When and in what exercises wee must take heede to vse many vvoordes 147. a What vvoordes they be from whence ioy doth proceede 311. b Solomons meaning in this sentence The vvordes of a mans mouth are like deepe waters 36. a. b The meaning of these vvoordes A wise man seeth the plague and hideth himselfe 447. a. b The singular commendation of vvoordes spoken in their due place 507. b. 508. a The danger of sweete vvordes compared to a honie combe 339 a Of three seuerall titles and properties ascribed and giuen vnto faire vvordes 339. a. b. Of wicked vvordes which point after twoo sorts and how 216. b Who they bee whose vvordes are compared to pearsing swordes 216. b Of the vvordes of false Prophetes and howe dangerous they be 216. b. 217. a That the vvordes of the foolish are like pricking swordes 216. a. b Of the vvordes of men and what ioy they minister to the sorrowful 224. a What kinde of wicked persons abounde in vvordes and that wee must auoide them 147. a That our vvordes must bee as cleane as water c. 365. b. VVorke A comparison of the oxe teaching vs howe wee shoulde bee occupied at our vvorke 257. a That God is alwayes at vvorke and that nothing is done but by him c. 329. b. 330. a. Of the vvorke of the righteous and the wicked with the fruites of them both 143. a. That wee ought to tye ourselues to our owne and not to meddle with others vvorke and office 208 b. VVorkes That we must commit our vvorkes vnto the Lord and of such as haue and haue not 323. b. 324. a Against vvorkes of supererogation of Monks and Nunnes 605. b. 606. a Of vvorkes of supererogation excluding the grace and mercy of God 63. a Against such as woulde winne paradise by their vvorkes 49. a Against such as haue the goods of this worlde and yet doe no good vvorkes a heauie sentence 129. a Outwarde vvorkes are certaine fruites conceiued in the heart 134. b Why we regarde not to followe the vvorkes of the righteous albeeit they bring life 143. b Against deseruing by vvorkes 144. a. b Wee deserue not by our vvorkes that God should fauour vs or hold vs in his grace and why 114. b Life commeth by promise and not by vvorkes 114. b An obiection of vvorkes saide to haue the power of sauing with an answere therevnto 129. a Good and comfortable doctrine concerning good vvorkes 129. a Against righteousnesse of vvorkes that they deserue not life before God 167. b Of vvorkes both good and bad and the spring from whence they issue 171. a Why
fleeth all euill with all his might is much commendable Ephe. 4. 18. Herewithall it behoueth vs to be beautified as S. Paule exhorteth vs. But yet I would haue you wise vnto that which is good and simple concerning euill And Bee not children in vnderstanding Rom. 16. 19 but as concerning maliciousnesse bee children but in vnderstanding be of a rype age And the childe Forasmuch as the yonger sort are 1. Cor. 14. 20 commonly simple Solomon ioyneth them togeather and promiseth that if they giue good eare to his Prouerbes they shall obtaine knowledge and discretion He setteth knowledge first for without it children become stifnecked folowing their fansies affections and lustes not regarding what shall happen therof neither coÌmonly are constant but are nowe of one opinion and by and by of an other nowe will they one thing and immediately after the contray But when Solomon spake of children promising them knowledge and aduertisment he had not respect only to the age but to the vnderstanding So of what age soeuer wee be if we be voide of all knowledge and discretion it is very needeful for vs to heare the sentences of the wise man and all such like doctrine and chiefly to bee attentiue vnto the doctrine of the Apostles Ephe. 4. 5 A wise man shall heare and encrease in learning and a man of vnderstanding shal attaine vnto wise counsels 6 To vnderstand a parable and the interpretation the worde of the wise and their darke sayings As the prouerbes of Solomon are necessarie and profitable to the simple and to children for their well framing of their heartes and right directing of their waies so are they to the wise for the encreasing of their wisedome and further knowledge Wherby it appeareth that not the simple children ought to be the schollers disciples of SolomoÌ but also the wise Those then which count themselues so wise that they thinke they haue no neede to learne therefore contemne both preaching and reading of the holy scriptures not onely are voide of wisedome but also as much as in them is they make the holy Ghost a lyar which hath spoken by the mouth of Solomon And that we be not of the number of such people let vs be continuall schollers of our God and doe after the counsell of S. Iames. If any of you lacke wisedome let him aske of God which giueth to all men liberally and reprocheth Iam. 1. 5. no man and it shall be giuen him So doing we shall increase in wisedome and learning for to him that hath it shal be giuen and hee shal abound from him that hath not euen that hee hath shal be taken away And a man of vanderstanding To the end that we should be more diligent vpon doctrine and neuer to waxe weary of learning to vnderstand more perfectly the trueth Solomon sheweth vs what profite commeth thereof besides that which hee hath declared already in saying And a man of vanderstanding shall attaine vnto wise counsels As Solomon hath not asked worldly riches neither the pleasures and desires of the flesh but hath asked wisedome and prudence to gouerne both him and his people so also he promiseth not to the man of vnderstanding that he shal haue temporall goodes and that hee shall liue at ease in this worlde but he promiseth him wise counsels the which he expresseth by a worde that signifieth diligence and sharpnes of wit to gouerne Therewith shall those be endued which being wise and learned do alwaies pursue more and more to profite in the knowledge of the trueth for they shal knowe howe to moderate and rule both themselues and their owne affections and to keepe them vnder that they doe not raigne and also shal bee fitte and meete to shewe others the way to doe the like Heere we are taught what the gouerners both of the Church and Common weale ought to bee to wit that such should bee ordeined which both loue the trueth and are exercised therein Wee learne also that after wee haue hearde and knowen wee must not bee idle but bring foorth fruites Moreouer Mat. 7. 24. that without hearing the word of God no man can bee wise neither profite himselfe nor any other and that they which doe not gouerne themselues after the worde of God must needes be ignorant blind Iames. 1. 22. and fal into many vices that they are not onely vnprofitable but also hurtful to themselues and to their neighbours 6 To vnderstand Solomon hath already counted vnto vs many fruits which they receiue that apply their wittes to his sentences but yet there he setteth foorth vnto vs foure The first is that wee shal vnderstand the notable and excellent sentences of those which haue spoken by figures and similitudes to make them of more authoritie and estimation and that men shoulde bee more diligent to search out the meaning of them and that they might bee hid from them which are blinde of vnderstanding and that seeing they should not see c. The seconde commoditie which they receiue is to interprete and to expound these notable and excellent sentences to the edifiyng of the Church that the rude and ignorant might knowe so much as is expedient for their saluation The third is to iudge and discerne the wordes of the wise from those of the foolish the which oftentymes haue a fayre shewe of wisedome and holinesse and seeme at the first sight to please God albeit they be abhominable to him The sayings of the wise as of Moses of the Patriarches and Prophetes and other holie men be not of any great outwarde shew and yet for all that be not lesse pleasing vnto GOD for though they bee vttered by the mouthes of men yet are they neuerthelesse the wordes of God the which those may iudge that giue good eare to the Prouerbes of Solomon and such lyke doctrine Many are deceiued through the fayre shewe of mens wordes and therefore wee must knowe the woorde of God and not to beholde only with other mens eyes that in no wise wee bee deceiued with the fayre shewe which properly belongeth to false Prophetes and teachers of whome Iesus Christ commaundeth vs to beware The fourth is to vnderstande that which the wise haue Math. 7. 1â spoken darkly as when they haue spoken of Gods prouidence of predestination and election of Saintes of reprobation and reiection of the wicked and such like matters which are al obscure and darke vnto the wicked who iudge all thinges to come to passe by chaunce albeit they are gouerned by the counsel and prouidence of God But let vs marke that when Solomon doeth attribute all these fruites to his notable Prouerbes hee meaneth not that all they which become attentiue to them are perfectly partakers of all these fruites For it is written Wee know in parte we prophecie in parte But when that which is perfect 1. Cor. 13. 20. is come then that which is in parte shal
to moue vs to goodnes to turne vs from euil after the doctrine and aduertisemeÌt of the despising of fooles directeth to vs his words exhorting promising forbidding threatening The exhortation is My sonne heare c. In this exhortation to the ende hee would bee heard with more reuerence and feare he speaketh as the father to his childe Heere we may say that Solomon speaketh in the person of God who is the onely father of al or in the person of the Pastor teacher Mat. 25. of the Church who calleth those his children which hee instructeth teacheth because he begetteth theÌ to God to his Church through the worde Dauid vseth this maner of speaking likewise doeth S. Paule and S. Iohn Therein they attribute nothing to themselues neither by any meanes doe derogate from the fatherhoode of God for it hath pleased God to make them partakers of this honour when hee doeth vse them as instruments to encrease his Church and to beget him spirituall children Wherefore Solomon doth moue vs to obey God who only is our father instructer as it hath bene alreadie treated of in the 2. verse And when he calleth vs to heare he requireth also obedience which we must yeelde if we wil bee accepted of God for wise otherwise we enter into destruction with the foolishe For the worde which Solomon vseth doth not onely signifie to heare but also to obey Mat. 7. and follow It behoueth vs then not only to giue our outward hearing to this instruction but also our heartes that we vnderstanding howe healthfull it is for vs may followe it with true and continuall repencance detesting euil louing good with all our desire And forsake not When Solomon addeth this he giueth vs well to vnderstand that he doth not onely allure vs to heare but to obey And therewith immediately hee answereth to a question which might bee made to wit How shall we heare God seeing he is an inuisible incomprehensible spirite He giueth I say the solution admonishing vs not to forsake the teaching of our mother As if he did say if you will heare God to instruct you be obedient to the Church wherein hee doeth beget you and teach you by the ministerie of his Apostles and Prophets of his Euangelistes Pastours and Doctours Furthermore wee must vnderstande that God calleth al them his children which hee exhorteth by his worde and giueth them to his spouse which is the Church to be taught for the Church is the piller and strength of trueth not the popish Church which doth reiect the word of God and not acknowledge Iesus Christ for head but Antichrist and the enimie of God But forasmuche as wee ourselues cannot discerne the Church of the wicked from that of the faithfull we must aske of our heauenly Father the spirite of wisedome and discretion and vndoubtedly he wil giue it vs. For they shal be After the exhortation he putteth the promise by Mat. 7. 9. a figure and similitude as if he did say like as the worldlings delight to beholde a person decked and trimmed with gorgeous attires and precious iewels hanged about the head and the necke which are the parts most seene because they are most apparant and the person so decked is not ashamed to be seene but desireth to bee seene euen so my sonne if thou be truely decked with the feare of the Lorde and with his knowledge and doest willingly receiue his instruction and that thou desirest gladly to be taught in the congregation of the faithful thou shalt be acceptable and pleasant before God and his Angels before his elected and faithfull and thou shalt not need to doubt to present thy selfe before him and his neither needest to feare to be refused of him no more than the wel beloued pleasing and acceptable Wyfe is refused of her husbande but shalt be assured to obtaine of him ioye and prosperitie and all felicities in the life euerlasting for he which promiseth is true Wherein we haue first to note that albeit Solomon doeth here vse a similitude taken of the manners of the worldlings yet his meaning is not that it is lawful for vs outwardly to deck ourselues with sumptuous and precious things wherewith to please men but contrarily we must folow the doctrine of the Apostles For as our Sauiour 1. Tim. 2. 1. Pet. 3. Luk. 18. 2. compareth God vnto a wicked iudge and yet it is not lawful to say nor think that God is wicked euen so if Solomon compare the spirituall giftes vnto worldly ornaments it is not to say that it should be lawful for vs to folow the custom of the world in outward ornaments True it is that the wearing of golde and precious stones and other ornaments is not altogether and vtterly forbidden seeing that it is indifferent but it is not forbidden in so much as all they which deck themselues sumptuously are almost all ledde with too much desire to bee seene and are commonly giuen to superfluitie excesse to vnshamefastnesse and immoderatenesse to ambition and pride And forasmuch as women are most spotted with this desire to be seene in gorgeous apparel S. Paul and S. Peter direct their wordes to them Secondly because that God commaunding father and mother to be honoured adding thereto a promise thou shalt liue long vpon the earth some because that this promise for they shal be c. is placed immediatly after the exhortatioÌ to heare instruction would haue the said exhortatioÌ taken more simply to wit for the commaundement to obey vnto carnal fathers vnto whose charge the gouernment of their children is committed and that the children learne to be obedient to their parents should not thinke that they are able to rule themselues There are two reasons that cause me to dissent from this opinion The first is that in this same preface the 6. chapter he giueth commaundement to obey father and mother the second is that after he hath admonished and aduertised vs of the feare of the Lord of his knowledge by this exhortation he sheweth to vs by what meanes we may attaine thereto and be kept therein to wit by hearing and obeying 10 My Sonne if sinners do intice thee consent thou not 11 If they say Come with vs we will lay waite for blood and lye priuily for the innocent without a cause 12 VVe wil swallow them vp aliue like a graue euen whole as those that go downe to the pit 13 VVe shal finde all precious riches and fil our houses with spoyle 14 Cast in thy lot among vs we will all haue one purse 15 My sonne walke not thou in the way with them refraine thy foote from their path 16 For their feete runne to euill and make haste to shedde blood 17 Certainely as without cause the net is spread before the eyes of all that hath wyng 18 So they lay wait for bloud lie priuilie for their liues 19 Such are the wayes of euery one
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 âorrecte 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 vnderstaÌd 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 consequeÌtly 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 coÌplaint 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 coÌplaint shee sheweth how farre
neighbors wheÌ they receiue the reward that they haue deserued VVhose wayes are crooked If we were like vnto such people we might look but for an horrible vengeance of God as the world destroied by the flud the Sodomites with the GomorrhiaÌs by a more sharpe punishment seeing that God hauing geuen vs his sonne doth dayly offer vs his Euangelicall word which is the message of the euerlasting couenant the conteÌners of which message shal be punished more greeuously then they of Sodome and Gomorrhe Matt. 10. 15. God then sheweth vs great fauour when he preserueth vs from being like to such corruptors and Apostataes 16 And it shall deliuer thee from the strange woman euen froÌ the stranger which flattereth with her words 17 VVhich for saketh the guide of her youth forgeteth the couenant of her God 18 Surely her house tendeth to death and her pathes vnto the dead 19 Al they that goe vnto her returne not againe neither take they hold of the waies of life When a path or way is much troden and beaten there is no count made of any danger wheÌ a thing is often done although it is wicked yet doe they make themselues beleeue that in it there is no euill as they doe which rashly sweare which doe geue themselues to lasciuious and dissolute talke vnto couetousnesse vsurie wicked bargaining to slouth and idlenesse Likewise because that diuers forsworne vnfaithfull doe breake promise of holy marriage haue no coÌscience to become adulterers that the worlde is full of mockers and contemners of the institution of holy marriage which God hath ordayned from the beginning of the world and had rather committee whoredome then by marriage to take vnto them an honest companion or wife the which is honorable among all men it seemeth to moste men that there is no danger to folow the way of adulterers whoremongers that Heb. 13. 4. they coÌmit no euill in being defiled polluted with whoredome fornication But when the holy Ghost by the mouth of SolomoÌ doth declare vnto vs that God doth giue vs counsel vnderstanding that we may be deliuered froÌ the straÌge woman he sheweth vs wel that it is not so as the world iudgeth for if there were no daÌ ger we should not need that God should giue vs counsel vnderstanding to deliuer vs from her Let vs not then folow the opinioÌ of the adulterers whoremongers but let vs beleeue that there is great danger to go vnto an harlot to talk with her which Solomon here calleth a stranger and a forenner because that if shee be maried she belongeth not vnto him that haunteth her but vnto her husband from whoÌ she departeth alienateth herself in playing the harlot and so she is also a stranger towards her husbande And if she be vnmaried she apperteineth to none but ought to abstaine by tarying til God send her a yoke felowe to be honestly ioyned by mariage so she is also a stranger and forenner if shee play the harlot seeing she belongeth to no man Our Lorde doeth warne vs thereof doeth daily make vs to vnderstand it by the preaching of his word the which he doth not coÌmunicat so purely vnto al natioÌs but yet neuertheles adultery whordoÌ cease not to raigne They abstaine not from vnshamefast lookes countenances they refraine not their tongues from speaking foule filthy words to sing dishonest wanton songs By such wordes and songs do the whormongers harlots plainly vtter theÌselues and albeit to excuse themselues they alledge that they thinke vpon no euil they are not to be receiued for al that but as wicked liers which falsly belie the vnfallible Trueth which pronounceth that Ma. 12. 34. from the abundance of the heart the mouth speaketh Let vs not then despise the counsel that God giueth vs when hee telleth vs that mariage is to be had in honour among al men the bed vndefiled for whorekeepers adulterers God wil iudge Now that Heb. 13. 4. there is danger onely to talke with whoremongers harlots Solomon doeth shewe saying That the straunge woman flattereth with her words It is not needefull to declare what flatteries the harlots whorekeepers vse for they which desire to liue chastly need not to vnderstand them It ought to bee enough for them to know that it is not lawful for man womaÌ to dwel together except they be knit together by mariage It is not also needfull to declare them to such as are giuen to whordom for they are but too much learned therin already True it is notwithstanding to admonish the vndiscreete that they may not pretend cause of ignoraÌce we may discouer vnfold the sweet words flattring speech of the harlots whorkeepers with their strange attires as Solomon Pro. 7. 5. doth declare them hereafter in the 7. Chapter After the flatteries Solomon discouereth the vnthankfulnes of the adulterers saying 17 VVhich forsaketh c. Solomon sheweth that there is much euil in adultery though a maÌ be accustomed therto for vnfaithfulnes is no smal euil but great wickednes therfore the more one is accustomed therto so much the more doeth he coÌmit euil is the more worthy of great punishment for custom absolueth not a gilty persoÌ but maketh him more gilty Loke what we iudge of murther and theft we ought also to iudge of euery transgressioÌ of the law in what point so euer it is for he that hath saide Thou shalt not kil hath said also Thou shalt not commit adulterie WheÌ Ier. 2. 11. then God giueth vs vnderstanding to defend vs from adultery he preserueth deliuereth vs from great wickednes The vnfaithfulnes of the adulterous woman coÌsisteth in this that she leaueth forsaketh her husband not that she forsaketh him vtterly leauing him for euer without returning to him any more for vnfaithfulnes standeth not only in that but chiefly in this that she ioyneth hirself to an other separating herself froÌ her husbaÌd making of one flesh two and yet she wil not leaue returning to her husbaÌd to couer her vnfaithfulnes EueÌ so likewise is it with an adulterer and vnfaithful man to his wife And to shewe that the adulterous woman is not only vnfaithful but also disobedient rebellious vnthankful SolomoÌ calleth her husband Prince Teacher guide of the youth of his wife wherin he sheweth that he is the head the gouerner hauing prerogatiue aboue her therfore that she ought to feare reuerence him with faithfulnes to giue him obedience That which SolomoÌ doth here shewe vs in one word Ephe. 5. 1. 2. Pet. 3. 1. the Apostles S. Peter S. Paule doe declare more at large Likewise the adulterous man is not only vnfaithful to his wife but cruel for he doth not gouern the youth the weaknes frailtie of his wife in enterteining tenderly louing her as SolomoÌ doth teach him
promised fauour vnderstanding the which aboue al things are to be desired nothing to be esteemed more Nowe first of al when fauour is promised vs for binding mercy and trueth vpon our neckes we must vnderstandâ that what obedience soeuer we giue vnto the law of God yet hee cannot be our bondman for albeeit wee may deserue of men that they should be pleased with vs and that they stand bound by our mercy shewed towards them yet we can neuer be so faithful vnto God trusting in his goodnes but there wil be some doutfulnesse distrust incredulitie mixed therwith for the which we wel deserue to be forsaken of God And indeed we should be forsaken except he made vs finde fauour in his sight Likewise though it were so that wee were perfite in fayth yet coulde wee not boast ourselues to deserue seeing al the strength we haue or may haue is the gift of God Secondarily the vnderstanding that wee haue by the word of God which we kepe by faith obedieÌce is called good because it bringeth foorth good frutes to the honour and glorie of God to the profit of ourselues and neighbours Contrarily the vnderstanding that is gotten by mans wit and naturall reason by doctrines traditions of men cannot haue this title of goodnes For though it be highly esteemed in the world yet sith it is reproued of God by him couÌted foolishnes we ought to reiect it as vaine and vnprofitable yea as hurtful for it comes of the 1. Cor. 1. 3. 19 20. 3. 19. Rom. 8. 6. fleshe the desire whereof is death Therefore if wee wil auoyde death let vs not folowe the wise worldlinges but let vs rather choose to bee despised of them as fooles so shall wee bee wise in Gods sight Thirdly when wee are commanded that through trueth and mercy wee shoulde finde fauour and vnderstanding in the sight of God and man it is first shewed vs that the keeping of Gods commandements doeth not stande onely in outwarde woorkes as hypocrites doe falsely beleeue but euen as God seeth the harte and iudgeth the secret thoughts of men herewith that our words and outward workes are no whit hid from him so also al our affections purposes counsels thoughts minds are before Heb. 4. 12. him It foloweth that if we wil please be wise before God we must haue al our affections so ordered that hee bee in no wise offended by theÌ so that with al our inward parts we should be giuen to meditate his law keepe his commandements Further it is shewed vs that as God hath not created the inwarde parte of maÌ only but the visible earthly body also so he would not haue it vnprofitable but would that we should bestow it about his seruice not that he hath need therof but loke what we do through our bodies to the edifying profit of our neighbours according to his woorde he counteth it done vnto himself And this is the cause why Solomon would haue vs finde fauour good vnderstanding Rom. 12. 17. before men and that S. Paule counseleth vs to procure things honest not only before God but also before meÌ The which seemeth to bee very harde for there is no people so detestable before men as they that are giuen to goodnes NotwithstaÌding they find fauour vnderstanding in the sight of men as Solomon coÌmandeth them so much as they can according to this holy word For euen the vngodly which often do them hurt wrong are oâârcome in their consciences that they be iust confesse no les as Pharao towards Moses the people of Israel Saul towardes Dauid Fourthly albeit wee must seeke the fauour both of God men yet is it not to say that it is lawful for vs to labour to please Gal. 1. 10. Mat. 6. 1. men or seeke to bee praised of them Finally sith that through mercie and truth wee obteine fauour in Gods sight it followeth that if we be infidels and vnmerciful we deserue to bee abhorred counted fooles both before God and men though by our carnal vnderstanding by our subtilties and enterprises wee obteine the fauour of the worlde 5 Trust in the Lord with al thine hart leane not vnto thine owne wisedome 6 In al thy wayes acknowledge him and he shal direct thy wayes To the ende that wee may the better knowe howe to guide ourselues Solomon doeth expounde the lawe vnto vs by partes giuing vnto vs diuers commandements And first of all to the intent we shoulde not bee forsaken of truth but thereby might find fauour before god he would haue vs to trust in the Lord wherby we should be assured he loueth vs as a good father doth his children therefore that he desireth nothing but our prosperitie saluation and wil not suffer vs to perishe This assurance is giuen vs by the worde the which doeth set foorth the good wil of God towardes vs. Solomon saying thus Trust in the Lorde woulde haue vs to lay holde by faith vpon the promises of God beeing certaine that God wil not nor cannot goe against them for hee is the vnfallible truthe likewise that no power can let him to keepe promis for he is the almightie whose counsel shal stand for euer and his whole wil shal be fulfilled Nowe hee sheweth vs that it is Esa 46. 10. not ynough to heare and talke but he requireth the hart And hee teacheth vs that it is not lawful to apply our harts to the lustes of our flesh and worldly pleasures for hee requireth the whole hart saying Trust in the Lorde with al thyne hart In this hee teacheth vs that which Moses teacheth in the twoo first commandements Ex. 20. 2. 3. 4 Thus our hartes must not bee parted to giue one portion vnto God and the other parte some where els that were to giue a companion vnto God the which hee cannot abide And because that diuers not esteeming the woorde of God the which ought to bee the wisedome and vnderstanding of his children seruantes doe dreame and forge in their braines diuine seruices whereby they thinke to honour God labouring much there abouts Solomon to withdrawe vs from this abuse and foolishe presumption doeth warne vs that to trust in God with all our harts we must not leane to our owne wisedome as Moses warneth the children of Israel By this wee may iudge that there are Deu. 12. 8. but a fewe which trust in the Lord as they ought for the greatest part of the world doe set their hartes on other thinges then on God and many also wil serue him after their owne fansie And this is through ignorance and contempt of the woorde that they fal into such beastly blockishnes as S. Paul saith For God also punisheth Rom. 1. 21. their vnthankefulnes in blinding and giuing them vp vnto a reprobate minde Moreouer considering wee cannot trust a man except we loue him
to giue ourselues wholy with constancie and perseuerance he doeth therein teache such as are ministers of his worde howe they ought to behaue themselues towardes them they teache First of al except they knowe them to be desperate indurate and obstinate mockers and scorners of good counsel holy exhortations and wholesome corrections persecutours of the trueth and of the louers thereof they ought to speake louingly as the father doth to his sonne SecoÌdly as though through weakenes and dulnes they had not wel vnderstoode and borne away the former instructions let them begin to preach the same again vnto their hearers not twice but thrice yea foure times and more oftener if neede require let them not waxe weary of admonishing one thing often Thirdly let them labour to vse such vehemencie that they may not onely awake vpp their corporal eares but also stirre vp al the senses of man to vnderstand receiue keepe their exhortations for to go forward constantly in them in no wise to forget them Hee also giueth a lesson euen to vs al First of al that as hee speaketh amiably so should we also loue imbrace his exhortatioÌs as he declareth himself to be our father saying My sonne so we also should shew ourselues his children acknowledging him to be our father not onely generally but also particularly yea father of euery one of vs as he himselfe declareth saying to euery one of vs My sonne Nowe seeing hee hath no neede of vs and that wee can doe nothing without him we are very vnthankful very blockish and beastlike if we doe not confesse him to be our father also shew ourselues to be his children For to doe this wel we must giue diligent eare vnto his wordes the which Solomon calleth his not that hee is God but onely his Minister and his instrument by whoÌ he sendeth his wordes and therefore inasmuch as they come froÌ his mouth he calleth them his For throughly to vnderstand them he would haue vs applie wholy our eares preparing them to heare what is said vnto vs in the sermoÌs that our eies also shold be opeÌ without turning away froÌ them by distrust and vncertaintie by rebellion and disobedience by contempt and disdaine but that we shold haue them in so great estimation that we should neuer suffer them to depart from vs but that our heartes should be continually armed with them as he teacheth vs when he saith 21 Let them not depart from thine eies Heereby wee learne that Solomon requireth faith and obedience of vs and so that he is both a law giuer and an Euangelist as hath beene saide heere afore in the first Chapter For when he calleth vs to heare to prepare our eares it is to the end that we shold do according as we shal be coÌmanded It is also to the end that we should beleeue that which shal be preached vnto vs. For faith coÌmeth by hearing Rom 10. 17. and hearing by the worde of God But Solomon doth yet expresse this same more plainely vnto vs when he addeth Let them not depart c. For he speaketh not here of the bodily eies the which âr not capable of the word which is spiritual but of the thoughts and inward mind where with we imbrace the law of God to obey it without declining from it Likewise by the Eies he meaneth the knowledge and intelligence whereby we delight in the worde of God and are assured of his goodnes of his loue toward vs as he doth declare the same by his gracious promises which are a parte of his worde That we must thus vnderstand that which hee saith of the eyes it is manifest enough but againe hee giueth the same to be vnderstood when he saith immediately after But keep them in the mids of thine heart there the eies of the body see nothing The scripture also in diuers other places speaketh of the eies in the same sense Mine eyes are euer toward the Lord. I lift vp mine eies to thee that dwellest in the heaueÌs The eies of the blind shal see Psalm 25. 15. 4. 21. 1. 23. Esay 29. 18. 31. 3. 35. 5. Mat. 6. 22. Iob. 11. 40. out of darknes The eies of the seeing shal not be shut the eares of them that heare shal hearken Then shal the eies of the blind be lightened and the eares of the deafe be opened The light of the body is the eye If thou diddest beleeue thou shouldst see the glory of God And when Solomon hath beene already so careful to commend wisedome vnto vs in like sort as he now commendeth vs his wordes we must vnderstand that by his wordes he guideth and leadeth vs vnto wisedome and that otherwaies we cannot attaine vnto it and consequently that his words are not earthly but diuine Furthermore forasmch as he calleth euery one of theÌ his sonne not carnally but by adoption and regeneration of the holy Ghost to whom he directeth his word we ought to be assured that we are the children of God when we gladly heare the preaching of the Gospel and doe diligently frequent the same and doe yeelde our heartes and vnderstandings therevnto to be guided in true obedience and assurance of the goodnesse of God towardes vs and to forsake al rebellion and to cast of al distrust in soundnes of heart voide of al dissimulatioÌ hypocrisie Besides this for to learn well our lesson in that which Solomon coÌtinueth and often telleth the same exhortatioÌs we must acknowledge our weaknes ignorance by desiring to bee fortified wel instructed wee may not be greeued ofteÌ to heare one doctrine that the same admonitioÌs repreheÌsioÌs be ofteÌ repeated vnto vs that we do not only prepare our eares to heare the sermoÌ but that we subdue al our seÌses as SolomoÌ teacheh vs saying Let them not depart from thine eies For albeit he speaketh of the spiritual eies yet wheÌ after the custome of speaking men refer the sight vnto all the senses there is no incoÌuenience that by this kind of speach we should vnderstand that we must captiuate all our senses vnto the worde 22 For they are life As Solomon doth often exhort vs one thing so also for to encourage vs to follow his exhortations to Verse 4. 10. 13. Cap. 3. 2. 8. 16. 22. confirme vs more and more in the assurance of Gods goodnes he repeateth oftentimes the very same promises that hee hath made heere aboue After the custome of the worlde that which is most vsed is least of al esteemed and also it is said that men are weary to eate alwaies of one loafe Wherfore it might seeme to be good that Solomon did not so often set foorth one promise for feare it should be despised But as a very healthful stomack that doth well digest doth not refuse any good meat though his diet be not chaÌged and that the same meate bee often giuen him euen so hee
keeping of our goods and bodies we be admonished to haue such care wee ought wel to vnderstand by a more strong reason that our diligence ought to bee great when it toucheth the preseruation of our soules and of those that are committed to our charge as are the magistrates which ought to take order that in their countrie and iurisdiction the offences should be taken away c. the fathers and mothers careful that their children should be wel taught to liue in the feare of God and to gouerne themselues in good and honest maners those which bring and offer children to be baptized to bee diligent to accomplish that which they promise chiefly when the children are fatherles and want good guyding but aboue al it belongeth vnto the ministers of the woord to bee vigilant to gouerne themselues so holily that they offend no maÌ that they should be careful to preach the sincere truth to admonish to reproue and correct that by their ministery they may winne the soules of the people of God so much as in them lieth c. 6 Go to the pismire o sluggard behold her waies be wise 7 For she hauing no guide gouernour nor ruler 8 Prepareth her meate in the sommer and gathereth her foode in the haruest Because he hath admonished him that doth become surety and pledge for another to be diligeÌt to deliuer himselfe from the danger whereinto hee is brought knowing that there are many negligent and slouthful which haue no care to doe that which belongeth to the good prouision of the houshold and familie he hath taken occasion to direct himselfe generally to the slouthful to counsel them what they should do he blameth and rebuketh them sheweth them the miserie that shal happen vnto them except they forsake sluggishnes apply theÌselues to yeeld their duetie be quicke to do their office Nowe this is the custome to put those that are not wel learned whose profit and furtherance we desire vnto some good maister to be taught their maisters giue theÌ warning to marke wel what is said vnto them that afterwards they may gouerne theÌselues wisely in their housholdes according as they shal haue learned of their maisters So Solomon desiring the profit of the slouthful sendeth him vnto a Maister saying Go to the Pismire o sluggard He exhorteth vs to regarde that which we haue seene done of the ante or pismire that he learne to gouerne himselfe wisely in his affaires for he saith and be wise The sluggards ought to gaue great shame and bashfulnes when Solomon sendeth them vnto a beast so litle and so weake and would haue them to learne of her herein he maketh them as it were subiect vnto this litle beast the which not only ought to be subiect vnto them but also al the beasts of the world though they were neuer so wild and cruel as the woorde of God doth teache vs. But the Image of God hath bin blotted out in vs by sinne also we haue not such lordship rule ouer the beastes as was giuen vnto vs at the beginning for there are that ryse vp against man as the great wild beasts there are also very smal that do trouble man both in his body and goods Though there were no other thing but that the sluggards are made after the ymage of God that the pismire is a litle feeble beast they ought to bee ashamed that the wise man sendeth them to consider his workemanship to learne wisdome and wel to gouerne their houses and families but forasmuch as this weake beast doth his busines without constraint and without guide of other maketh prouision for that which is necessarie for him folowing this natural inclination and this feeling that it hath of God and by the same of herselfe laboureth worketh with al diligence the sluggish besides the natural sight that they haue receiued of God wherby they ought to bee gouerned of themselues to work and to set themselues to labour haue their parents and neighbours whose example and counsel they shoulde folow they haue maister workmen labourers of whome they may learne to do the necessarie woorks of this life Besides this there are the lawes of the Magistrates for to compel their subiects to labour The pismire hath no such gouernement as is said For she hauing no guide c. This ought to giue occasion vnto the slouthful to bee greatly confouÌded to yeld with shame to be voide of boldnes to appeare before men for though they haue so many kindes of guides yet they folow none of theÌ And albeit that this litle beast pismire hath no maner of guide yet doth she folow her natural inclination 8 Prepareth her meate c. But what shame soeuer the slouthful ought to haue forasmuch as it is better to haue shame then to haue losse yet to make their profit they must folowe the counsel of Solomon that they suffer not their goods to be lost for want of labouring to come in danger of begging or to die with hunger for want of gathering and locking vp of their goods in season and time conuenient Labouring is a thing ordeined of God from the beginning Gen. 2. 15. 8. 22. and the tymes for the same appointed They then that labour and bestow their trauail and paine do fulfil the commandement of God and those that reape after they haue sowne and doe lock them vp for to spend them when where as need shal require do wisely and please God not despising his blessing Contrarily the sluggardes are rebelles and disobedient vnto God they doe foolishly not acknowledging the blessing of God They that woorke according to the time are worthy to eate their dayly bread but the slouthful deserue to dye with hunger and if they doe eate they liue of stealth for they eate the bread of others And therefore it is not without cause that Solomon doeth reprooue them and laboureth to awake them vp saying 9 Howe long wilt thou sleepe O sluggard when wilt thou arise out of thy sleepe 10 Yet a litle sleepe a litle slumber a litle folding of the handes to sleepe 11 Therfore thy pouertie cometh on as one that trauayleth by the way thy necessitie like an armed man When a man lyeth not long but is quicke to rise vp at a due conuenieÌt houre after his reasonable sleepe then is he couÌted careful and diligent Contrarily he which desireth to lye and sleepe out of measure willingly standeth not vp when it is time thertoo is esteemed careles and sluggish and also the bed too much sleepe make a man heauie dul witted and this is the cause why SolomoÌ noteth expresly a sluggard by his lying downe and excessiue sleepe And this vpon good cause for the sluggish not onely are vnprofitable vnto their neighbours as experience teacheth but also they bring hurt vnto themselues by not taking heede and preuenting of the miseries which are
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 compassioÌ that he hath to see theÌ 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 pronouÌcing 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 ouertakeÌ 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 theÌ 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 theÌ 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 coÌparison of things after the opinioÌ fantasie of people which are of a frowarde or corrupted iudgement as are al they which haue their minde on this worlde they care
but let vs harken vnto sobrietie The which wee shal doe if with humblenes wee acknowledge Rom. 12. 3. Iohn 15. 5. 2. Cor. 3. 5. Philip. 2. 1â ourselues to be the graftes and that wee truly confesse with Saint Paule that we are not able of ourselues but our streÌgth commeth of God Let vs not then be proude and arrogant but by humilitie of mind let vs occupie ourselues about our saluatioÌ c. This humilitie is very necessary for vs when our eternal saluation lyeth vpon it sith that in lesse things we haue need of wisedome to guide gouerne ourselues without the which our temporal affaires which are nothing in comparison of our soules cannot stand but fal to decay Solomon doeth well shewe it when he sayeth 15 By me Kings raigne and Princes decree iustice 16 By me Princes rule and the nobles and al the iudges of the earth When wisedom speaketh thus she wel sheweth that counsel wisedome are hers c. For a king doeth not truly raigne except he gouerne his people by good counsel and wisedome but rather is a tyrant if hee woulde haue al goe after his fantazie and that his wil must serue for al reason Likewyse a king doeth not reigne except hee can defende his subiectes against the violence of the wicked which trouble them and seeke their destruction but is an ydol Likewise without such vertues the magistrates which sit in the iudgement seate shal not bee able to yeelde vnto euery man his owne but doe wrong vnto many beeing led by their affections and proceeding by accepting of persons To bee shorte there are neither Princes Lordes nor iudges which can rule as they ought except they bee indued with these vertues but doe exercise tyrannie and crueltie Al kings counsellers Princes Lordes and iudges must then learne wisedome and bee obedient thereunto if they wil rule and reigne as they ought and doe their office acknowledging what place they holde and that the Lorde of Lordes to Psal 2. 8. whome they owe homage and high seruice is aboue them to destroy them and confounde them except they doe their duety For to Exod. 18. 21. 2. Chro. 19. 6. be wel instructed they must be such as Iethro demandeth counselleth Moyses to choose and such as Iosaphat describeth If wee haue not such Lords we must impute the same vnto our sinnes and patieÌtly to beare the yoake prouided alwaies that in obeying them wee doe neither offende God nor our neighbours for it is not lawful to rebel against them though they bee wicked for they are ordeined not by men but by the diuine prouidence as Solomon doeth shewe it by the woordes aboue saide and as S. Paule Rom. 13. 1. also treateth of it 17 I loue them that loue me and they that seeke mee early shal finde mee 18 Riches and honour are with mee euen durable riches and righteousnesse 19 My frute is better then golde euen then fine golde and my reuenewes better then fine siluer Wisedome not only maketh account of the greate men of the worlde for to cause them to walke duelie in their vocation and to prosper them but of what estate or condition soeuer we be if wee delight in wisedome and that wee bee careful to gouerne ourselues thereafter we shal not faile to bee wise Solomon doeth signifie it when he introduceth wisedome which saith That she loueth them that loue her Notwithstanding we ought not to thinke that it is in our libertie or free wil to become wise of ourselues compel God by his wisedome to loue vs and that wee shoulde finde him except that hee himselfe seeke vs first and drawe vs to him and holde vs fast The which hee doeth when he doeth offer vs his worde and wee doe loue it and seeke it early or diligently if our delight bee in the same Wee wil then take these woordes as if wisedome did say when I offer my selfe by preaching and corrections and Iohn 3. 16. Rom. 5. 8. 1. Iohn 4. 9. 10 Ge. 6. 8. 12. 1 Exod. 3. 8. Ier. 7. 24. 25. 3. 4. 35. 15. that I am not despysed then doe I make men feele my sweetnesse and gentlenesse my helpe and gouernement Nowe that wee are beloued before that wee doe loue it is certaine and also that we be sought for and drawne the grace that Noe founde doeth shewe it vs and the departure of Abraham and the deliuerance of the chil-of Israel out of the lande of Egipt c. And when God saieth by his Prophets that he rose vp early and sent his seruantes the Prophetes And when Iesus Christ saith The sonne of man is come to saue that which is lost c. WheÌ then we shal loue wisdome let vs know that it is because she loueth vs and when we shal finde her it is because Mat. 18. 11. she draweth vs making vs diligent to seeke her Wee ought not to feare that we shoulde labour in vaine and loose our paine for to loue wisedome and to seeke the same for she loueth not in words but in trueth and they which seeke her doe not finde her vnprouided Solomon doth shew it saying 18 Riches and honour c. Wherevpon followeth also that they which finde her returne not backe emptie For sith that wisedome doth loue them shee cannot leaue theÌ comfortlesse but doth participate of al her riches vnto them so farre as is expedient for also that which she possesseth she onely holdeth to bestow vpoÌ her friendes and to lift them vp to honour and glory If then wee desire to be rich with the true riches let vs loue wisdome and seeke her betimes in the morning with al diligence so doing wee shall not be rich onely for one time but we shal haue durable riches Wherfore Pro. 3. 13. 14. we may conclude That blessed is the man that findeth wisedome and the man that draweth knowledge vnto him And also that her merchandize is better then the merchandize of siluer Such things doe waste and are transitorie subiect vnto stealing and corruption These are not then the riches that we must loke for in seeking wisedome and appliyng thereto our heartes But wee must lay vp our Mat. 16. 17. 33. treasures in heauen c. so doing we shall want no riches and as our Lord doth giue vs good witnes therof when he saith First seeke the kingdome of God the righteousnes therof al other things shal be giuen vnto you Neither is it vnto the desire of teÌporal goods that SolomoÌ laboureth to draw vs when he speaketh of wisdomes riches he doth shew it wheÌ he saith that wisdome goeth with righteousnes as if he did say that if we wil be partakers of the riches honours of wisdome of this durable riches wee must aspire vnto righteousnes which wee shal attaine if trusting in the goodnesse of God we abhorre al hypocrisie and deceit al iniury violence and doe imploy ourselues to
their lewdnes and doe openly declare it either by deedes or by words that they ought not to abstaine from giuing such punishment as the foolishe and wicked shal deserue Likewise he instructeth fathers mothers Furthermore when he setteth lewdnes of hart against vnderstanding and the rod against wisdom we ought to vnderstand that the prudent and wise should be handled with al softnes gentlenes that they should be kept from al shame and wrong But the doctrine of Solomon is greatly despised and scorned through the worlde as do the wise and faithful seruants of God know and feele For there is no people in the world how wicked soeuer they are that are so much dishonored as they and so cruelly persecuted yet ought they not to bee afraide but to reioyce for therein they are compaignions with the Prophets and Apostles yea euen with our Lord. And what trouble soeuer they suffer they must take good heede from making Solomon a lier but their lippes must alwaies be founde with wisedome The wise and faithful Ministers doe labour diligently to doe this but most often they speake vnto the walles and pillers and most commonly they haue very smal auditory Whereuppon followeth that there are many lewde of harte the which do rather deserue to haue the rod on their backe to bee sharply corrected then to be receiued and counted wise and to be admitted into the number of the houshold people and children of God 14 Wise men laye vp knowledge but the mouth of the foole is a present destruction As a wise and discreete housholder which is prouident or as a diligent and faithful Steward doeth not cast away and despise that which is profitable and necessarie for to mainteine his housholde but heapeth and gathereth together his prouision layeth it vp safely and locketh it vp to vse the same in time and to distribute it vnto his houshold as they haue need and doeth not spare it least it shoulde wast euen so the wise man and discreete doeth not reiecte and contemne knowledge the which is a necessarie prouision but doeth labour to increase and to augment in the same and doeth not suffer it to passe vanish away but taketh heede least it scape from him and doeth shut it vp close with himselfe by holy meditations in the worde wherein hee hath al his delight and also al his hope And albeit that he doeth locke it and shut it vp as in a garner or in a seller yet is it not to the ende but to make his neighbours which haue neede parteners therof but as the good treasure of his heart doeth abounde euen so doeth he drawe good thinges out thereof for to giue spiritual nourishment in time vnto the houshold of his Lorde Solomon doeth somewhat signifie this same when he saith That wise men laye vp knowledge but more plainly when he said verse 13. That wisedome is or shal be founde in the lippes of him that hath vnderstanding They that are thus wise are worthie to be honoured and to be preserued from danger and destruction and to be exempted from al hurt and that no man should doe them any euil Solomon doeth signifie it when setting the foole against the wise hee sayeth But the mouth of the foole is a present destruction The foole hath no knowledge hee can not discerne betweene that which is to be spoken and that that is to be kept secrete for so farre is he of from laying vp of knowledge that rather hee scorneth it and casteth it away and persecuteth it and therefore he cannot speake but foolishly vainly iniuriously and wickedly whervpon foloweth his destruction sooner then he weeneth woldeth Solomon doeth declare it by the destruction neere to his mouth as if hee said that the foole by his vaine babbling by his folish counsels and outragious wordes doeth call and pull destruction vppon himselfe Nowe forasmuche as there is no man of sounde iudgement that seeketh his owne hurt but that euery one doeth desire to profite to bee at ease Solomon doeth exhort vs to bee carefull too learne knowledge and to keepe it and rather to bee ready to holde our peace for to heare and to learne that wee may grow and increase in discretion and true knowledge then rashly and amasedly to speake Our Lorde doth teache vs the very same saying But I say vnto you Mat. 12. 36 that of euery idle worde that men shall speake they shall giue an account thereof at the day of iudgement Let euery man bee swift to heare and slowe to speake Therefore it is very meete that in Iam. 1. 19. all our life we vse our tongue soberly that wee bee not bablers hastie and rashe in our wordes And chiefly when wee take in hande to teache Christian religion we must take very good heede least we preach any doctrine whereby we may hurt the faith of any man Be not hastie with thy mouth and let not thine heart speake any thing rashly before God c. Let vs also learne in this place that the Eccle. 5. 1 schoole doctours do send the people to ruine and destruction when they forbid the common people to reade the holy Scripture which is our true knowledge and woulde haue them to remaine in ignorance For it followeth wel seeing Solomon setteth the laying vp of knowledge against present destruction that they which are without knowledge and make no account thereof must needes suffer vnrecouerable lostes wherewith God threateneth the people of Israel saying My people perishe because they haue no knowledge And albeit that the Preachers doe dayly labour to withdrawe vs from this Ose 5. 4. 6 danger by the preaching of the worde of trueth yet doe they profite very little so that wee may iustly make this complaint There Ose 5. 1. is no trueth ther is no mercy there is no knowledge of God in the lande Let vs note also that when Solomon saith That destruction is present or at hande or neere the mouth of the foole hee sheweth vs that in vaine the wicked doe promise themselues victory and Lordship saying With our tongue wee wil preuaile For as Solomon Psal 12. 5. affirmeth the punishment shal not be long defferred after the wordes of the foole Also the Psalmist saith Helpe Lorde for the faithfull are diminished froÌ among the children of men Wherfore Psal 12. let vs take heede to leane to the iudgement of our eyes and to the sense of our fleshe for they iudge cleane contrary to this threatning that Solomon maketh heere After the outward apparance there are none better welcome then they which speake euil and suche as lay vp knowledge are refused as the plague 15 The rich mans goods are his strong hold but their owne pouertie feareth the poore Let vs not thinke that all the sentences of Solomon doe expressely conteine commandementes which ought too bee obeied or doctrine that wee ought to follow but let vs knowe that some of his
to keepe the instruction and that hee doeth promise vs life And therewith hee teacheth vs too knowe who is righteous and what his worke is that serueth vnto life Wherevpon we may gather that hee is righteous which with an vnfeigned heart laboureth to giue obedience vnto the worde of God and doth wholy depend vpon the free promises of God This is to keepe instruction and not to labour to deserue by workes as doe the proude Papistes nor to thinke that faith onely without workes is enough to saluation as doe the slouth full thinke which loue workes already doone and suche as desire the libertie of the flesh For two sortes of people are out of the way of life for the one sort are proude and the other are vaine and both are blinde and deceiue themselues they thinke to be in the way of life and they tend vnto death they are companions of them which forsake correction of whome Solomon saith that they are out of the way They do refuse to be refourmed which make no account to amende their liues what aduertismente soeuer is made vnto them out of the worde but the one sort doth more slippe and slide away murmuring and despiting them which doe refourme and reprooue them Some willing to shewe themselues holy and deuout doe make themselues beleeue that they shall not faile in following of their good intentes and fantasies and the traditions and good customes of their fathers And the other sorte which are delicate and desire to rest in peace doe content themselues to haue a light opinion of the Iam. 2. 19. worde and doe cal the same faith as doeth Saint Iames graunt them euen suche as haue the diuels Al such kindes of people doe refuse to be refourmed and doe wander out of the way of life and so runne vnto death Wherfore forasmuch as we abhorre death and desire life let vs not be like vnto such folkes but let vs take heed to instruction and not refuse to be refourmed For to doe this same wel let vs receiue the worde of trueth which is the seede of life Let vs take al our ioy and delight therein in obeying the commandementes of the Lorde and by cleaning fast vnto his promises by faith being assured of his fatherly goodnesse to wardes vs. Let vs be patient in afflictions from what side soeuer they come knowing that it is GOD our Father and Sauiour that doeth chasten vs partly for to admonishe vs that wee haue offended him and that wee shoulde returne vnto him to aske pardon and deliuerance from these afflictions partly to prooue our fayth and patience and to make vs knowe howe weake and fraile wee be that feeling our necessitie wee shoulde runne vnto him for his helpe And if wee thinke that hee differreth his helpe so long that wee should not be discouraged through dispaire but with al patience we should looke for his helpe the which shal not bee wanting at Esay 30. 1â time conuenient Thus doing we shal keepe instruction and shal not forsake correction as did the children of Israel who seeing themselues pressed with necessitie in the wildernesse did murmure and bewaile the countrie of Egypt and also when they were pressed with their enimies they had their refuge not vnto God but vnto the help of men against Gods commandement 18 He that doth dissemble hatred with lying lippes hee that inuenteth slaunder is a foole When one man belieth another hee putteth himselfe in danger to beare some euil for oftentimes hee which doeth slaunder is mooued with anger and is readie to stryke or to kil It is more often seene then were needful and albeeit that euery man is a lyer yet is there none but desireth to bee counted true and the greatest lyers shal bee they which wil bee most desirous to mainteine their honour and to reuenge themselues if they bee painted such as they bee and bee tolde to their face Nowe forasmuch as it is so that wee would not abide to bee called lyers amongst other vices wee must eschue dissimulation and hypocrisie we must take heede to faine to loue theÌ whome we hate otherwise we belie the holy Ghost which speaketh by the mouth of Solomon and further we doe resemble Iudas which by a kisse and fained salutation betraied the innocent blood Also when they which hate their neighbours dissemble the hatred by faire woordes and goodly shew they are lyers and consequently murtherers And thus Solomon doeth expresse but one parte of their style attributing vnto them false and lying lippes but he doth not expresse so smal thing but that hee accuseth them of a crime worthy of death Thou shalt destroy them which speake leasing But albeit to auoide lying and treason wee must not Psal 5. 7. dissemble hatred yet is it not to say that it is laweful to speake euill of our neighbour when wee hate him It is the parte of fooles to babble out what they haue in their harte against their neighbours Solomon doeth signifie it saying And hee that speaketh c. They which are so readie to slaunder their neighbours whither it bee wrongfully or that they haue some occasion are as much or more guiltie then they which dissemble For first of al they are led with hatred by so speaking which is equal with murther or at the least by such hatred men are stirred vp thereunto Whosoeuer is angrie with his brother vnaduisedly shal bee woorthy of iudgement Mat. 5. 22. Secondly they slaunder most often not caring what they say so that they may doe iniurie to their neighbours and hurte their good name in belying them falsly against their conscience so much are they kindled with anger and with euil affection Thirdly no thanke to them that their neighbours whome they blame are not hurte both in their bodies and in their goods And therefore when Solomon calleth such slaunderers fooles wee must not vnderstande that hee speaketh of the simple and idiotes which vtter whatsoeuer comes in their mouth without good consideration of that which they speake and promise but hee speaketh of them which through disdaine of wisedome of correction and counsel and through hatred that they haue to their neighbours doe maliciously speake and do lye by slaundering wittingly Such are wicked fooles and doe wel deserue to bee called fooles for they are destitute of wisedome and vnderstanding These are of the number of them that wisedome reprooueth and threateneth in the first chapter and 22. verse But when Solomon doeth accuse him that doeth dissemble hatred of lying and falshoode it is not to say that it is lawefull for vs too shewe vnto our neighbours that wee hate them but rather wee must learne to purge and clense vs of al wrath and indignation displeasure enuie malice and of al desire to hurte our neighbours to the ende that wee may speake truly to our neighbours without deceipt and without fraude and that wee shoulde eschue the accusation of lying whereunto Saint Paule
doeth admonishe vs Cast of the olde man which is corrupt through the deceiuable Ephe. 4. 22. 29. lustes Again Let no corrupt communication proceede out of your mouthes but that which is good to the vse of edifying that it may minister grace vnto the hearers But now put ye away euen al these things wrath anger maliciousnes cursed and filthy speaking out of your mouthes Likewise though that Solomon calleth him foole which slaundereth yet it is not to say that the Pastours and ministers of the Collo 3. 8. woorde ought to abstaine from blaming and reproouing of vices and of them that are hardened therein otherwise they shoulde deserue to bee called fooles Noe the embassadour of righteousnes by the building of the arke condemned the worlde Moyses the seruant and Prophet of the Lorde did reprooue the people of Israel for their disobedience The Prophets haue reprooued in diuers sortes Wee may see howe our Lorde Iesus hath shewed himselfe sharpe in chiding and rebuking the Scribes and Pharisees Saint Paule also and Saint Peter and Saint Iames and Saint Iude do reproue and openly blame them which resist the truth and lead a dissolute and slaunderous life And our Lord commandeth the vncorrigible to be put ouer vnto the Church the which cannot be without rebuking them of their vices wherein they are obstinate and indurate it shoulde be very rashly done of vs if for the saying of Solomon we should cal al these same and other which folow them fooles wee shoulde depraue the scripture the which calleth them fooles which through hatred do rebuke their neighbours and not them which by their reprehensions threates and accusations doe labour to reduce the strayed sheepe 19 In many wordes there cannot want iniquitie but he that refraineth his lippes is wise They that haue a tongue at large to speake readily delight much to speake and take pleasure also in their eloquence they mocke at them which are slowe and dul of speache esteeming them of no witte and whiles they prate at pleasure they woulde bee counted wittie and learned and doe thinke themselues cunning folke And by howe much as a man is more vaine in his woordes by so much the more doeth hee desire to bee accounted of them which heare him albeeit hee knowe that his wordes bring no profit nor edification And also the common people is easie to haue them in estimation which flowe in eloquence and doe thinke al wel saide that such people say but such tongue men doe faile and those which heare them are deceiued Solomon doth signifie the same when he saith Where much c. And forasmuch as al vices are to bee fled wee must take heede that wee vse our tongues soberly in priuate communication and to giue ourselues to iest and to babble at pleasure And therein to coÌsume much time vnprofitably as doe ydle and curious folkes and chiefly maydes and wiues Beeing ydle they learne to goe from 1. Tim. 5. 13. house to house The keepers of Tauerns which spende the goods of God in gluttonie and drunkennes and the common players are stuft with many woordes not only vaine and vnfruiteful but hurtful and iniurious and also ful of horrible blasphemies Marchants handicraftes men and almost as many as haue entercourse or any thing to breake vnto their neighbours or lawiers and suters wil not briefly tel and plainly declare the trueth of the matter but to blind dasel mens eyes they wil haue trickes and knackes in their budget worthy to be mocked at and to astonishe the eares of men they wil flowe in superfluous and vngodly wordes with lying periurie slaundering with cursing and giuing themselues vnto the Deuil euen to the renouncing and forsaking of God and as they themselues doe so doe they teache their children and housholde folkes to doe the like Wee haue experience then in diuers wayes and more then were needful that there is vice offence in many wordes And if for to auoide to be guiltie of this vice wee must bee fober and discreete in our common housholde talke when wee commen and conferre togither of things which concerne touche this present life by a more stronger reason wee must bee well aduised to place our wordes and to talke no vncomely thing when wee treate of matters concerning GOD and which concerne the honour and glorie of GOD and the saluation of our soules as when wee take in hande to teache the people when wee make our prayers vnto GOD when wee giue him thankes and sing praises vnto him then must wee take heede to vse many woordes otherwise wee shoulde commit a vice for the which wee shoulde not goe vnpunished and that for good cause when by such vice GOD is greatly dishonored and wee and our neighbours both in danger of loosing our soules Wherefore wee ought to vnderstand that it is necessarie to flye abhorre the custome of the greatest parte of the worlde the which is replenished with false teachers deceiuers idolaters with superstitious with dreamers and hypocrites the which abounde in woordes the one sorte in hurtful talke and the other in vnprofitable vaine and superfluous talke Our Lorde doeth shewe vs wel that wee must not beleeue nor folowe them Take heede and beware of the leauen of the Pharisees and Saducees Their doctrine is very hurtful Wo therefore bee vnto you Scribes and Pharisees hypocrites because yee shutte vp Math. 19. 6. Mat. 23. 13. 24. 4. 11. the kingdome of heauen before men Take heede that no man deceiue you Againe And many false Prophetes shal arise and shall deceiue many Nowe I beseeche you brethren marke them diligently which cause diuision and offences contrary to the doctrine Rom. 16. 17. Mat. 6. 5. which yee haue learned And when thou prayest bee not as the hypocrites for they loue to stande and pray in the Synagogues and in the corners of the streetes because they woulde bee seene of men Al such kinde of people ought to bee eschued and fled except wee wil declare ourselues to be blinde and beastes as they are without vnderstanding Let them alone they be the blinde leaders of the Mat. 15. 14. blinde c. Nowe the ende of the commandement is loue Solomon doeth also partly signifie it when hee attributeth wisedome and vnderstanding vnto him which taketh heede of talking saying but he that refrayneth his lips is wise Wee must therefore to eschue vice and to shewe ourselues wise be sober in talke and that we vtter not al things that come into our thought Yet notwithstanding wee must not spare our tongues when neede is but must vnfolde them for the glorie and honour of GOD and for the profit and edification of our neighbours Wee see in the holy scriptures that the seruantes of GOD haue abounded with woordes in their sermons praises and praiers and thankes giuing and no faulte nor vice hath beene in them For as wise men they knewe to refraine their lippes
speaking nothing but that wherwith they were diuinely inspired by the spirit of the Lorde 20 The tongue of the iust man is fined siluer but the harte of the vngodly is nothing woorth Solomon doeth compare the tongue of the righteous vnto the pure siluer vnto the siluer that is separated from al matter that may hinder the knowledge of his goodnesse and preciousnesse when it is mineral and hath not passed through the fire It is not without cause that hee maketh this comparison for as men doe naturally desire such kinde of siluer euen so the tongue of the righteous is greatly to bee desired of them which loue the true riches which proceede from wisedome and innocencie For the mouth of the righteous wil talke of wisedome and his tongue shal declare that which is right And also Blessed is the man that findeth Psal 37. 30. wisedome and the man that vttereth knowledge And as the pure siluer is carefully kept and is not gladly imployed indifferently to al vses euen so the righteous because hee is wise refraineth his lips and doeth not vnfolde his tongue for euery matter but as the precious siluer is not imployed but when it is very needful or about things of greate importance or there where a man wil be seene and get reputation euen so the righteous taketh heede to imploy wel his tongue vnto the glory of GOD and instruction of his neighbours and not to offende thereby wherewith hee winneth reputation and is greatly esteemed of the faythful which haue knowledge of the trueth Contrarily hee compareth the harte of the wicked vnto nothing or litle woorth and that rightly For as wee doe naturally desire aboundance of thinges that wee thinke to bee necessarie and profitable and doe disdaine and refuse that which serueth for nothing or is litle woorth euen so although that the vngodly doe praise and boast themselues and that their harte is haughtie sowln that they iudge that they ought to be praised yet God who knoweth the hartes doeth wel see that there is nothing in the hart of the vngodly that is any thing woorth therfore doeth he disdaine them and doeth abhorre them so doe they also that are led by the spirit of God For by the outward things is the vanitie of the hart knowne And as wee are wont not to spare the thinges that are nothing esteemed or smally but leaue them at randon euen so the wicked do vnfolde in euery matter the vanitie of their hart and care not what they doe nor what they say they haue no right thoughtes whervpon foloweth that their hart is nothing woorth and that they cannot do nor say any thing that is ought woorth Naturally wee are al such and haue neede that GOD by his holy spirit shoulde purge amende and renewe our hartes otherwise our tongues which from the aboundance of the heart doe speake shal not bee as pure and tried siluer but our vaine and vnprofitable heartes shal spurre forewarde our tongues to speake things nothing woorth and the rest of our members to doe vnprofitable and hurtful thinges If wee haue desire that God shoulde woorke in vs by his holy spirit wee must bee attentiue vnto his woorde For as the woordes of the Lorde are called pure Psalm 12. 7. as the siluer which from the earth is tryed and purified seuen times in the fire euen so the lawe of the Lorde is saide to bee vndefiled Wherefore besides the former expositions we may say that as there is no deceite in fine siluer but that it is true and tryed neither may Psalm 19. 8. any man deny to receiue and imploy it euen so the righteous instructed and taught in the pure and cleane woorde of GOD the which doth not deceiue theÌ that put their trust therein haue a pure cleane tongue neither is their fraude in his mouth but speaketh the truth from his hart and that freely Contrarily as by a thing of nothing which hath some faire shewe the vndiscreete are deceiued euen so the vngodly doe inuent nothing but deceite and hurt against their neighbours And as the iust which by his tongue seeketh nothing but the glorie and honour of God and the edification of his Church ought to be heard and receiued and his sayings obeyed as if God himselfe did speake euen so ought wee to bee careful to take heed of the wicked and chiefly of the ministers of Sathan which doe change themselues like ministers of light and doe labour but to seduce the hartes of the innocentes For other deceiptes can bring no hurte but to the temporal goods or to the bodies but the ministers of Sathan destroy for euer both the bodies and soules of so many as beleeue and reuerence them and followe their doctrine This last exposition agreeth wel with the sentence that foloweth when Solomon saith 21 The lippes of the righteous feede a whole multitude but fooles shal die for want of wisedome In what state soeuer wee be if wee bee righteous we wil labour to hurte no man by our woordes but wil delite to speake trueth and by the same to profit many in giuing good counsel in exhorting admonishing rebuking reproouing and correcting This trueth is the foode of life the vncorruptible seede which quickeneth a man for euer For man liueth not only by bread but by euery woorde that proceedeth out of the mouth of God Likewise the Gospel which is the infallible trueth is compared vnto a wedding Deut. 8. 3. vnto the which many bee called And the ministers which declare this Gospel are called Pastors and in the person of Saint Peter Iesus Christ commandeth them to feed his sheepe And somuch as in Iohn 21. 15. 1. Pet. 5. 2. Actes 20. 28 you lyeth feede the flocke of Christ Take heede to yourselues and to al the flocke wherof the holy Ghost hath made you ouerseeers And as the Ministers of the Churche by their preaching doe feede the beleeuers vnto eternal life for the Gospel is the power of God to saue al them that beleeue euen so those Princes and superiours which pronounce good iust and vpright sentences for to giue right vnto him that it belongeth vnto and doe diligently watche ouer the slaunders and offences proclaming holy ordinances for to establish a sounde ecclesiastical pollicie doe feede many so much as in them is euen so doe al heads of housholde when no euil woorde doth proceed out of their mouth but doe speake very wisely and godly And as through them many are fed and quickened euen so also they feede themselues and deliuer themselues from death But they that are so colde and faintharted that they despyse al honestie and holy religion and care not though they offende and destroye their neighbours as by their wicked woordes proceeding from the weakenesse and fayntnesse of hart they leade many vnto death feeding them with poyson so much as lyeth in them so also shal not they bee spared but by the iust
of the present sentence wee might make thereof twoo contrary partes And for the seconde which is also that the hope of the vniust shal perish Wee will apply the first after this sorte that the wicked doe not come to the ende of their enterprises as they desire and hope but receiue the contrary whereby they are confounded and so their hope perisheth and this is chiefly in death wherein they shall remaine and bee vndoone for euer For to shewe that it cannot otherwise happen and that the wicked must needes bee frustrate and voide of their hope Solomon vseth a Verbe which doeth not signifie that which is or shal bee doone but that which is already doone thus it doth signifie vnto vs that we shoulde thinke the thing to bee lost which wee cannot obteine and whereof there comes no good end For if wee will giue the Verbe according to his time wee shall say that the hope of the wicked is lost and gone And by this word we may say that Solomon doth signifie that God doth not alwayes tary vntill death to confound the wicked by making them void of their hope as also it is the trueth and diuers haue prooued it true and do still feele it as it is very expedient for the rest and tranquilitie of the seruantes and children of God Againe wee haue not said that it is onely referred vntil death But chiefly Pharao looked surely too Exo. 1. 1. King 12. Esay 3. 6. Dan. 4. holde the children of Israel in bondage so did Roboam also Zennacherib and Nabuchodonosar They which inuent and striue against the Gospel and doe persecute the faithful from this life they loose their hope and shall loose the same in death except they come to repentance and that they settle their hope more stedfast Saint Paul wheÌ he persecuted the ChristiaÌs lost his hope for this life the which was helthful vnto him they which haue receiued the interim haue hope to obteine a counsel which shall refourme all errours They haue beene for a certaine yeeres put off GOD for his mercy sake put them off stil to the ende that they shoulde returne for to consider from whence they are fallen and that they shoulde change their hope 8 The righteous escapeth out of trouble and the wicked shall come in his steede For to establishe right iudgement wee must not iudge according to the sight of our eyes nor after that that we see happen dayly otherwise we shold esteeme the righteous to be most wicked the most vngodly should be in our opinioÌ the best people But we must take heede to that which God pronounceth and if wee iudge after his sentence wee shal be righteous iudges Nowe hee excepteth not the righteous man from troubles as may bee seene both by examples and by witnesses which haue beene already alledged but in diuers places he promiseth to deliuer the faithful man from misery and calamitie Solomon after the Psalmist and others doth giue vs witnesse thereof when hee saith The righteous escapeth out of trouble As the holy scripture doth not determine the time so ought wee not too assesse special iudgement vpon this man or that man but we must be certaine that if we walke vprightly and in soundnesse of coÌscience and that we be patient in aduersitie how long harde soeuer they seeme vnto vs that at time conuenient wee shal-be deliuered For yee haue neede of patience that after yee haue doone Heb. 10. 36. the wil of God yee might receiue the promise The iust doth not alwayes escape tribulation but it taken out of the worlde Contrarily what prosperitie soeuer we haue in this worlde howe long soeuer it be yet if we walke with an euil conscience we caÌnot looke but for misery and calamitie This is that which Solomon meaneth when he saith But the wicked commeth in his place as if hee saide the righteous which was counted vnhappy and miserable through the trouble that oppressed him doeth escape the same and is placed happily and the wicked which did oppresse him falleth into the misery wherein he laboured to bring and to keepe the iust and so hee commeth in his place When Solomon calleth trouble the place of the righteous it is not to say that the righteous haue deserued trouble though wee bee all worthie to be afflicted not onely with temporal sorrow but with perpetuall torments if God shoulde enter into iudgement with vs but hee meaneth the wicked which thinke to yeelde vnto the righteous that which hee needeth when hee troubleth and molesteth him shall at the last come into the same ranck and order and shall not escape as it is declared of Herode Acts the 12. Chapter Wee may also say that in his place after the language of Solomon importeth as much as for him or aboue him as if SolomoÌ woulde say that the wicked shall come into trouble for the iust whome hee hath oppressed or in steede that he laboured to subdue the righteous he shal be placed aboue him and the wicked shal bee as the footestoole of the righteous The first sense is true so are these two last For it is a righteous thing with God to recompense 2. Thes 1. 6. tribulation to them that trouble you We may see also in diuers places that God threateneth and punisheth the wicked for the righteous Mala. 5. 3. Psal 47. 4 Psal 49. 14 and that the wicked are set vnder the iust The victories that God hath giuen vnto his people of Israel against the infidels haue bin a figure therof when truly it is said They lie like sheepe in the graue death deuoureth them and the righteous shal haue domination ouer them in the morning This same shal be thus done because the iust are members of Iesus Christ But to the end that none should presume of his owne worthines and excellencie of his owne power or cunning because it is saide the iust escapeth from trouble and also it seemeth at the first sight that Solomon doeth attribute some vertue vnto the iust as if hee did drawe himselfe out of Psal 110. 1 miserie let vs know that Solomon vseth here a verbe passiue wherby hee signifieth that it is by an other that the righteous escapeth and truely we are like vnto a litle birde taken in the net the which can not escape except some other breake the net For this cause we must humbly confesse it If the Lord had not bene on our side when Psal 124. 1 men rose vp against vs they had then swallowed vs vp quicke But the wicked doeth wel deserue trouble neither ought the fault to be imputed to any other then to himself for it is he which falleth into it of his owne proper malice 9 An hypocrite with his mouth hurteth his neighbour but the righteous shal be deliuered by knowledge The worlde doeth so flowe with hypocrites that the Scripture doubteth not to accuse al the bodie of the people of God of hypopocrisie
the righteous hath is better then great riches of the vngodly Blessed is the man that feareth the Lorde c. Riches Psal 37. 16. Psal 112. 1. 3. 15. 2 28. 4. and plenteousnesse shal be in his house and his righteousnes endureth for euer When the saints did speake in this sorte they were more stayed vpon the promises of God feared his threatenings then that which they sawe outwarde with their eyes being assured that the worde of the Lorde neuer faileth Wherefore let vs not tary at that which wee see with our eies but let vs leane vpon this worde the which our Lorde doeth strongly confirme vnto vs in diuers Math. 6. 19. Lvke 6. 12. 16. 2. Coa 9. Gala. 6. places and let vs note that hee saith not that all they whiche scatter shal encrease for the prodigal which dispende without reason doe decrease Againe also hee saith not simply Hee that spareth for it behoueth a father of houshold to be sober temperate not making excessiue superfluous expenses but honest and reasonable for to mainteine his family and to helpe the necessitie of the poore and therefore hee addeth without equitie or more then is right or aboue measure as doe the vsurers and couetous which haue no pitie vpon the poore and euen the greatest parte of such people are so cruell and vnmercifull that they suffer their family to endure much hardnesse wherefore they are wel worthie to come to pouertie Giue and it shal be giuen vnto you c. And Luke 6. 38. therefore though we do not alwaies see the necessitie of such people yet let vs know that they are miserable and poore for the couetous are alwaies needie Hee that loueth siluer shal not be satisfied with siluer and he that loueth riches shall be without the fruite Eccle. 5. 9. thereof But that which is the greatest pouertie of al which surely ought to feare the niggardes and couetous and cruel vsurers is Math. 25. 4. Iam. 5. 3. the depriuation and loosing of the true and heauenly riches 25 The liberall person shall haue plentie and he that watereth shall also haue rayne Solomon doeth heere confirme the first parte of the former sentence and giueth a reason thereof for the which to vnderstand wel let vs first note the Hebrue hath The soule of the blessing shal bee made fat The which is expounded after this sort The liberall person is he that of free will and good minde doeth blesse his neighbours not with worde but in trueth and deede and in worke helping and succouring them according to their neede Blessing is taken in this signification in the holy Scripture The soule then of 1. Sam. 25. 27. 2. Cor. 5. 9. Deut. 32. 15. Iob. 36. 16. Psal 22. 30 23. 5. blessing is the liberal person vnto whome Solomon promiseth fatnesse that is to say that hee shall liue at his ease and shall haue his pleasures and shal prosper in aboundance of wealth Fatnesse is thus taken in diuers places And when hee addeth And he that watereth c. Hee repeateth the same thing againe for a greater expression for as a peece of lande wel watered bringeth foorth easily his fruite euen so when wee doe helpe the necessitie of the poore so much as in vs is wee make them fruiteful for they fare the better for it and are more apt to doe their duetie Thus doing wee shall not loose our labour for the Lorde by his grace and goodnesse doeth recompence and yeelde vs the like as Solomon doeth signifie it saying shall also haue raine As the raine watereth the earth and maketh it to spring and bring foorth fruite euen so the Lorde augmenteth the goods and riches of the merciful and liberal If thou powre out thy soule to the hungry and refreshe Esay 58. 10. 11. the troubled soule then shal thy light spring out of the darkenesse and thy darkenesse shall bee as the noone day And the Lorde shall guide thee continually and satisfie thy soule in drought and make fat thy bones and thou shalt bee like a watered garden and like a spring of water whose waters faile not And their soule shal bee as a watered garden and they shal haue no sorow Furthermore let vs Iere. 31. 12 note that seeing the goodnesse that wee doe to our neighbours is compared vnto watering and sprinckling that wee must not spare them no more then water when wee haue so to doe and neede requireth 16 Hee that withdraweth the corne the people will curse him but blessing shall bee on the head of him that selleth corne For to turne vs away from vsury catching theeuery and couetousnes Solomon is not coÌtented to haue threatened him which spareth more then is right with pouertie but to make vs the more to abhorre suche wickednesse hee sheweth vs in what estimation they are with the people which spare against equitie and how they deserue to bee spoken of when hee saith Hee that withdraweth the corne the people will curse him We doe gladly blesse them which wee haue in good reputation and whome wee esteeme honest men and wee doe not curse them wherevppon followeth the people doe iudge them wicked men which withholde the corne sith they doe curse them as they deserue But albeit that in cursing suche people the people doeth but that which they deserued yet is it not to say that Solomon alloweth such cursing nor yet that it is lawful for the people to curse them that heighten the price of victuals the which are signified vnto vs by the wheate or corne which is the most ordinary and common meate euen the most necessariest The making deare and also the depriuation of the same is signified vnto vs by this withdrawing For these couetous and wicked ones vsurers and theeues yea cruel murderers doe gather on al sides so muche as they can the victuals that none may come by them but at their commandement and shoulde passe through their handes and chiefly they locke vp the corne desiring that it might bee deere too robbe the poore people of gold siluer and also of possessions and that they might rake al to themselues and that in this sorte they might waxe riche to the hurt of their neighbours whom they make sorowful Suche folke are somewhat acquainted with great men which treade downe the people who are threatened by the iudgement of God The Lorde wil enter into iudgement with the elders of his people and princes thereof for yee haue eaten vp the vineyarde Esay 3. 14. Amos. 8. 4. the spoyle of the poore is in your houses c. And are like vnto them of whome Amos speaketh Heare this O yee that swallow vp the pore that ye may make the needy of the land to faile saying When wil the newe moneth be gone that wee may sel corne and the Sabboth that we may set foorth wheate and make the Ephah smal and the Shekel great and
He doth not simply and absolutely commend the basenes and seruice but by comparison For in that that man is constrained to become slaue and bounde commeth of sinne And thus abiection and seruice are after a sort the reward for sinne which we Gen. 3. 17. were better to suffer then to runne into further danger trouble that is to say to starue for hunger There is none of vs but if necessitie pricke him that wil not rather choose to humble himselfe and to giue himselfe to worke then to suffer himselfe to die for hunger by contemning labour and worke And suche an election is agreeable vnto the ordinance of God when we are set to worke in good conscience Man in the beginning was in a noble and excellent state as wee may wel vnderstand when it is saide That God did create him vnto his image and likenesse and when it is saide they both were naked c. But sinne did otherwayes change their estate The ãâã 1. 27 2. 24 Eccle. 7. 31 Ecclesiastes doth wel signifie the same saying That God hath made man righteous but they haue sought many inuentions And thus from the beginning we haue experimeÌted that he which exalteth himself shal be brought lowe Now albeit that humilitie bondage are paines due for sinne yet seeing they are of smal continuance that the Lorde woulde haue vs to beare them for to mortifie our flesh the which otherwise woulde runne into al filthinesse and vncleannesse into al insolencie and dissolutenes we must not abhorre them neither to be grieued to be despised to be vile and abiect and to abase ourselues to doo the woorkes of seruantes and chiefly when they are fit and meete to prouide for the necessities of vs and our housholde and needie brethren but wee must reioyce therein knowing that in such estate we are not vnprofitable vnto our neighbours and also that wee ourselues therby reape profite Solomon doth signifie it by this worde and is his owne seruant He meaneth not by this worde to teache vs to be niggardes to loue ourselues to make our particular profite without hauing care of our neighbours If he spake after the manner of the worlde and carnal men which wil say giue vs more of your purse and lesse of your courtesie and wil forget al glorie pompe and magnificence for to labour least we should dye for hunger there might be inferred vppon his saying that it were ynough for vs to meddle with our own busines and not to care for our neighbours seing that after the world man is seruant to himselfe who doth his workes without thinking that his neighbours do belong to him or that hee is bounde vnto them And such a woorthy man is preferred before him which boasteth himselfe and by glory wil not esteeme to set his hand to worke and in the meane while shal be ready to starue They which are most giuen to the flesh and to the world haue taken such an opinion and doe also seeme at the first sight that Solomon doth folow it but Solomon being instructed by the spirit of God hath vttered this sentence by the same spirit by whome wee al are one body in Iesus Christ and euery one one anothers members Let vs learne that Solomon calleth man a seruant for himselfe or his owne seruant Rom. 12. 4. 1. Cor. 12. 12. Ephe. 4. 4. the which doth folow his vocation therin doth labour for to obey God by louing of his neighbor as himself Wherupon it foloweth that he setteth himselfe to woorke looking to profite his neighbours and labouring to succour them when neede requireth otherwise there is no loue in him Whosoeuer hath this worlds good and seeth his hath need and shutteth his coÌpassion froÌ him how dwelleth the loue of God in him But wee must marke the next exhortatioÌ 1. Iohn 3. 17. 18. My little childreÌ let vs not loue in word neither in tongue but indeede and in trueth A man thus doing is his owne seruant and is better then him that glorieth and yet hath nothing to susteine himselfe much lesse to helpe his neighbours When Solomon saith is better he meaneth not that the needie boaster and vaine glorious is good seeing he is neither profitable to himselfe nor to his neighbours but hurtful For to liue he must vse either craft and subtiltie or force and violence or els other vnlawful meanes as to borowe without willing to pay againe or els to sel that which is not his Such a personage is no better then a theefe or a robber in whoÌ there is no goodnesse but al hurt and hinderance Therefore when Solomon saith Better he denieth that the glorious wanter is good that he might on the contrary part affirme the goodnesse of him which is despised and yet he serueth himself so wel that he wanteth nothing and laboureth to helpe his poore members to get to sustein themselues Besides this he willeth vs not to be greeued though we be despised of the worlde but that we shoulde conceiue so humbly of ourselues that we might rightly say Lord mine hart is not hauty neither are mine eyes loftie Our Lorde Iesus Christ hath not disdained to bee counted an artificer or handicraftes man Hee disdained not to take vpon him the fourme a seruant and therefore S. Psa 131. 1. Mar. 6. 3. Phi. 2. 5. Paule exhorteth vs saying Let the same minde be in you that was euen in Christe Iesus c. Furthermore let vs knowe that Solomon prayseth and commendeth labour and trauell and sheweth vs that wee ought not to boast ourselues of any goodnesse when wee doe not apply ourselues to doe our office for then wee are vnprofitable and are not worthie of the bread that wee eate For euen when we were with you this wee warned you of that if there were 2. Thes 3. 10. any which woulde not worke that he shoulde not eate To conclude let vs knowe that Solomon doeth teache vs that euery one shoulde content himselfe with his owne vocation and state therin to labour according as hee knoweth the wil of God to bee and that none shoulde brag nor presume to support many charges and to occupie diuers offices For as the Prouerbe saith who so gripeth too muche doeth holde so muche the worse that is hee that woulde al haue shal al forgoe They which are contented to holde their estate are willingly contented with sufficiencie and aswel for themselues as to helpe the necessitie of their neighbours Contrarily they which are vaine boasters presuming to bee sufficient to gouerne many affaires and doe fall into suche necessitie that they haue nothing whereon to eate except they borrow it or stealeit so much it wanteth that they haue wherewith to satisfie them which labour for them or to them to whome rhey stande bounde The doctrine of Paule is not contrary to this same when hee saith Let him that stole steale no more c. This doctrine seemeth very
lighte vpon the wicked the which are payde them after their desertes but that which is giuen vnto the good commeth of meere grace as aboue in the 11. chapter 18. verse and chapter 12. verse 2. 15 The way of a foole is right in his owne eyes but hee that heareth counsel is wise When after the natural reason or humaine sense or the affection of the fleshe wee followe our fantasies inuentions and good intentes wee seeme to ourselues to bee very wise and that wee walke vprightly But sith that in so dooing wee wander and goe out of the way which is taught vs by the woorde the which only is right Solomon or rather the holy Ghost letteth not to pronounce vs fooles when hee saith The way of a foole c. Moyses seeing before hande howe the children of Israel did stray from Deut. 3â the seruice of God that hee had taught them by his woorde calleth them fooles and vnwise saying they haue corrupted themselues towardes him by their vice c. For the selfe same cause Ieremy also since that time hath called them fooles saying Heare nowe this O foolishe people and without vnderstanding which Iere. â 21. haue eyes and see not which haue eares and heare not And forasmuch as the Papistes at this day doe the like delighting in their abhominations wee may truely say they are a foolishe people Nowe if they which thinke they doe wel are foolishe by a stronger reason they which boast themselues in their wickednesses the which they commit against their consciences deserue wel to bee counted foolish For this cause also it is saide of them The foole hath saide in his heart there is no God c. Except therefore that Psal 14. â wee bee assured that that which wee say or doe is according to that which God teacheth vs by his woorde let vs take good heede from perswading ourselues that wee doe walke right For there is no way right but onely that which the Lorde God doth shew vnto vs in his lawe The same is not ours aswel for that that of our nature wee forsake it and are not pleased therewith as also for that wee cannot walke but that GOD wil guide vs nor goe forewardes without his assistance as may bee gathered out of the hundreth and nynetienth Psalme Therfore when any thing doeth delight vs besides the woorde of God wee are foolishe for our way is right before our eyes The same is called ours aswell for that that wee become forgetful of God despise him and rebel against him for to folowe our fantasies and affections as also for that that whatsoeuer pleaseth vs is inuented by our braines or commeth from our Fathers which haue beene ignorant of the woorde or that wee attribute the same vnto our wisedome and cunning vnto our care and diligence And indeede we doe wel deserue that such way shoulde be ours seeing it is nothing worth For seeing that wee are good for nothing wee cannot bee occupyed about any thing that is ought Wherevppon it followeth that wee are foolishe if wee delight in such woorke for in such sorte doe wee declare openly our foolishenesse when that which is nothing worth yea rather which is hurtful vnto vs doeth please vs. Contrarily if so bee by renouncing of that which is our owne and abhorre it wee doe giue eare vnto those which giue vs good counsel and beleeue the same delighting to folowe it and to order our life thereafter wee are wise as Solomon doeth affirme saying But hee that heareth counsel is wise Hee speaketh not heere of the corporal and external hearing but of the inwarde and Pro. 1. 25. spiritual For albeeit that the counsel whereof hee speaketh is the pure woorde of trueth which serueth to teache to exhort to correct and to threaten many doe heare this woorde and yet are not Mat. 7. 26. wyse Wee must therefore heare with an earnest minde to take pleasure and to giue al diligence to folowe the counsel that is giuen vs in the name of GOD and by his woorde Otherwise wee must looke for a feareful iudgement yea more then the Papistes Pro. 1. 26. or other infidelles which haue not such communication of counsel as wee haue They haue counsel which maketh to erre and wee haue counsel which leadeth vs straight to life if wee followe it Notwithstanding they shal bee no more excusable then the most vnthankeful as are they whome God lighteneth by the preaching of the pure trueth and doe despise it mocking refusing and persecuting it Moreouer for to shewe ourselues wise and Luke 18. 11. Iohn 9. 28. 34. not to bee counted fooles let vs bee more ready to condemne ourselues then to boast ourselues let vs not bee like vnto the Pharisees 16 A foole in a day shal be knowne by his anger but he that couereth shame is wise Man is of such a nature that he wil be feared and douted and cannot suffer to bee despised nor to receiue any signe of contempt If it seeme to him that any labour to trouble him hee is straightwaies moued with anger and wrath and sodainely doeth shewe it by contentions debates strifes and vprores in outragious wordes and violent deedes Hee boyleth so vehemently with impatientie and furie hee hath so greate desire to bee reuenged for the iniurie that hee perswadeth himselfe to bee done vnto him that he looseth al boldnesse and cannot dissemble his naughtie stomacke and yet it seemeth vnto him that hee is mighty and strong and that hee behaueth himselfe as an honest man and that his heart is vpright because hee suffereth none to bite him neither to treade him vnder foote But the holy Ghost doeth pronounce him to bee a foole by the mouth of Solomon when hee saith A foole in a day shal-be knowne c. Saying A foole in a day hee meaneth not that the foole is satisfied to haue shewed his anger and wrath for a litle while and afterwards returneth to be reconciled and to be friendes againe with them with whome hee was angry as euery one of vs must doe in folowing the goodnesse of our heauenly Father For he endureth but a whyle in his anger but in his fauour is life Psal 30. â And for to folowe him wee must obey Saint Paule Bee angry but sinne not c. Againe Let all bitternesse anger Ephe. 4. 26. 31. and wrath crying and euill speaking bee put away from you with all maliciousnesse c. But hee meaneth that wee must not dwell and abyde long in the companie of a foole for to knowe the wickednesse of his heart for as soone as a man shal haue remoued but a strawe without his wil without purposing to offende him hee sheweth by iniuries ragings and violences what hee is within As Caine against Abel Core Dathan and Abyram against Moyses Saule against Dauid the enemies of the trueth against the children of GOD not onely Num. 16. amongest the Papistes but
also there where they bragg of the reformation of the Gospel Also when hee saieth in a day hee meaneth not that the foole doeth spue foorth al the poyson of his hearte in one day or in a little tyme. Experience teacheth vs the contrarie for wee see that from day to day the wicked shewe themselues more furious against the faithful but hee meaneth that they are easie and doe sodainely shewe their impatiencie and furie In this Solomon doeth exhorte vs that wee woulde not bee hastily angry except wee woulde bee counted fooles that is to say contemners of GOD and of his woorde the which for to obey and to fulfil the humour of choler is not fit neither do they care also and therefore Saint Iames doeth admonishe vs Let euery man bee swift to heare and slowe to anger c. Wee see heere that wee ought highly to esteeme gentlenes softnesse meekenesse and friendlinesse when wee woulde not that men shoulde esteeme vs fooles nor contemners of God If wee bee indued with such goodnesse as that we would not despise God labour also that he may not bee despised and that his name shoulde not bee blasphemed by vs likewise wee wil easily dissemble and couer the imperfections of our neighbours and wil not seeke to make them a reproche neither to lay any faulte to their charge though they haue offended vs and shal bee led and induced thus to gouerne ourselues by an holy wisedome and good counsel Solomon doth teach vs this same when hee saith But hee that couereth shame is wise That wee must thus vnderstande this sentence Solomon himselfe doeth shewe it when against the knowledge of wrath hee setteth hyding or couering of shame and against the foole hee setteth the wise man And though the Antithesis be very propre euen according to mans reason yet Solomon speaketh against the opinion and iudgement of the worlde in both the partes of this Prouerbe For first of al the worlde esteemeth and iudgeth the hearte of man to bee vpright and perfite and not fearefull nor cowardely if when hee sheweth by wrath and anger that hee cannot beare if hee feele himselfe grieued and that hee is ready to reuenge himselfe eyther by woorde or by deede Secondarily the worlde doth not count this discretion or wisedome when a man wil dissemble or couer an offence and that hee is not quicke to reuile and rage against him that hath offended him except hee flye for to take the better leape that is to say to seeke to haue him whome hee iudgeth to bee his enemie at his more aduantage and to handle him after his desire Solomon speaketh not of such wisedome which is rather set malice but of the same whereby wee beare with our neighbour and wish not to anger nor hurte him This wisedome proceedeth of true charitie whereunto 1. Cor. 13. 4 Ephe. 4. 2. 32. 5. 2. Col. 3. 13. Mat. 5. 39. Rom. 12. 14. 17. 13. 4 wee are exhorted Let vs therefore knowe that wee are heere admonished to flye and eschue reuenging of our owne and priuate iniurie as also our Lorde doth teache vs. But yet notwithstanding let vs not thinke but that it is lawefull for the faythful and Christians to exercise and execute the office of a Magistrate and iudge in dooing iustice by wrath vppon him that doth euil 17 Hee that speaketh trueth will shewe righteousnes but a false witnesse vseth disceit There are many wayes of speaking trueth though there bee Iohn 14. 6. 17. 17. Ephe. 4. 25. not diuers truthes but one which is God and his word Our Lord doeth shewe it and therefore in what state soeuer we be wee must speake trueth Nowe forasmuch as there are diuers states it foloweth there are many wayes of speaking trueth the which may bee gathered into foure partes First of al the Pastors of the Churche which are Ministers of the woorde of trueth which aboue al other ought to professe trueth haue their manner of speaking trueth by publike and priuate preaching the pure Gospel and by the same to admonishe to reprooue to comforte to chide and threaten and to make afraide Secondarily Iudges and Magistrates which ought to bee righteous and not falsly blamed haue their kinde of speaking trueth when they pronounce their sentences with desire of Exo. 18. 21. 23. 1. giftes without regarding the person but onely according as matters shal be duely and plainly prooued c. Thirdly they which are called for witnesses haue their way of speaking trueth when they plainely declare that which they knowe and desire not to slaunder nor flatter nor to speake any thing that may hurte the good name of their neighbour neither to hurte him either in his body or in his goods but doe labour to obey the commandementes of GOD written in Exodus the 20. chapter and 23. chapter Fourthly the manner of speaking trueth in our common familiar and priuate talke is that wee shoulde talke togither of thinges and matters euen so as they are and as wee knowe them without flattering and slaundering without affection of telling newes and without delighting to consume and passe away the time in reasoning and babbling as vaine people giuen to ydlenesse and slouthfulnesse for it is very harde for such men to go foreward in the truth but must needs froÌ the great vanitie of their heartes speake vaine thinges whose steppes wee may not follow and therefore must wee be sober in woordes and also not to open our mouthes but to talke and commen of thinges profitable and necessarie as of thinges which may serue to the glory of GOD and profite of our neighbours and of those matters which concerne our state and vocation c. Loe these are the manners the which wee must holde in speaking trueth vnto the which if wee bee wel giuen wee will vtter nothing that may redounde to the hurte of our neighbours but will rather procure that right may be done to them and to render to euery man that which is his without fraude or deceit Solomon doeth signifie the same saying Hee that speaketh truth wil shew righteousnesse The Ministers of the woorde doe wel preache righteousnesse when by their ministery they labour to turne vs away from al superstition and Idolatry and from al iniquitie and wickednesse whereby the Deuill doeth holde vs captiue vnder his tyrannie that they might deliuer vs from the same and by fayth to make vs partakers of the righteousnesse of our Lorde The Magistrates do shewe foorth righteousnesse when by their sentences and iudgementes they render right to them to whome it belongeth c. The witnesses by their true depositions doe shewe foorth righteousnesse for so much as in them lyeth they guide the iudges and shewe them the waye to minister iustice Also when in our familiar talke and communication wee continewe speaking of trueth wee shewe foorth iustice for our woordes doe tende neither to disceite nor hurte but to doe right pleasure and seruice
vnto our neighbours Wherefore let vs vnderstande that to speake trueth consisteth not onely in the mouth but also in woorkes Solomon doeth well teache it vs when hee ioyneth righteousnesse togither with truth and that afterwardes against righteousnesse hee setteth fraude saying But a false witnesse vseth disceite As wee haue set foure kindes of speaking truth and to shew righteousnesse so may we do the like in speaking of false witnesse and in woorking disceite Besides this let vs learne that by this Antithesis or against setting Solomon doeth exhorte vs to haue trueth and righteousnesse in great reuerence seeing that none of vs woulde bee counted lyers nor deceiuers c. 18 There is that speaketh wordes like the prickinges of a sword but the tongue of the wise man is health There is none of vs that would be pricked or harmed but do aââ desire health and do labour by al meanes possible to auoide all dangers and hurtes and to keepe our bodies in good order and safetie Nowe if wee haue care of our bodies which are not so excellent as our soules by a more strong reason wee must take care of them and to keepe them that they bee not pricked but that they may obteine health and that therein they shoulde continue and increase For to come to this there are companies and feloweshippes that wee must flye and reiect and others that wee must seeke and keepe Solomon doeth wel giue vs this same to vnderstande when hee saith There is that speaketh words c. Heere by that which he placeth the wise against him which speaketh like the prickings of a sworde wee ought to knowe that if wee will not bee hurte wee must beware of the foolishe for they are they which by their woordes are as swordes There are diuers kindes of these fooles which are very dangerous as are the wicked iudges and wicked magistrates false witnesse bearers flatterers lyers iesters and such as abounde in wanton woordes The woordes of such people doe pricke and smart after twoo sortes that is to say without and within If wee doe not consent with them and doe not become their familiar acquaintance and friendes and at their commandement doe labour by their wicked sentences by their false witnesse bearings by their wicked tales by their iestings and scornings for to hurte vs either in our goods or in our bodies or in our good name And if we walke familiarly with them they prick vs and sting vs within for they do what they can with their tongues to corrupt vs. Therefore Saint Paule doeth admonish vs saying Bee not deceiued euil woordes corrupt good 1. Cor. 15. 33. 2. Cor. 6. 14. Ephe. 5. 3. manners Againe hee saith Be not vnequally yoked with the infidels for what felowship hath righteousnesse with vnrighteousnes c. He saieth againe But fornication and al vncleannesse or couetousnesse let it not bee once named among you as it becommeth saints neither filthinesse neither foolishe talking neither iesting which are things not comely but rather giuing of thaÌks We learne then that we must fly such kinde of people and haue no acquaintaÌce with them if wee woulde bee preserued from inwarde hurt which is a more dangerous and sore wounde then that without Nowe if wee must seuer ourselues from such folke by a stronger reason wee must flye and reiect false Prophetes and lying Doctours which by sweete woordes and fayre speeches doe deceiue the harts of the ignorant The wordes of such people are so dangerous and deadly that Saint Paule warneth Timothie To stay prophane and â Tim. 2. 16. vaine babblings for they shal increase vnto more vngodlinesse If it seemed good to Saint Paule to bee needful to admonishe so excellent a disciple of these things by so much the more haue wee very greate neede to bee warned thereof Of al these points we cannot take heede but haue neede that the Lorde shoulde keepe and deliuer vs. The Psalmist doeth wel shewe it vs when hee is Psal 57. 4. so diligent to pray My soule is amongst Lyons I lye among the children of men that are set on fire whose teeth are speares and arrowes and their tongue a sharpe swoorde Againe hee saieth 64. â Heare my voyce O God in my prayer preserue my life from feare of the enemie Hyde mee from the conspiracye of the wicked and from the rage of the woorkers of iniquitie Which haue whet their tongue like a sworde and shot foorth their arrowes bitter woordes Further let vs note that Solomon doeth accuse such kinde of men to be murtherers when hee doeth attribute vnto them the prickings of a sworde and so consequently hee condemneth them vnto eternal death For it is said You know that no manslear hath eternal life abyding in him Therefore if wee will not perish with them let vs soften our tongues and make them 1. Iohn 3. 15. sounde and healthful the which wee shal doe if renouncing foolishnesse wee doe folowe the wise and that by their wholesome doctrine and good examples wee become wise for as Solomon saith But the tongue of wise men is health As wee commonly cal those things whereby wee get and mainteine corporal health by the name thereof euen so Solomon calleth the tongue of the wise health because that if wee vse the same and helpe vs by it wee obteine an excellent health and are kept therein If wee bee diligent to heare the wise and also careful to followe their wholesome doctrine wee shal haue health not temporal and bodily only but our soules shal bee so healthful that wee shal neuer die The tongue of the wise is of such vertue that whosoeuer shal helpe himselfe thereby in true fayth and repentance it shal bring vnto him eternal life for it speaketh the trueth it bringeth foorth the seede of life and euerlasting health as before in the thirde chapter and first verse vnto the nienth and the fourth chapter and 20. verse c. The Psalmist doeth wel shewe this same when hee Psal 119. 40 attributeth quickening vnto the woorde of the Lorde And our Lorde Iesus Christ doeth plainely declare it vs when hee compareth himselfe vnto the serpent and doth exhort vs to beleue in him Iohn 3. 14. Therefore if wee desire health let vs often resorte vnto the sermons for it is said Fayth commeth by hearing and hearing by the woorde of God Al Christians according to the measure they haue Rom. 10. 17. receiued ought for to bring this health but the Ministers of the woorde aboue al others for to them it is that the Lord hath committed the Gospel after the which they bring wholesome doctrine And therefore Saint Paule doeth admonishe Timothe to keepe the true paterne of the wholesome woordes c. Againe For a bishop 2. Tim. 1. 13. Tit. 1. 7. 2. 1. must bee vnreprooueable as Gods steward c. But speake thou the thinges which become wholesome doctrine c. Nowe forasmuch as
amongest the Papistes there are no wise men they are also destitute of health c. Moreouer let vs note that although the worlde bee filled with people which haue great appearance of wisedome yet are there fewe in it that haue healthful tongues Wherevpon wee may inferre that wise men indeede are thicke sowne and come but thinly vp c. 19 The lippe of trueth shal bee stable for euer but a lying tongue varieth incontinently Wee woulde not bee iudged reedeshaken and caried with euerywinde but counted constant And as we haue this wil so must wee bee also indeede and truly least wee bee nowe of one minde and immediatly of another except that hauing bene euil instructed before and euil mouthed wee change our euil woordes into good after that by the grace of God wee are informed This changing doeth not proceede of vnconstancie but of wisedome and good counsel The Turkes Papistes and other obstinate infidels and hardened in their superstitions and idolatries in their false religions deuotions do thinke themselues very constant when they wil in no wise be turned from them but it is not in this sorte that wee must count ourselues constant but before that wee may truely bragge thereof we must first be armed and furnished inuiolably with truth that our hartes and mindes may bee so fastened and filled with so great aboundance that they might ouerflowe Solomon doeth note it saying The lippe of trueth c. The man that from the abundance of his hearte speaketh trueth shal be so stable and coÌstant that hee shal neuer turne therefrom his lippe shal not start at a soden and without good consideration but shal folow the guiding of his hearte and of his vnderstanding There are many which prate at pleasure holding true talke but yet shal not haue the lippe of truth as they wil shewe by their inconstancie that after diuers sortes for some will soone waxe wery of holding good talke and wil turne ouer vnto fables and vanities and other some fearring persecution had rather holde their peace or to deny the trueth then to perseuer in good and true wordes and othersome wil pleasure a company of carnal and worldly people and therefore if in any wise they know that their company delight not in true and Christian talke they change and turne vnto fables and vaine iangling If such men had their tongues of trueth they would remaine stedfast without euer turning Trueth is of suche nature that it neuer changeth otherwise it should not be trueth It hath this nature of God who is vnchangeable and therefore as the Psalmist saith The trueth of the Psal 117. 2. Lorde indureth for euer Againe There is no trueth but commeth from him onely who is trueth Wherefore if hee hath once writen this truethe in our heartes and that thereby wee bee truely renewed wee can neuer vary nor turne from it For the giftes and callings of God are without repentance and so we shal abide stable Rom. 11. 29. and constant for euer But for this constancie let vs not boast ourselues of it as though it came of vs but with humblenesse let vs confesse that it commeth of God as we may heere knowe it First of al because hee attributeth stabilitie vnto trueth the which wee cannot haue but of the onely grace and liberalitie of God Secondarily by that that he saith not it shal be stablished but it shal be stable Thirdly by this worde foreuer for man of himselfe hath no permanent continuall goodnesse We must therefore aske stedfastnesse of God Psal 51. 10. 12. as Dauid doth Create in me a cleane hart O God renew a right spirite in me and in the 12. verse of the same Psalm he saith Restore to mee the ioy of thy saluation stablish me with thy free spirite For they which haue their heartes infected with falshood dissimulation hypocrisie are not stable but turne with euery winde change their mindes incoÌtinently If they haue made any promise they doe easily falsifie their faith eueÌ for euery vaine and light cause c. They wil often speake traiterously and vnfaithfully vnto their neighbours speaking one thing thinking another They wil flatter and praise their neighbours before their faces and behinde their backes they wil slaunder them and speake al euil they can of them They wil closly cary false tales and when they haue kindled the fire and that the matter is disclosed and that it is knowne to be by theÌ they doe shamelesly deny it If they haue reported any good or naughtie matter and that they are therfore like to come to trouble they sodenly change their mind and go backe from that which they haue saide Behold the inconstancie and vnstabilitie wherevnto the hypocrites and liers are subiect Solomon doeth signific the same briefly when he saith But a lying tongue varieth c. As if hee said The man that out of the wicked abundance of his heart is setteled in lying and hypocrisie is accustomed to lie with his tongue and cannot be stable and sure but easily and sodenly doth alter his purpose For though Solomon doth not expresse but the tongue yet notwithstanding he doeth accuse the heart the which is made manifest by the tongue which of itselfe is not moued but onely so farre as it is guided by the hearte For from the abundance of the heart the mouth speaketh Naturally we are al such For let God be Rom. 3. 4. true and euery man a lyar Wherefore if we wil not be compreheÌded vnder this accusation let vs follow the counsell of S. Paul that is That yee cast off concerning the conuersatioÌ in time past the old Ephe. 4. 22. man which is corrupt through the deceiueable lusts c. Moreouer let vs note that hee which hath the lip of trueth is stedfast for his wordes are true they conteine no repugnancie nor contrarietie but al agree wel together but they which haue a lying tongue do often times speake wordes which are contrary one to the other and so doe fouly vary sometimes through forgetfulnesse sometimes of set malice for to deceiue and hurt 20 Deceit is in the heart of them that imagine euil but to the counsellours of peace shal be ioy If he which intendeth to hurt his neighbors doth proceede vnaduisedly rashly to execute his enterprises he is quickly discouered and therefore it is the more easie for a man to beware of him and to defend himselfe When the wicked doth openly shewe himselfe to bee suche as hee is without disguising himselfe if hee be too mightie men flie from him and if hee bee weake they resist him But contrarily they which inuent euil and before that they bigin to execute their enterprises doe deepely thinke therevpon and doe a long while purpose in themselues howe they shal come to the end that their malice may not willingly too soone be discouered that they be not hindered to put in execution their
and that God doeth not communicate his graces vnto vs for to vse them for ourselues without helping our neighbours it seemeth at the first sight that Solomon shoulde attribute malice and vnthankfulnesse vnto him that hideth knowledge and not suttletie except wee cal him suttle which hath the cunning to deceiue and to beguile his neighbours and to make his profite by the hurt of others Knowledge ought not to bee kept secret as Solomon himselfe hath shewed before in the first Chapter 20. verse and in diuers other places where he exhorteth vs vnto hearing God also hath wel shewed when hee hath raysed vp so many Prophetes for to teache his people of Israel Our Lorde Iesus Christ doeth teach vs likewise Ye are the light of Mat. 5. 14. 10. 27. 28. 19. the worlde c. That which I tel you in darkenesse doe you preach on the house toppe c. Goe and teache al people c. I answere that it is notlawful for man to holde his knowledge so secrete that he should make no man partaker thereof and also it is not the mind of Solomon to allow such kinde of doing And therefore that we may perfitly vnderstande this present saying of Solomon let vs knowe that hee speaketh by comparison setting the modestie and temperancie of awise and discrete man against the insolencie and excesse of the foolishe that hath neither manner nor measure in their sayings nor in their walking but are ful of boasting ostentation They would be seene and praised in things that are vaine nothing worth as Solomon doeth signifie saying that the hart of the fooles publisheth foolishnes The minde then of Solomon is Mat. 7. 6. to shewe that the wise man for al the knowledge hee hath wil rather holde his peace and keepe silence then to giue any signe of ostentation and boasting either in his words or workes He wil marke both the time and a fit occasion for to bestowe his knowledge and also he wil consider with what people hee hath to doe and according as he shal know to be expedient he wil imploy his knowledge in vtterance and in doing what he can for the honour of God and profite of his neighbours or if it be neâeful wil abstaine Giue not those thinges that are holie vnto dogges c. The Ministers of the worde are chiefly they that ought to conceale knowledge and to take good heed of saying or doing any thing by ostentation for they are sent of Christe for to preache the Gospel not in wisedome of wordes that the crosse of Christe shoulde bee made vaine And 1. Cor. 1. 17. 2. 1. 2. Cor. 2. 17. so they ought to followe the modestie of Paule who saith And I brethren when I came and that they may say Truely wee are not many c. And as for such is the duty of ministers euen so also they that are taught by them ought not to affect for to shewe that they learned muche and are very wel learned but must following the Iam. 1. 18 doctrine of Saint Iames being begotten by the worde of trueth and not of ourselues but of the proper wil of God bee swift to heare and slowe to speake But notwithstanding let vs not bee slowe to speake that wee shoulde not teache our housholdes and family also our neighbours where necessitie should require for of the gifts that God hath giuen vs wee must make our neighbours partakers Euerie one as he hath receiued And that not onely in wordes but in workes lest we be like them who when they 1. Pet. 4. 10 knowe any arte or science woulde haue none to know it but themselues they wil not gladly teache it to others and doe enuy them that doe knowe it Let vs not I say be like such people but without desiring ostentation let vs make our neighbours partakers with vs of the benefites giftes and graces that we haue receiued of God so doing wee shal be wise and shal conceale knowledge and shall not folow fooles who hauing their hearts puffed vp with pride and arrogancie with ambition and vaine glorie doe desire to be seene but because they are depriued of good and true wisedome haue not the knowledge of God they doe bring foorth of their heartes nothing but folishnesse and doe shewe openly that there is nothing in them but foolishnesse as though they proclaimed it by sounde of trumpet for to make it knowne to all and yet make themselues beleeue that they are very subtil and wise and would be counted such The Pope is the prince of such fooles as we may know by his traditions and by his conuersation For the heart of the foolish doeth not onely leade the tongue but also all the members of the body The Nichodemites do thinke to be subtil to bee wise and very discrete to wit when they hold their peace for feare of persecution but their hearts do wel preach foolishnes when by outward conuersation they conforme themselues become like vnto the wicked 24 The hande of the diligent shalbeare rule but the ydle shal be vnder tribute The Princes and great Lords of the earth are naturally led with a desire to rule so that they may commande others and no man to haue authoritie for to commande any thing that they may gather subsidies imposts custom tributes of others and themselues to be wholy exeÌpted And as they desire such things so are they graunted 1. Sam. 8. 11 Rom. 13. 5. 6. Wisd 6. 4. Iosu 16. 10. 17. 13. theÌ giuen theÌ of God Neuertheles haue they not al enioyed this graunt neither yet doe they al enioy it Wee haue seene in our time do stil see it that kings in captiuitie do pay great raunsomes likewise great Lords to be captiues and free Cities to bee in bondage This same came to passe commeth commonly to passe for want of heede and diligence as experience doeth teache it If 2. Sam. 8. 1. 2. Kings 18. 10. 25. 6. Deut. 4. 28. then Kings Princes and Lords would enioy the gift and graunt of God let them not giue themselues to idlenes and slouth vnto negligence and carelesnes to vanitie and pleasures vnto voluptuousnes and sportes but let them watche let them labour with great care and with al diligence and to doe that which is their duetie office Thus doing they shal rule as doth Solomon signifie in saying The hande of the diligent shalbeare rule but it wil be demanded whether it be lawful for them that are diligent to desire to beare rule I answere That they which are not placed in high dignitie ought to walke in suche humilitie that they may say with the Psalmist O Psal 131. 1. Lord I haue no high heart neither high lookes c. And that they may truely protest so they must folow the doctrine of our Lord and maister Whosoeuer wil be the greatest amongst you let him be Mark 1. 10.
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 huÌger wherewith foloweth the depriuation of eternal riches wherewithal the slouthful shal be takeÌ 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 wheÌ 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
make vs to tremble and quake before God as men do before a sharp seuere cruel iudge but hee speaketh of suche a feare as doeth leade vs to honour God and to giue him willing obedience Hee doeth wel giue it to vnderstande when against feare hee setteth contempt saying But hee that is lewde in his wayes despiseth him After what sort soeuer wee take this worde his wayes either for the wayes of God that is to say for the kind of liuing and gouernment in this world that god teacheth vs by his worde or for the wayes of man that is to say for the conuersation that man ought to follow there shal be no inconuenience at al and the sense shal be al one For seeing that man is the creature of God hee ought not to haue other wayes then those which God teacheth him and commandeth him but ought to walk straight in them without turning from them either to the one side or to the other otherwise man doeth not feare God nor honour him but doeth despise him as Solomon doeth pronounce and heerein hee doth threaten al hypocrites and dissemblers al idolaters and superstitious al those which worke iniquitie shewing them that they can looke for nothing but destruction and damnation seeing they despise the authour of life and saluation Furthermore let vs note that if wee wil turne this sentence backwarde and say who so feareth the Lord walketh in his righteousnesse but hee that doeth despise him is lewd in his wayes the later sense shal not repugne the former but we shal heere learne as the trueth is that it is the feare of the Lorde which maketh men to walke in righteousnesse and contrarily that it is contempt of God which turneth meÌ aside and maketh them lewde in their waies 3 In the mouth of the foolish is the rod of pride but the lips of the wise preserue them It seemeth vnto the wicked which haue authoritie and power or thinke to haue maintenance and bee supported that it is lawfull for them to speake what they list and indeede they vse their tongues at theyr pleasure as a theefe doeth his sworde and muche worse for they sharpen not their tongues onely against men by wicked wordes by commandementes importable by false witnesse bearing lying flatteringes and slaunderings and backbitings but also against God in forsaking him and giuing themselues vnto the Diuel in cursing swearing and forswearing blaspheming and taking his name in iest and in aswel mingling it with the vanities and filthinesse as with humane and diuelishe doctrines with vnshameful and wanton songes in such wise that a man may blame them Thou giuest thy mouth to euil and with thy tongue thou forgest Psal 50. 19. 7. 9. 11. deceite euen so also wee may complaine that they haue lifted vpp their mouthes to heauen This is to haue the rod of pride in their mouth when they doe thus vse it against God and against their neighbours as they thinke without hurt and danger it is lawful Psal 10. 11. 94. 7 for them to raile For they say God will neuer see it neither wil the God of Iacob regard it And as touching men because they open their mouth against the innocent and weake they boldly say With our tongues we wil preuaile and our lippes are our owne Psal 12. 4 who is Lorde ouer vs But wee may say vnto them yee that are without vnderstanding heare and you fooles when will yee bee taught Therefore albeit that they thinke to remaine vnpunished yet shal they not escape nor auoide rhe hand of the Lorde for it is saide These thinges hast thou doone and I helde my tongue therefore thou thoughtest that I was like thee but I will reproue thee and set them in order before thee Againe Surely thou hast Psalm 50. 21 Psal 73. 18. Psal 94. 21. set them in slippery places and castest them downe into desolation Again They gather them together against the soule of the righteous and condemne the innocent blood Solomon doeth heere after a sorte threaten them with this destruction when hee doeth attribute pride vnto them for that which is highly esteemed before meÌ Luke 16. 15. 1. 51. is abhominable before God And the virgin Mary saith Hee hath scattered the proude in the imagination of their heartes God resisteth the proude and giueth grace vnto the humble Hee signifieth also their destruction when against the rodde of pride hee setteth the preseruation and conseruation of the wise saying But the lippes of the wyse preserue them The preseruation whereof hee speaketh is not worldly nor temporal it is neither corporal nor carnal for there are no people in the worlde counted more folishe proude and arrogant in wordes then the wise therefore are they hated and persecuted and put to death They speake trueth which the worlde cannot beare the which also the heathen haue knowne and saide That trueth getteth hatred But we must stay ourselues vppon the worde of the Lorde If the worlde hate you yee knowe that it hated mee before you Againe they shal excommunicate Iohn 15. 1â 16. 2 you yea the time shal come that whosoeuer killeth you wil thynke that hee doeth God seruice This is not the conseruation or temporal preseruation that is heere spoken of nor wherevpon wee must bee staied but Solomon speaketh chiefly of the spiritual and eternal preseruation as also the destruction of the foolishe which doe proudly speake is eternal True it is that as sometimes God sendeth temporal punishmentes too the wicked and is visibly reuenged of him euen so according as hee seeth expedient hee sheweth and declareth himselfe the preseruer of the wise Noe and other haue prooued it true And forasmuche as wee desire to bee preserued wee must cast from vs the rodde of pride and take the lippes which are opened with humilitie and modestie with trueth and temperancie The which wee cannot doe of ourselues And therefore let vs pray Open my lippes O Lorde and my mouth shal shewe foorth thy prayse Againe Set Psal 51. 17. 141. 3 a watche O Lorde before my mouth and keepe the doore of my lippes Thus doing wee shall not bee comprehended among them of whome the Scripture complaineth For there is no constancie in their mouth within they are very corruption their throte Psal 5. 9. 57. 4. 64. 2. 3. is an open sepulchre and they flatter with their tongue My soule is among Lions I lie among the children of men that are set on fire whose teeth are speares and arrowes and the tongue a sharpe sworde Hide mee from the conspiracie of the wicked and from the rage of the workers of iniquitie which haue whet their tongue like a sword and shot foorth their arrowes eueÌ bitter words c Psal 140. 3. They haue sharpened their tongues like a Serpent Adders poyson is vnder their lippes Such kinde of people fal into destruction as in the places before alledged
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 wheÌ 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 EueÌ 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 theÌ but they haue refused to bee tamed by discipline Ier. 5. 3. 4. 5 Mat. 11. 2â 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 coÌmendeth trueth vnto vs highly which he loueth otherwise hee Exo. 20. 7. 16. 23. 1. Leu. 19. 11. 12. Deut. 19. 16 2. Tim. 2. 13. Iohn 14. 6. 17. 17. shoulde denie himselfe the which we ought neither to thinke nor say and also it cannot bee Though we beleeue not yet abideth he faithful hee cannot denie himselfe Hee himselfe also is the trueth seeing that he neither is nor can bee separated from his word which saith I am the way the trueth and the life Sanctifie them with thy trueth Thy worde is trueth But forasmuch as euery man is a lyar we must confesse that of our nature wee are al false witnesses and therefore if wee wil become true witnesses wee haue neede that God woulde send and communicate his holy Spirite vnto vs who is the Spirite of trueth which leade the disciples of our Lord Iesus Christ into all truth for the which to obteine wee must pray Take not thy worde of trueth vtterly out of my mouth for I waite for thy iudgementes It is Psal 119. 43. 5. 7. necessary for vs that in all our wordes and talke wee bee armed with trueth if wee will not perishe For the Prophet Dauid saith Thou shalt destroy all them which speake leasing Wee haue a fearefull example thereof in the fifth Chapter of
the Actes of the Apostles And if all our talke ought to bee true aboue all it is necessary that the wordes which concerne God and Christian religion shoulde bee vttered with trueth The Ministers therefore of the worde ought chiefly to bee true witnesses 6 A scorner seeketh wisedome and findeth it not but knowledge is easie to him that will vnderstande It seemeth at the first sight that the first part of this present sentence repugneth against diuers places of the Scriptures Pro. 1. 7. 22. 24. Pro. 2. 3. 4. 5. For Wisedome hath called and her counsell is refused And shee promiseth the knowledge of GOD. And thus it seemeth that shee speaketh agaynst herselfe Furthermore forasmuch as there is no wisedome but in GOD and from God wee can not seeke wisedome except that wee seeke God who is contemned of scorners and therefore they seeke neither him nor his wisdome but they say in their heartes there is no God The wicked careth not for God The foole hath saide in his heart There is no Psal 10. 4. 14. 1. Wis 6. 12. Mat. 7. 7. God On the other side Wisedome shineth and neuer vadeth away and is easily seene of them that loue her and founde of such as seeke her And our Lorde sayth Aske and it shal be giuen you c. We see by these scriptures that scorners do not seeke wisedome that if they did seeke her they shoulde finde her I answere For to finde God and his wisedome truly wee must seeke her with all our hart as we ought to haue vnderstood it before And Moyses doeth Pro. 2. 3. Deut. 4. 29. teache vs also the same But if from thence thou shalt seeke the lord thy God thou shalt finde him if thou shalt seeke him with all thyne hearte and with al thy soule And to doe this wel wee must forsake our wickednesses Seeke the Lorde whiles he may be found call vppon him whiles hee is neere And wee must walke truely in Esa 55. 6. Psal 145. 1â the feare of GOD The Lorde is neere vnto all those that call vppon him yea to al that cal vppon him in trueth Mockers and scorners doe not seeke the Lorde after this sorte and therefore they doe not finde him And yet Solomon doeth not lye when hee sayth That the scorner seeketh wisedome For his intent is not to attribute suche care vnto scorners which nothing at al regarde the worde of the Lorde the which is our wisedome and vnderstanding when we receiue it in feare and that by the same wee learne to assure ourselues of the goodnesse of God towardes vs and that renouncing al wickednesse and abhorring it wee set all our delight to follow the commandement of the Lorde But because that the scorners doe labour to make themselues beleeue that they tende to gouerne themselues wisely and woulde be esteemed wise for if they be reprooued for their wickednesse incontinently they crie with open mouthes that they are honest men indeede we shal see some of them which wil shew some signes wherby it shal seeme that they tend to none other thinge but to behaue themselues wisely euen to bee guides of other for this cause Solomon saith that the scorner seeketh wisedome but because they seeke it not as they ought therefore they finde it not that is to say that they neither wil nor can gouerne themselues by wisdome But that it shoulde not trouble vs to seeke wisedome and that it might be easie for vs to find it rule ourselues thereafter we must haue knowledge SolomoÌ doth declare it vnto vs wheÌ he saith But knowledge is easie to him c. By a man of knowledge Solomon signifieth such an one as is careful to print the pure woorde of the Lorde in his hearte and to delight therein Such a man shal easily finde knoweledge and as hee truely seeketh wisedome so doeth hee also finde it and thereby doeth gouerne himselfe bearing Mat. 11. 30. willingly and gladly the yoke of the Lorde the whiche hee findeth easie 7 Depart from the foolish man when thou perceiuest not in him the lips of knowledge Because the worlde conteineth more fooles then wise men and that the fooles doe prosper in outwarde sight are strongest most riche and of greate credite and authoritie working all thinges after their owne minde and hauing flatterers to flatter them and to say they do well euen as they would therefore it seemeth vnto the weake and vndiscrete that they could do no better nor gouerne them more wisely then to ioyne themselues with them and to bee acquainted and familiar with them for too learne their knowledge whereby they may rule themselues as they doe and to attaine vnto the degree of their prosperitie credite and power But they are deceiued in this opinion for they can learne nothing to profit them Solomon doeth shewe it when hee saith Depart from the foolish man when thou perceiuest not in him c. Hee forbiddeth vs the companie of the foolishe their acquaintance and familiaritie also for it commeth not of feare that we prosper but rather in this that we be not cursed as are the foolish though they think farre otherwise and this commeth because they looke no further then to the earth and haue no knowledge of God but walke in darkenesse and haue their mindes and vnderstanding darkened with ignorance the which is the greatest plague they can haue in this life for suche an ignorance maketh them fall into muche wickednesse in the whiche they become obstinate and indurate whereupon foloweth their ouerthrow and destruction Nowe that the foolishe haue no knowledge of God Solomon doeth signifie it when hee giueth the reason wherefore hee warneth vs to departe from the foolishe man and saith When thou Rom. 1. 2. Ephe. 4. 17. 18. perceiuest not in him the lippes of knowledge Had they the knowledge of God and that their hearts were garnished with true knowledge they woulde speake of that which they knew and vnderstood For from the abundance of the hearte the mouth speaketh And Mat. 12. 34. thus wee might knowe in them the lippes of knowledge and learne of them to gouerne ourselues wisely The which can in no wise bee doone for not onely they are emptie and voide of knowledge but do also hate it wherof it foloweth rightly that they do not delight to speake thereof to coÌmen or talke therof for the instruction and teaching of their neighbours In steede then to knowe in them the lips of knowledge wee heare vanities and filthie disordered speaches which proceede from foolishnesse and malice wherewith their heartes doe greatly abounde Solomon doeth somewhat signifie the same when he denieth them to haue the lips of knowledge for sith they are great talkers and babblers they must needes haue lippes through whose infamousnesse wee may learne that they haue no knowledge of God but are filled with malice and foolishnesse Pro. 12. 23. 13. 16. They are great
shew vs that albeit by the corruptioÌ of our fleshe sinne dwelleth in vs yet is not the same imputed vnto vs nor wee counted sinners but righteous so long as wee are mercifull The wicked borroweth and payeth not againe but the righteous is merciful and giueth Psal 37. 21 112. 5. 9. Againe A good man is merciful and lendeth he hath distributed and giuen to the poore c. Not that our mercifulnesse can deserue such reputation but because God of his onely grace doeth accept and allowe it and is authour thereof It is not simply saide that hath mercy for they which are at their ease and haue all thinges necessary for them haue no neede of mercy to bee shewed to them and therefore Solomon addeth on the poore These are they which haue great neede to bee pitied as also God doeth carefully wil the same by his worde and it is not without cause for they haue the most neede of fauour succour and helpe and there are no people in the world more despised worse handeled nor more troden downe and oppressed then are they By experience wee may see it and also God often complaineth thereof by his Prophetes Therefore if it happen vs to fal into the number of the miserable afflicted and that wee are despised yet let vs not bee discouraged nor dispaire as though God had forsaken vs and careth not for vs. For if wee be despised it is of sinners who are not acquainted with GOD. But looke what sinners doe esteeme that is reiected of GOD and that which they doe despise and reiect is receiued and allowed of God Therefore we must not feare the contempt Psal 3. 5. of the worlde nor yet be coupled with sinners for to consent with them to despise the afflicted when wee feele ourselues at our ease and haue prosperitie otherwise it woulde turne to our woe Solomon doeth not heere signifie it when hee promiseth blessing vnto them that are merciful vnto the afflicted This blessing shal Luk. 24. 16. 22. not onely continue in this worlde but for euer as also shal the woe of the wicked And albeit that prosperitie and felicitie is promised vnto our mercy yet is it not enough to obteine such blessing but because that GOD receiueth and alloweth it Psal 41. 2. Mat. 25. 34. 5. 7. because wee are elected before all time and hath prepared for vs this blessing before the beginning or foundation of the world was laide 22 Doe not they erre that imagine euill but to them that thinke on good thinges shall bee mercy and trueth Forasmuch as the worlde is ful of men which imagine malice and which deuise euil thinges against God and against their neighbours it followeth right well that the number is right great of them which hold not the right way but doe erre and goe astray folowing the wayes of destruction Solomon doth signifie this same wheÌ hee asketh saying Doe not they erre which imagine euill And forasmuche as there is none of vs al which desireth to erre that is to say to goe astray and wander out of the way but woulde al walke in a right path and come vnto the ende of our purpose and not to bee put beside our intentes except wee bee out of our wittes voide of sounde iudgement and perfect reason sith I say wee desire the same or at the leastwise doe labour to make ourselues beleeue that our wil is such therfore for to obteine the same wee must diligently take heede that wee followe not them which imagine euil And for to doe this let vs not bee like vnto the superstitious and idolaters which forge idols some of wood golde and siluer or of other visible palpable and grosse matter othersome of traditions and mens inuentions good customes fantasies and intentes They deuise and imagine nothing but euil though they falsly beleeue that by suche trashe and ab homination they do honour and serue God But the Lorde whome no good thing can displease doth wel shew that there is nothing but euil in such seruice when hee declareth that he abhorreth and reiecteth them as it is wel taught vs by the first table of Moyses and by the Prophetes They make themselues Esay 29. 1â 40. 18. 41. 6. 44. 9. beleeue that they serue GOD heerein they fayle and knowe not what they doe so at the last they shal be confounded The Idolaters shal not inherite the kingdome of heauen Secondarily let vs not ioyne with these mockers and scorners which boldly despyse and blaspheme God and his doctrine as though that were but fables and dreames which the Pastours and Ministers of the Churche doe preache to them Such kinde of people are imaginers of euill when they fight against God who is enemie vnto al euil and when they set his holy lawe which is the rule of al goodnesse so much as possible they can at nought In the which doing they doe greatly erre and are farre wyde as appeareth by this saying Wo vnto them that seeke deepe to hide their counsel from the Lorde Esay 2â 15. c. Such men thinke or at the least labour to make themselues beleeue that there is neither God nor Deuil neither heauen nor hel but at the last they shal feele that they haue erred For the cruel man shall cease and the scornefull shal bee consumed Therefore will I choose out their delusions and I will bring their feare vppon them because I called and none woulde answere Esay 66. 4. c. Thirdly let vs not thinke that in hurting and dooing euill vnto our neighbours wee can prosper though the greatest parte of the worlde bee of this opinion For as we may see some thinke to creepe aloft by pryde and ambition by rebellion and disobedience some by murthers seditions hatreds malice and insurrections some by theftes snatching vsurie and wicked bargaines some by whoredomes and adulteries and other some by flatteries false tales and slaunderings But they erre and be deceiued seeing they turne themselues from the right wayes of the commandementes of the Lorde and folowe the wyde and broade way Math. 7. 1â which leadeth to destruction This destruction is wel signified by errour and also by the Antithesis that Solomon maketh when hee sayeth But to them that thinke on good thinges shal bee mercie and trueth When hee speaketh thus hee debyeth mercy and truth vnto those that imagine euil Wherevpon it foloweth that they cannot looke but for destruction and damnation partly in this worlde For as they are filled with malice craft deceit wrong violence and crueltie against GOD and their neighbours euen so doeth God render and pay them the like stirring vp enemies against them euen such as they haue beene to others And finally for to fyl vp the measure of their destruction he wil vtterly depriue them of his fauour mercie bestowing no parte of his gracious promises vpon them and wil sende them to eternal
wrong vnto our neighbor and aboue al vnto the needie SolomoÌ doth briefly touch it when he saith Hee that oppresseth the poore c. We do wrong vnto a man when we giue him not that we owe him or when we take froÌ him that which hee possesseth iustly and without the which he nor his family can bee mainteined in this life And this wrong is doone most commonly vnto them which are poore and haue no abundance of wealth forasmuch as they haue no power to defend themselues and that no seruice nor pleasureis looked for at their hands This commeth also because of their weakenesse why God abhorreth those which doe them wrong and counteth it dishonour doone by them not that it is laweful to doe wrong vnto the richer sort nor to pul away from theÌ that which they possesse though they bee wicked and haue nothing sanctified to their vse Nowe although wee ought to doe no wrong vnto suche kinde of people yet haue they no neede to bee commended for they wil not willingly suffer to bee wronged and as they wel thinke they are strong enough to defende themselues and do rather pul away the goods of others then to suffer losse or hinderance Likewise God hath no care to commende them but hee commendeth vnto vs the needie pronouncing that the wrong that is done them turneth to his dishonour and that the euil and iniurie that is doone vntoo the poore is doone vnto himselfe so that when a poore man is wronged we do not iniurie to a man onely that hath no power but we stande vp against almightie God who knoweth wel howe to reuenge the wrong that is doone vnto him Solomon doeth note this power when by signifiyng God hee saith reproueth him that made him yea who is aswel a man as the most excellent And if God hath made man who is the most excellent creature of the world it followeth wel he is of power to make al other things and to defende and deliuer the needie from him that doeth him wrong Neuertheles by this woorde Hath made him Solomon doeth not chiefly and onely pretende to marke the power of God but rather would signifie that a man though he be poore and needie yet ceasseth hee not to bee the worke and creation of God aswel or better than the richest and forasmuch as he is his worke that hee wil take care of him and not forsake him And so this worde Hath made him ought to be a great comfort to the needie and to assure them Heb. 13. 5. â of the fatherly care of God towards them as they are admonished On the otherside it ought to feare and terrifie the vnmerciful and cruel for they are admonished that in doing wrong to the needie they doe not despise the worke of a man but so much as lyeth in them they destroy what God hath made Wherein they take a worke in hand which they cannot bring to an ende and the wrong that they inuent for their neighbour shal fal vpon themselues The number of them which doe wrong vnto the needie is verie great as wee may see The wordle is ful of suche Whereuppon it foloweth that God is greatly dishonoured although al the worlde woulde be esteemed that they reuerence and feare God Nowe Solomon desiring that wee shoulde not be of that number which doe dishonor Psa 7. 16. 17 Luk. 16. 23 God doeth teache vs howe wee should behaue ourselues towards our needie neighbours for to honour God when he saith But hee honoureth him that hath mercie on the poore If we wil then doe acceptable honour vnto God wee must haue mercie vpon the poore and vnderstand that Solomon setting mercy against wrong doeth shewe vs that whosoeuer hath not mercie vpon the poore doeth wrong vnto him though hee neither curse nor strike him nor take ought of his from him It is to do him double wrong when he wil not giue him that which he oweth him the which he doth when he hath power and abilitie for to helpe his needinesse and careth not to helpe him He doeth him great wrong for in this case hee hateth his brother and is a murtherer of him Let vs not 1. Iohn 3. 15. then loue in worde nor in tongue but indeede and truth and wee shal do honour vnto God which shal very much please him I wil haue mercie and not sacrifice and our Lord Iesus Christ doth shew Mat. 12. 7. it when he saith Come ye blessed children of my Father c. For I was an hungry and ye fed mee c. And the Apostle saith To doe good and to distribute forget not for with such sacrifices God is Mat. 25. 34. Heb. 13. 16. pleased 32 The wicked shall bee cast away for his malice but the righteous hath hope in his death Many are giueÌ to do euil and beare enuie vnto the senselesse seeing the prosperitie of the wicked It seemeth vnto mans wit carnal reason that such prosperitie ought to continue and that the wicked shal alwaies florishe for the worldlings and carnal men haue Psal 73. 3 no further regarde then to that which they outwardly feele and see before their eyes but the Spirite of God doth teach vs farre otherwise by Solomon when hee saith The wicked shall bee cast away for his malice The which Solomon doth here expresse briefly and in another place doeth declare at large There is nothing sayde there but the wicked hath already felt it and we confesse it if we wil open our eyes as we ought Leui. 26. Deu. 28. Psal 37. for to beholde the iudgementes that God hath executed vppon the wicked as vpon Cayn vpon the world destroyed by the vniuersal flood vpon Sodome and Gomorrhe and other wicked men By so many examples as haue happened and doe dayly come too passe we may knowe that God casteth away the wicked for their malice and maketh them to fall and perishe in affliction and miserie were it not that we esteeme not to regarde the prouidence of God and to haue pacience til he hath in time fulfilled his counsel but we attribute almost al vnto fortune We may geue vnto this first parte two other senses wherof the one is that the wicked shal be cast away in his misery that is to say he shal not stand when aduersity shal assault him but shal be so beaten downe that he shal fal and perishe The other sense is that the wicked shal be cast away in his euil that is to say that the euill that he thinketh to doe vnto his neighbour Psal 7. 16. shall fall vpon himselfe by the iust vengeance of God These three senses are diuerse and not contrarie For trueth doeth not withstande trueth seeing there is but one trueth the which notwithstanding is declared after diuers sortes Now these three senses are all true as the Scriptures doeth prooue and also as the wicked haue felt tried it And with this that these three senses
yet after hee hath patiently looked for their amendement hee wil destroy them in his wrath the which they daily heape to themselues for the punishmentes of times past doe declare that the wicked in time present shal not escape the hande of Rom. 2. 5. 2. Pet. 2. 5. the Lord. Let vs therefore flye al pride and not looke what credite authoritie and power the proude haue in the worlde because they are in great number and are wel ioyned and confederated after the carnal sense Notwithstanding these thinges that the worlde esteemeth greatly shal nothing let that God at his appointed time shoulde not destroy them they shal not be exempted from his wrath but that it shal be easie for him to destroy them therein Solomon doeth signifie it when he sayth Though hand toucheth hand he shall not be vnpunished The wicked doe giue handes one vnto another to doe euill and doe mainteine themselues as though they did conspire to resist God but he mocketh their conspiracies Heeretofore Solomon hath vttered the like sentences against the frowarde and wicked comforting also the vpright and perfect by promises 6 By mercie and truth iniquitie shal be forgiuen and by the feare of the Lorde they depart from euill When the superstitious and idolaters doe thinke that God is angrie against them for their sinnes and that they feare to bee punished for them for to auoide the paine and not sorowe for their sinne they wil labour to content God with ceremonies and obseruations of doctrines and mens traditions with foolishe deuotions which they do vpon a good intent other inuentioÌs of their own braines that God neuer commaunded but doe displease him for hee woulde haue vs attentiue vnto his worde onely and that wee shoulde serue him after his commaundementes by the which hee doeth declare vnto vs his wil whereunto wee must obey forsaking al wickednesse Thus doing we shal haue God merciful vnto vs as Solomon doeth promise vs saying By mercie trueth iniquitie shal be forgiuen Solomon heere woulde not haue vs to linger about trifles for to please God as if hee were a little childe that might bee pleased with an Apple or with a Ball or some foolishe and vaine man which is pleased with worldly pastime but that wee may not bee like vnto the Scribes Pharisies lest we deserue the rebuke that is in Saint Mathew he setteth before vs what is the greatest pointe Mat. 23. 23. of the lawe and that which God most requireth aboue al things to witte mercy and trueth and doeth promise vs that if wee bee true vnto our God not turning from him after straunge Gods but haue al our trust in him beeing assured of his goodnes towards vs and certified that he doth loue vs that in this certaintie assuraÌce we be soft gentle louing merciful towards our neighbours in helping them with that which they haue need of that God wil be merciful and wil not impute our sinnes vnto vs. Notwithstanding let vs not thinke that hee will leade vs to trust in our merites nor that he intendeth that by our mercy our truth we should satisfie our faultes before God so that by such satisfaction God should bee pleased and should forgiue vs the paine the which otherwise hee had laide vpon vs for our offences but after the maner of the scripture hee signifieth that they which by mercy and trueth shall conuert vnto God forsaking their former vices and sinnes that they shal finde him merciful as if hee saide If wee rest and cease from our misdeedes and wickednesses so wil God appease his wrath and make his iudgement to cease and wil forbeare the condemnation and punishment that wee had deserued Nowe because it is needful for to haue constant perseuerance in trueth and folowe goodnesse and mercie let vs flye al wickednesse Solomon doeth shewe vs howe wee shal come vnto the ende when he saieth And by the feare of the Lord they depart from euil The which he hath taught vs before Besides this let vs first of al note that although Solomon Pro. 3. 7. 8. 13. 14. 16. nameth mercie before trueth yet wee must vnderstand that by order fayth proceedeth and mercy foloweth as the fruite but vnseparably Secondly let vs note that the iustification that wee obteine by the remission of our sins is giuen to fayth for that it layeth hold vpon the free promises of God from whome come al blessinges to vs and nothing from our merites 7 When the wayes of a man please the Lord he wil make also his enemies at peace with him If wee be stirred to anger or that wee haue a contentious and troublesome spirite which wil sodenly fight and doeth delight in fighting braules and dissentions wee shoulde greatly desire peace and wee thinke that wee can haue nothing to profite vs without it the worldlings and carnal men which wil counsel their neighbours how they shal take their ease saying Buy peace and an house alreadie made And indeed peace is a verie great blessing which is much desired and chiefly when wee haue to doe with enemies that wee thinke to be stronger then wee bee and whome wee feare shoulde hurt vs and with whome wee shoulde haue mortal warre But oftentimes it happeneth that willing to auoide one warre wee enter into a more dangerous Wee seeke peace with men and we make ourselues the enemies of God for wee folowe vnlawful meanes as did the children of Israel for to deliuer themselues from their enemies and to cause warre to cease had their refuge sometimes to Exo. 3. 34. 12. Deut. 7. 3. Esay 31. 1. the Egyptians sometimes to the Assirians against the commaundement of God who had forbidden them to make leagues with strange peoples and idolaters Woe to them which goe downe into Egypt for to seeke for helpe and haue not enquired of the Lord. The Papistes are of that number which seeke vnlawful meanes as is seene in al their deuotions in time of warre And as touching particular matters betweene man and man for to get peace and to stay his enemie hee thinketh there is no way but to suppresse him against that which Iesus Christ teacheth vs Resist not euil c. But as wee commonly feele by experience by such kinde of doings the fire is kindeled more strongly and for one Mat. 53. 39. Rom. 12. 17. 1. Peter 3. 9. enimie wee get many as also wee deserue for in so doing wee follow not the waies of peace which is to please to be an acceptable seruice vnto God who is the authour of al peace and giueth it too them which giue themselues to please him as Solomon doeth pronounce it saying When the waies of a man please the Lord. c. If then we woulde haue that God shoulde stay our enimies and that he should quiet them as there is none but he that can doe it let vs looke so honestly to gouerne ourselues that we neither
when they folow the way of their fathers for their fathers faults iniquities are laid to their charge by the Prophets saying they are like their fathers The Scripture is ful of suche reproches And if the children haue had good fathers and that they be wicked their fathers also are not honoured by theÌ Iohn the 8 Chapter 37. verse 7 High talke becommeth not a foole much lesse a lying talk a Prince There is none so foolishe in the worlde but persuadeth himselfe that when hee speaketh none could speake any thing better and the most foolishe doe thinke they speake goldenly after a kind of speaking and yet they neither saye neither can or they wil not speake any thing woorth nor wherein they which are truely wise may be delighted therewith Solomon doeth signifie this same saying High talke or the lippe of excellencie c. The foole can not haue the lippe of excellencie and therefore let vs vnderstande that Solomon doeth not speake of that which the foole hath but of that which he thinketh to haue or that would that other should giue it him Now forasmuch as there is no word of excelleÌcie but the pure trueth it foloweth therefore that by the lippe of excellencie Solomon vnderstandeth the mouth which speaketh agreeably accordingly vnto the worde of God Hee shewerh this same when against the lip of excellencie hee setteth a lying lippe or lying talke saying Much lesse c. For the contrarie of lying is trueth Herein hee sheweth that the foole hath nothing more proper to him then lying and that hee is so filled therewith that trueth cannot agree with him neither can hee delight in it but doeth hate it For the foolishe whereof Solomon speaketh are the children of the Deuil Iohn 8. 44. who is the father of lying They are like vnto him of whome Dauid speaketh in his 52. Psalme and 4. verse Hee sheweth also vnto kings and Princes of the earth that they ought not to be fooles to speake leasing in peruerting of iudgement in making wicked lawes and pronounce vnrighteous sentences against the trueth right and equitie for seeing that they doe not exercise the iudgement of men but of God and that the scripture calleth them Gods God is truth therefore they ought to vnderstande that it is more vndecent for 2. Chro. 10. 6 Psal 82. 16. them to pronounce and to doe any false matter then it is for the foolishe and wicked to counterfaite honest and wise men Notwithstanding if the worlde bee replenished with those which sit in the thrones of Kings and iudicial seates which commit either indeed or in woorde greate falsnesse in such wise that wee may almost Psal 82. 2. Esay 1. 23. Iere. 5. 26. Za. 7. 9. complaine of al superiours and gouernours and say to them howe long wil yee giue wrong iudgement and accept the persons of the vngodly And so there are but a fewe which are worthy of such seates but rather to bee placed in the order of fooles Wherefore they ought to looke for an horrible and feareful vengeance If they Psa 2. 4. 5. Esay 1. 24. Deut. 17. 18 Psal 2. 10. which haue any knowledge of God wil auoide it let them dayly growe and goe forewarde in the same knowledge by the continual studie of the diuine doctrine 8 A reward is as a stone pleasant in the eyes of them that haue it it prospereth whither soeuer it turneth Wee doe naturally iudge that it is a foule and wicked thing for magistrates superiours of the earth which haue the administration of iustice to loue gifts rewards and to take them and euen they also which receiue them coulde wel condemne others which shoulde doe as they doe but couetousnesse hath corrupted and doeth so corrupt the nature and blinde the wits and peruerte iudgement in such wise that men delight to forget natural honestie and finde nothing more faire nor more delectable then to enriche themselues by the cost of other they loue wel to receiue and take that which doeth cost them nothing but onely to doe them pleasure which haue rewarded them for to doe wrong and iniurie vnto other Solomon doeth discouer this corruption and wickednes saying A rewarde c. Hee doeth first compare the giftes and rewards that are giuen vnto iudges vnto precious stones the which wee gladly beholde because wee esteeme them and find them faire and thus he expresseth the greate affection that the wicked iudges haue to take rewards and giftes Wherein let vs note that hee saieth not what they ought to doe but he toucheth the great actiuitie wicked couetousnesse of the iudges of the earth which are very glad and ioyful that men wil blinde their vnderstanding by force of giftes and rewards And thus hee sheweth that the worldly and carnal wisedome which wee commonly desire to bee in iudges and gouernours of countries for oftentimes for the gouernement of the pollicie and iustice we ordeine worldly wise men doeth holde vs backe to forget natural honestie and to bee fouly corrupted Wherefore wee ought to knowe that the rulers of the earth haue neede of another wisedome the which is mentioned before in the Pro. 3. 13. 8. 14. Exo. 18. 21. 1. Sam. 12. 3. 2. Chro. 19. 5. Exo. 23. 8. Leui. 19. 15. Deut. 1. 16. 16. 18. Esay 1. 21. 5. 23. Iere. 5. 26. Eze. 22. 27. Miche 3. 9. Sopho. 3. 3. 8. chapter and 14. verse Iethro the father in lawe of Moyses did knowe that this wisedome was fit and meete for iudges and therefore hee saide vnto Moyses Do thou seeke out amongst al the people men of courage fearing God men dealing truely hating couetousnesse and appoint such ouer them to bee rulers ouer thousands c. Samuel was indued with this wisedome Iosua requireth the like of iudges These twoo personages and such like had respect vnto the lawe of the Lorde And because that GOD hath giuen this lesson vnto iudges the Prophetes doe crye out sharply against those which doe the contrary calling them theeues and murtherers Secondly when hee saieth Whither soeuer hee turneth c. Hee compareth the giftes and rewardes vnto men to whome al things come as they woulde and wish of what side soeuer they turne them they obteine whatsoeuer they desire Wherein hee sheweth that they which take rewardes doe neither regarde right nor equitie but peruert iudgement and folowe the ende for the which they haue receiued the rewardes And as it is not lawful to take rewardes for iudgement so also ought no man to giue them howe good right soeuer they be assured to haue For in thus doing they shoulde bee an instrument of Satan for to accustome the Iudges vnto theft and polling and they were farre better to loose their cause howe good soeuer their matter bee then to induce the Iudges by giftes to giue sentence forsomuche as in vs lieth we make them to breake the lawe of God and to forget honestie and
is a great waster Where in hee sheweth that hee would haue vs to count the slouthful careles for wicked wasters And so hee priuily accuseth them to bee theeues murtherers and that rightly for they steale that wherby they liue seeing that they winne it not lawfully and so much as in them lyeth they kil the poore for whome they should be careful and diligently to woorke And so slouthfulnes or slacknesse is no smal vice seeing that hee which is giuen thereto is not hurtful onely to himselfe but also to his neighbours though hee wil not knowe it For if wee tel him which is slouthful at his woorke that hee doeth not his duetie hee wil answere hee doeth wrong to none but to himselfe wherein he belyeth Solomon yea the holy Ghost which calleth him brother to the maister of wasting Let vs then vnderstande that almen are admonished to be watchful and diligent in their vocation and carefully to doe their office chiefly the fathers of houshold Magistrates the Pastours of the Church for the negligence of the maisters of the house doeth so muche or more hurte in the housholde then the superfluous and excessiue spending The carelesnesse of Magistrates hurteth as muche or more the common wealth at home thaÌ the enemies do with warres abroad The slouthfulnesse of Ministers and their ignoraunce together doeth no lesse hurte to the Churche then the crueltie of tyrantes which striue to oppresse it by warre and violence And as the negligent and slouthful is like vnto a great spender and waster euen so shal he be punished likewise as it is shewed vs in Mat. 25. the parable of the virgins and talentes That wee may not bee of the number of suche let vs watche carefully to doe our worke with prudence and faythfulnesse as wee are taught in the saide parables Mat. 24. 42. 10 The name of the Lorde is a strong Tower the righteous runneth vnto it and is exalted There is no man but desireth to liue in peace and to bee out of danger of his aduersaries And for to obteine the same euerie man according to the power hee hath doeth arme himselfe with leagues of friendship and retyereth into strong places and if he can hee wil remaine in places which seemeth him inuincible In olde time it was thought that the highest places were the surest for that the enemies had not easie accesse to the same We may see the same in the building of the Tower of Babel Likewise Dauid signifying the safetie either that hee had had before or that hee desired presently to haue speaketh of the high Gen. 11. 4. Psa 18. 3. 34 27. 5. 40. 3 16. 3. places and of high rockes and heerein hee sheweth vs that all our trust is and ought to bee set in one onely GOD and when he keepeth vs that wee are strongly armed and defended against al contrarie power and that there is no violence either earthly or hellishe that can hurt vs. Solomon doeth signifie the same when hee saieth The name of the Lorde is a strong Tower c. Wherein wee haue to note that the name of the Lorde is not this woord God or Lorde or any other worde that wee speake of for to signifie that we speake of God neither is it also this writing of foure Hebrewe letters Iehouah which the Iewes doe say is the name of God and that it is ineffable And not knowing what this name of God ineffable is to say The which is none other thing then that there is nothing either in heauen earth hel depthes vnder the earth nor tongue nor voice that is able to expresse the least prayse which belongeth to God because of his great glory and excellencie they obserue a foolish foule superstition and dare not pronounce these foure letters aboue saide and in their place they say Adonaie But the name of the Lorde is himselfe as he is named the Euerlasting Creatour Gouernour and disposer of al thinges according as hee is called wise iust holie mightie merciful Father and Sauiour Gen. 4. 26. Exo. 3. 13. 14. 15. 34. 6. 7. Deut. 6. 13 and according to the fame of these vertues blessings which are without number incomprehensible and can not be expressed The holie Scripture doeth shew it vs. For this word of God ought not to be called vpon Hee expresseth wel this name And when he would haue vs to sweare in his name hee meaneth not this worde God or Lorde in witnesse of trueth His name therfore is himself which is compared vnto a strong Tower not as touching himself that hee can or ought to be compared vnto any corruptible thing howe excellent soeuer it can be but the Lorde for to humble himselfe vnto our rudenesse and weakenesse doeth compare himselfe vnto earthly thinges As here by Solomon he is compared vnto a strong Tower for to teache vs that as the worldlinges doe thinke themselues out of the danger of their enemies when they are inclosed in a strong Tower euen so if hee keepe vs wee shal not perish Now for to obtein such safetie we must fly al wickednes infidelitie and incredulitie al slouthfulnesse and carelesnesse and giue ourselues vnto al goodnesse and with care diligence commende ourselues vnto the keeping and protection of our God Solomon doeth teach vs this same when he saieth The righteous runneth vnto it and are exalted For the wicked vnbeleeuing negligent and contemners of the grace and helpe of God are cast off from him and thus they are not exalted out of the dangers of their enemies but are giuen vnto them to doe with them as they wil as diuers wicked men haue felt and doe feele For if they be not at the wil of their carnal enimies yet are they at their spiritual to wit the Deuils as finally they shall feele it in eternal tormentes being thrust downe into the infernal gulfes Let vs therefore vnderstande that Solomon doeth exhort vs âo loue righteousnes and to delight therein and that in folowing Psal 9. 16. carefully our vocation and walking straight in our wayes iwee should depend wholly vpon the protection of our God and he shal exalt vs high and set vs in so strong a Castle that our enemies shal not be able to doe any thing against vs and also wee shal not feare them but holding fast the promises of our God wee shal say The Lorde is my light and my saluation whome shal I feare Bee Psal 9. 10. 12. 6. 33. 18. 19 34. 8. 18. 37. 39. 27. 1. 31. 2. vnto mee a strong Tower and as an house wel fenced for to saue mee Let vs also vnderstande that hee teacheth vs to knowe who they are that are righteous what their rewarde is Whereupon we may gather who they are that are wicked and what their destruction is And when hee saieth not Hee shal exalt himselfe But he is exalted hee doeth teache vs to
which is contrary vnto the outwarde man that is say for the inwarde man This spirit wee cannot haue of ourselues and therefore let vs aske Make mee a cleane heart O God and renewe a right spirite within mee This spirite is the meanes the strength and power which causeth our spirite strongly and manfully to beare al afflictions and aduersities which happen in this life and doe weaken and corrupt it and causeth that wee bee not grieued for any defaute that wee haue of necessarie things appertayning to the state of this life It is the spirite that maketh vs not to bee effeminate to bee afraide of our owne shadowe for to make vs soroweful and to trouble vs with the least hurte that might happen but giueth vs a mans hearte for to resist the temptations strongly to suffer patiently the miseries ioyfully to beare the burthens that our outward man refuseth and reiecteth for his weakenesse Beholde howe wee must vnderstande the spirite of a man wil sustaine his infirmitie to wit of man And also Solomon doeth giue it so to bee vnderstood when hee asketh But a wounded spirit who can beare it For against the spirit of man hee setteth a wounded sorowful and grieued and which hath no might the which is the spirite or courage of effeminate persons which are immediatly feared and quake at the shaking of euery leafe and weepe for the least griefe and faint and fal vnder the least burthen that can be laide vpon them It is vnpossible for man that hath such a spirite or courage so weake that he shoulde bee able to beare any thing seeing that his heart faileth him neither is it possible for the outwarde man euer to bee able to resist Let vs then vnderstande howe Solomon doeth heere admonishe vs that wee shoulde not bee afraide for the greatnesse and heauinesse of afflictions which happen vnto vs in this worlde but that putting our trust in God wee shoulde reioyce euen in the most hardest and troublesome time being certaine that the Lorde wil giue vs a good ende 15 A wise hearte getteth knowledge and the eare of the wise seeketh learning It is commonly saide that knowledge is a faire possession and therefore many doe aspire vnto it and looke after it as they thinke but yet fewe people doe atteine it for many in steade of folowing knowledge to be indewed therewith and to obteine it goe backewarde flying from it as from the pestilence euen as do the simple and idiots in Poperie when they dare or wil not reade the holy scriptures nor heare the pure trueth lest they should bee poysoned ther with and as doe the mockers and contemners which wil not learne so much goodnesse least they should be too wise and breake their wits These fellowes what worldly knowledge soeuer they haue yet are they ignorant what carnal wisdom soeuer they haue yet are they fooles And thus they get not knowledge and so long as they remaine in such fantasies neither can they nor wil they obteine her for she entreth not but into the hearte of the wise as Solomon doth pronounce it saying A wise heart getteth knowledge Wee expounde this same of the pure trueth of the word of God the which onely is worthy to be named knowledge NotwithstaÌding we do not refuse the knowledge of men and liberal artes which are giftes of God serue this present life but when wee haue learned them perfitly yet are wee blinde and ignorant stil except we haue the pure truth and that we submit and subiect al other sciences vnto the same And therefore for to be partakers of this getting we must not be like vnto brute beastes which haue no vnderstanding but we must haue an hart of vnderstanding and knowledge Solomon doeth teache vs what wee shal doe for to obteine this wisedome and learning when hee saith And the eare of the wise seeketh learning This is that wee shoulde haue a true affection to know the wil of God by his word and that for to attaine this knowledge we should become the schollers and disciples of God and of our Lord Iesus Christ reading the scriptures and hearing them diligently which purely preache the trueth And let vs note that he calleth not them wise which neede not to be taught but those which haue a right affection to learne to bee taught otherwise they shoulde not neede to seeke for learning Let vs also note that forasmuch as SolomoÌ calleth knowledge a getting he teacheth vs that in the same is great profit seeing also that it is gotten by the wise and that he hath his desire thereuppon the which is signified by the hart And also that we must not thinke a wise man wil set his heart vpon a thing of nothing and vnprofitable And as touching the vtilitie and profit of this getting wee haue seene it handled heere before in diuers places 16 A mans gift enlargeth him and leadeth him before great men Solomon hath heeretofore rebuked the couetousnesse and vniustice of Magistrates Iudges and gouernours of the earth And because Pro. 17. 8. 23. that such wickednesses doe reigne and abounde in the worlde and are rooted so deepe in mens heartes that at al times and in al countries they haue spread forth their branches and brought forth their wicked fruites hee is not satisfied with the foresaide reprehensions but to make these couetous vngodly wicked theeues which occupie the seate of God the more vnexcusable hee doeth touche and reprooue them for this that the poore which bring theÌ no giftes are troden downe and oppressed and as compelled and not of free accesse but onely they which bring giftes are best welcome when hee saith A mans gift c. Heere hee compareth the presenter of giftes vnto a messenger that is thought to bring some good newes or that commeth from some greate Lorde they wil make those stande backe which hinder him to passe and come neere to doe his message they wil giue place vnto him and bring him to the kings chamber and shal be wel receiued not only of the meane sorte but of the king himselfe and of the greatest nobles of his court Euen so is it with him that bringeth giftes he is wil come towardes wicked iudges they wil not let him tarrie and waite at the gate to catche colde or for to be preassed and thrust of with one then with another which come and waite at the gate but the gate is opened so soone as hee commeth and is brought in Hee calleth heere the wicked iudges and magistrates great men because that God hath raysed them vp into authoritie and that they are in so excellent an estate that others are subiect vnto them or that themselues Rom. 13. 1. doe praise themselues and esteeme themselues so much that they thinke none ought to come neere vnto theÌ except they please Nowe after what sorte soeuer he calleth them greate yet doth hee put them in minde of their office teaching them
nearer then a brother We commonly say it is a good thing to haue friendes and that one ought to preferre theÌ before al worldly treasure for it is an easie thing to recouer goods but not so easie to obtaine friends And therfore if one be careful to keepe his temporal riches and to maintaine himselfe thereby by a farre greater reason ought he when he hath friends to keepe them wel and maintaine himselfe with them in amitie being at their commandement not in wordes onelie but indeedes also and trueth Solomon speaketh so when he saith The man that hath friends c. Heerein he regardeth that God in his lawe hath not giuen his commandements for a smal time by the which hee teacheth vs that which wee ought to doe to our neighbours and howe wee shoulde maintaine ourselues in amitie with them Wherefore let vs not thinke that Solomon speaketh heere of table friends of plaie fellowes or other dissolutions and wicked conspiracies But hee speaketh of the friendes which haue learned by the worde of God to loue and for his loue doe loue He sheweth it when hee yeldeth a reason why one shoulde mainteine himselfe in friendship and that hee saieth There is a friend c. Table friendes are not so surely conioyned but they may be easily separated by the least occasion that can be But it is a harde thing to make those friendes which loue together in God and by his worde to leaue one an other for they are brought to loue together by the holie Ghost which is a band indissoluble And so although carnal brothers fal out and forsake one an other yea although they lift themselues vp one against an other euen to the death notwithstanding they that loue in the trueth although they be not naturall brethren yet they haue a sure and stedfast coniunction Insomuch that they loue as muche or more in aduersitie then in prosperitie And so it is saide that in a matter of neede one knoweth his friend Our Lord Iesus Christ hath shewed vs by proofe that thus we ought to loue The xix Chapter 1 BEtter is the poore man walking in his integritie of life then he that abuseth his lippes and is a foole HEere Solomon hath no regarde to speech which is an easie thing and wheretoo the wickedest wil accord in woorde to the ende to get credite and to be accounted wise but if wee weigh more neerely the affections thoughtes opinions and phantasies of men which are verie harde to rule and gouerne wee shal knowe that Solomon saieth not so without great cause for as it is daily seene the poore man is in coÌtempt and out of fauour with al men and be there neuer so much wisedome prudence or foresight in him yea although it plainly appeareth yet is he reiected as vnprofitable and persecuted as a wicked person And they which doe this wil persuade themselues they doe wel although the ordinarie talke goe quite contrarie But men for the most part speake as birdes in a cage not vnderstanding what they say nor receiuing fruite or benefite thereof And thus while the lyers deceiuers flatterers backbiters sowers of false doctrine and false opinions shal haue the vpper hande and be reputed honest eche one shal desire to resemble them because they are welcome and muche accounted of So see wee wel that not without great cause Solomon saith The poore man in his c. Hee knewe wel that we had neede of such aduertisement because there are verie fewe which make account of pouertie and muche lesse of simplicitie and purenesse Pouertie also is a thing which of it selfe ought not to be esteemed it ought to the ende it may bee of some value to be ioyned with a good conscience For this cause Solomon hath wel foreseene not to say simply The poore man is better c. but he addeth Walking in his integritie and purenes for it is that which maketh the poore man being nothing worth of himselfe to be founde profitable and good without the which he that is poore can not but annoy and hurt offende and endamage but when hee is accompanied with integritie hee contenteth himselfe with his estate and calling and wil bee right sorie to offende any man either in woorde or deede stil desiring to doe profit and pleasure to his neighbours And thus Hee is better then he that abuseth his lippes c. For hee that is suche a one not onely is vnprofitable but also noysome and hurtful As Solomon expresseth it saying Hee is a foole For as often it hath bene said he calleth him foole which is giuen to doe hurt and delighteth therin And herein hee sheweth that the peruersitie of the lippes proceedeth from the follie or wickednesse of the heart And therfore shoulde wee laye away our wickednes and walke in integritie the which is ours onely because it is giuen vs from God and therein let vs delight Let no man builde vppon his owne goodnesse although Solomon say Walking in integritie Besides this let vs note that when Solomon setteth the foole abusing his lippes a contrarie to the poore man walking in his integritie hee tasketh the riche worldlinges of follie which is the wickednesse of the heart whereby they depraue and abuse their lippes wherewith they speake in pride and malice and giue licence to their owne appetite to speake against God and their neighbors Then to the ende we merit not to be tasked with such wicked and foolish persons let vs loue integritie and walke in the same procuring in all our woords and actions the honour and glory of God and doing truely to our neighbours euery thing as wee woulde they shoulde doe vnto vs so that wee may say I haue beene vncorrupt before God and haue kept my selfe from offending him I haue lifted vp my heart to thee In thee my God haue I trusted If wee walke thus what pouertie or affliction soeuer wee Psal 18. 24 26. 1. haue wee shal want nothing for the Lorde God is our Sunne and Buckler The Lorde spareth no good from them which walke in innocencie Not because our owne righteousnes deserueth Psal 84. 12. it For although Dauid after recital how God assisted him saith The Lorde hath rewarded mee according to mine owne righteousnesse c. Psal 18. 17 21. Notwithstanding hee trusted not in his owne integritie but in God onely as hee sheweth it Note we also that according to the foresaide exposition when Solomon saieth That the poore man is better c. hee speaketh of the goodnesse of the conscience of maners Psal 18. 3. 31. 13. and behauiour as wel in worde as indeed and wil that for this goodnes the poore man be esteemed and preferred before the foole be hee neuer so riche and mightie As also God preferreth him But the opinion of some men is that Solomon prayseth more Psal 34. 11 Luk. 1. 51. 6. 20. Iam. 2. 5. the condition of the poore man then of the foole and
be fathers to such poore afflicted and to comforte them deliuering them froÌ aduersitie oppression to the ende they may truely say with Iob I haue deliuered the poore when hee cried and the Orphan that had no aide So euery one Iob. 29. 12. in his degre according as God hath giuen him power ought to folowe this which is saide of the Prince For as naturally wee haue euery one the courage of a foolishe and ouerhardy prince so it is meete that correcting our corrupt nature wee followe in al righteousnesse that which a Prince ought to doe according vnto God Moreouer if they which loue their particular profite vse themselues so that they shew themselues as friends to them that giue by a farre more reason if one helpe vs in our necessitie wee ought truely to bee freende to them that haue pitie on vs and to please them and to shewe ourselues bounde vnto them For if wee ought too loue our enimies by a farre more reason shoulde wee loue them that loue vs and declare the same loue towardes vs in communicating to vs the goods wherewith God hath endowed Mat. 5. 44. them If one loue a toole or instrument which hee findeth fit for his businesse which cannot mooue nor stirre but when it is mooued because it is insensible by a farre more reason ought one to like of the instrumentes of GOD which desire to bee handeled and conducted by the holy Ghoste and take pleasure in doing good If God as it is true indeede loue such persons to whom hee is no way bounde by a farre more reason ought wee too loue them and do them seruice in that they haue neede of vs that we may stand them in steede either with counsel or with the worke of our handes according to the state whereto God hath called vs otherwise we shoulde bee vngrateful Moreouer when wee couet to haue freendes rather then enimies let vs be enclined to giue seeing that as Saint Paule saith It is meete wee remember the wordes of the Lorde who hath saide Act. 20. 35. That it is a more blessed thing to giue then to take And if the worldlinges by vaine glory which is a thing of no endurance bee prouoked to giue and bee liberall not looking for any rewarde againe by a farre more reason Christians ought to bee mooued too liberalitie considering the promise of the Lorde If wee doe otherwise Luke 16. 9 wee are infidels and cannot worthily receiue the Supper of the Lorde 7 All the brethren of the poore doe hate him and his freendes and fellowes withdrawe themselues from him Hee giueth credite to wordes and getteth nothing According to the common experience of the worlde it is a miserable thing to be a poore man for what necessitie soeuer hee hath he shall scarse finde one which will haue pitie or compassion vpon him and helpe his indigence but rahter flee him and hate his companie Solomon following the same experience pronounceth it thus It is a very lamentable thing to see the poore man so vncurteously and cruelly handled But it is farre woorse according to common proofe when those which are of his owne fleshe and blood not onely haue no pitie on him but also hate him If it bee so as dayly experience sheweth it we ought not to maruell if those which thinke themselues nothing bounde but by neighbourhood and familiaritie despise him and withdrawe themselues from him Solomon expresseth this great crueltie when hee saith All the brethren of the poore c. When the brethren are faithfull and haue the feare of God before them they are careful to obey his lawe and commaundementes And so Solomon speaketh heere of carnall brothers and infidelles which haue their hearte on their profite altogether If they haue brethren in necessitie naked of aide and succour they cannot see them for they think that they let them to come to their purpose therfore they hate theÌ cannot giue them a good worde nor heare any request or complaint that they make nor bee their intercessours in any matter of waight which wil doe them good for they are so attentiue to doe their owne businesse that they thinke if they should giue a good worde to their poore brethren or heare their requestes or complaintes or beare any burden for them it would hinder them greatly Solomon expresseth this beastly barbarousnesse and saith Hee giueth credite to wordes c. Ioseph the sonne of Iacob hath prooued the like beastlinesse and crueltie as his owne brothers confesse But although it bee so and that Solomon rightly reproue the barbarousnesse and crueltie that one vseth towardes another neuerthelesse Gen. 42. 21. what affliction and miserie soeuer the poore endure to the death yea yet let them not dispaire but consider there is a God in heauen which hath care ouer the poore that trust in him Then seeing it is so that God who is father of vs all hath suche care ouer the poore let vs take heede that wee bee not of those brethren which hate the poore nor of those felowes which withdrawe themselues Deut. 15. 4. Psa 22. 25. 34. 7. 69. 34. 7. 42. 9. from them If the poore man vtter wordes requiring vs to assist him yet let vs not despise his request as vaine or enuious but giue him a speedie answere not of the mouth but of aide and succour according as hee hath neede Furthermore let vs note that where hee saith All the brethren of the poore hate him This hate is very ordinary and so commonly practised that it is made a custome And men way not whether they doe wel or il and many hate the poore which thinke it not But they shal not therefore bee excused for their owne conscience accuseth them that they are not so wel affectioned towardes the poore as they would one should be vnto them if they were in that estate And thus they beare not that good wil to the poore that they thinke they doe Whervpon ensueth that they hate them for betweene loue and hate cannot be any good meane Besides this let vs note that although Solomon willeth vs to answere in words or giue words to them which pray and speake to vs yet notwithstanding hee woulde not haue vs to feede the poore with wordes onely but hee sheweth vs that if wee refraine them in speache spare our tongue by a farre greater reason we wil grutch to aide them with our goods which wee esteeme fatre more then our words Let vs not therefore be niggards of profitable speaches but let vs loue principally indeedes and trueth Iam. 2. 15. 1. Ioh. 3. 18. 8 Hee that hath a hart loueth his soule and keepeth prudence to finde riches There is nothing that wee loue so naturally as this presente life and al that we thinke say or doe tendeth onely to get wherewithal to mainteine vs in the same and keepe vs in good health and heartes ease yet although
I that children ill brought vp despyse them offend them do them wrong seeke in this sort to shut them out far from them where by right they should enterteine them carefully in al humanitie gentlenesse with feare humilitie and reuerence Such children are shameful and vnworthy principally before God which knoweth wel howe to destroy them and put them backe from him with the Diuel vnder whome they serue 27 My sonne heare no more the doctrine that leadeth thee vnto errours from the words of vnderstandinge Seeing that Solomon admonisheth his sonne that is to saie him that is minded to obay his commandements and beleeue his doctrine and hath already a good beginning or yeeldeth himselfe attentiue to learne good doctrine seeing I say that it is to such a sonne that hee speaketh and admonisheth him to heare no more any false instruction let vs vnderstande that he speaketh not of the instructions of the Priestes and Doctors of the Gentils which led them to abhominable obseruations who fought directly against the lawe in so much that the most rude amongst the children of wisedome amongst the people of Israel might knowe them and easilie keepe themselues from them if they woulde not worke against their owne consciences and despyse God willingly It was easie for them to take heede thereof for in the lawe they were often warned both by expresse wordes and by sharpe threatnings But hee talketh of the instructions of them who vnder shadowe of beeing Iewes and magnifying with their mouth the lawe of God shewing themselues very zelous of the glory of God and profite of their neighbours deceyued the people bringing in sectes and practising superstitions which had some spyce of holinesse and religion And so they peruerted the state of the Churche which was wel ordeyned and disposed as Core and his companions As also those against Rom. 16. 1 Ier. 4. 14. Ezech. 13. 1. whome the true Prophetes cryed and amongst the rest Ieremie and Ezechiel Of such Prophetes the number hath beene great as may bee seene in the 1. Kings chap. 18. vers 19. And not onely then but also in the tyme of our Lord Iesus Christ and his Apostles the Scribes and Pharisees and others were of that number as our Sauiour sheweth Math. 16. 6 23. 13. Phil. 3. 18. Ioh. 2. 18. 4. 1. it when hee willeth men to take heede of their leauen and when hee pronounceth them euil lucke Saint Paule also sheweth it and Saint Iohn Such fellowes are very dangerous because of their doctrine which beare a fayre shewe are in the meane whyle turned from the obedience of the lawe which is the true knowledge Deut. 13. 1. Esa 9. 15. Iere. 23. 18. 15. Rom. 16. 17. 2. Tim. 2. 14. Ose 4. 5. Mat. 24. 4. 11. 23. Act. 20. 29 30. 1. Tim. 1. 4. 2. Tim. 3. 1 2. Pet. 2. 1 Psa 25. 4. 119. 33. ââ3 8. 10. as there are many aduertisementes thereof Saint Paule also sheweth the danger wel Solomon therefore admonisheth his sonnes to wit eche faythful ChristeÌ man not to giue eare to consent to the instruction of such false Prophetes which make the true preaching of the woorde to bee despysed which is the true knowledge without the which wee are blinde and ââ force must goe astray stumble fall and perishe This present admonition is nowe as necessarie for vs as it was at the tyme of Solomon As wee ought to vnderstande by that which our Lorde Iesus Christe hath foretolde vs and Saint Paule and Saint Peter Let vs note therefore that wee are admonished diligently to reade the scriptures and frequent sermons of the woorde of trueth For it is there that wee heare the woordes of knowledge Not to goe astray therefore wee haue to pray with Dauid Lorde make me to knowe thy wayes direct mee in thy trueth and instruct mee 28 The false witnesse scorneth iudgement And the mouth of the wicked deuoureth iniquitie Many weigh it not much to beare false witnesse against their neighbours although their owne consciences reprooue them and this may bee because they thinke or else seeke to make themselues beleeue that they do no hurt but to them against whome they witnesse falsly who are men as they are and that they abuse none by theyr false witnessing but earthly iudges but heere Solomon doeth shewe them that this is not so light a matter as they make it and that they open their mouthes euen vp into heauen and speake against God for they scorne against iudgement the which although men exercise it notwithstanding it is not their iudgement but of God of whome iudges are but ministers and as it were instrumentes And hee alone is iudge of al the worlde and so the wrongful witnesse not onelie stryueth to set Gen. 18. 25. Rom. 3. 7. 8. 9. Psal 7. 9. 9. 8. 9. 75. 6. 7. 8. disorder trouble and confusion in worldly affayres in doing their neighbours dammage and abusing the iudges to make them erre from the right but also hee despyseth God and asmuch as in him lyeth depriueth him of his trueth and righteousnesse and consequently of his diuinitie for hee cannot bee God but hee must bee veritable and iust which is a mockery so detestable that God wil not leaue it vnpunished as Solomon hath saide before in this chapter ver 5. and 9. But the false witnesses are so affectionate to yl speaking and finde so much sweetenesse therein that they thinke not of that which wil folowe but onelie to speake euil with greate desire and pronenesse As gluttons and drunkardes doe which deuoure meate and swallowe vp drinke with the greate desire that they haue to fil their bellyes and cease not to put in their mouths for al their pastime is to eate and drinke Euen so false witnesses apply al their studie to speake wickedly Solomon signifieth the same saying And the mouth of the wicked deuoureth iniquitie Wherein also hee signifieth the ruyne of the wicked which giue their mouthes to euil speaking for as the gluttons and drunkardes kil and choke themselues with too much excesse euen so the wicked shal be condemned for the words of their mouths And wheras the holy scripture applyeth it self often to our maner of speaking it must not be thought strange of that which we haue said for when we see any one desirous to tel a tale we say he byteth vpon it as vppon an apple and so wee say of gluttons and drunkardes that they kil themselues because they neuer cease as it were to drinke and eate abundantly Neuerthelesse because the woorde deuoure doeth signifie also to hyde some expounde it that the wicked dissemble iniquitie because in bearing false witnesse they would bee thought to speake trueth 29 Iudgementes are prepared for the scorneful and stripes for fooles backes There are diuers scornefull persons in the worlde and in diuers sortes as experience sheweth it and Solomon hath witnessed it heretofore speaking of the scorneful
all shine with them and men haue them in admiration for suche sightes do dimme the eyes of the poore which are simple would gladly bee of power to appeare like vnto them So also they seeke to hoarde vp in their treasuries great sommes of gold and money And when they are so enriched they please themselues greatly as being possessours of the most precious thinges of the worlde And indeede there is no worldly thing more precious than golde and pearle Also the holie Scripture to applye it selfe to our rudenesse beeing willing to shew vs the excellencie of the worde of God and howe wee ought greatly to esteeme it compareth it to gold siluer and precious stones It is onely because of our rudenesse that such Ps 12. 7. 18. 31. Mat. 13. 44. Psa 19. 10. a comparison is made For the woorde of God surmounteth infinitely and incomprehensibly al riches of the worlde And therefore if wee esteeme and praise worldly thinges that are precious it behooueth vs farre more to be affectioned to the worde and say with a pure and cleane heart The iudgementes of the Lorde are more to bee desired than golde and more sweete than honie c. The doctrine of thy mouth is better vnto mee then a thousande 11. 119. 72. 127. Pro. 3. 13. peeces of golde or siluer I haue loued thy commandementes more then gold or Iewels Solomon hath shewed vs heeretofore that wee ought to be so affectioned to this worde Hee sheweth it vs presently when he saith There is golde c. Wee ought to esteeme nothing more precious then the worde of trueth which is spoken vnto vs by the lippes of the Ministers of the Lorde That worde is the knowledge which maketh their lippes precious And if the worldly sort do take pleasure and delight their eyes when they see fayre Iewels of gold and precious stones by a farre more reason wee ought to bee attentiue to the lippes of knowledge to receiue it not as the seede which falleth by the high way or on rockie grounde or amongest thornes to receiue thereby some transitorie or temporal tast but as the good earth doeth which maketh the seede to flourishe so it behooueth vs to receiue this knowledge in heart pure and neate thereby to reioyce and feede our soules Not as they which feede onely their eyes when they beholde any fayre Iewel and afterwarde haue no fruition thereof But if wee receiue the word with a good hearte it wil remayne with vs for euer and wil neuer departe from vs for it is not like fraile and transitorie things but endureth and abideth for euer And therefore Saint Peter counselleth vs to loue one an other in Esai 40. 6. 7. 8. 1. Pet. 1. 23. heart purely being regenerate not of corruptible seede but incorruptible to wit the worde of God liuing and enduring for euer If wee desire to come to this let vs folowe the counsel that Solomon giueth vs. Get thee saieth hee from a foolishe man c. Pro. 14. 7. Thus doing we shal not onely haue pleasure to heare the lippes of knowledge but also our heartes shal be so replenished with science that of the abundance there of our lippes shal be opened and speake to the praise of God and the edification of our neighbours after the counsel of Saint Paul Ephe. 5. ver 19. 20. 19 Take his garment that is suretie for a stranger and take a pledge of him for the vnknowne sake The Lorde God in his lawe permitteth that one take a pledge of him to whome hee hath lent any thing but hee wil that incontinent the pledge bee giuen againe to the poore and that rather one Mat. 5. 42. Luk. 6. 30. 35. endure some losse then to bee vnkinde and cruel towarde the indigent and needie folowing that which Iesus Christ hath taught vs. Solomon folowing the lawe wil that wee take heede of loosing our goods which we lende and for the suretie thereof to take a pledge for hee sayeth Take his garment c. And therefore he speaketh not of taking a pledge betweene brother and brother that is to say of him that is of the same nation and religion with him that lendeth and taketh pledge as there is expresse mention made therof in the law for it saith not when thou lendest to whosoeuer but to thy neighbour to wit hee that is a Iewe by nation and religion as thy selfe but hee speaketh of people which knowe not one another nor knowe not the faculties and neede the one of the other as may bee seene by that where hee saieth A stranger but for exposition he saieth also The vnknowne For this cause hee maketh no mention of restoring the gage againe straight way Neuertheles let vs not thinke that hee wil permit more or greater rigour then God doeth in his lawe For as it hath beene touched The lawe speaketh of them which are of the same nation and religion and which knowe one another and howe eche thing standeth amongst one another And Solomon speaketh of the vnknowne and willeth that one bee careful to take good assurance for one knoweth not whether they be men of a good conscience and conuersation or prodigal and excessiue in expences as dicers gluttons drunkardes and whoremaisters In whose handes it is not good to trust ones goods but if hee doe to take a sure pledge for safegarde for goods are committed to vs not to let them goe at randon but to dispende reasonably and helpe our neighbours therewith which are poore and indigent Meane while let vs esteeme none as strangers but those which are of a dissolute life For Iesus Christ hath vnited vs Ioh. 10. 16. Ephe. 2. 14. all 17 A man thinketh the bread sweet that is gotten with deceite but afterwardes his mouth shal be filled with grauel Wee ought to knowe by that which is commanded vs in the lawe and by the great number of aduertisementes which are made vs in diuers places of the Scripture that God loueth trueth iustice innocencie loyaltie and humanitie and wil that wee folow these vertues where contrariwise hee hateth lying iniquitie false dealing deceite and crueltie and al wicked traffickes deceites and disguisements which hee wil in no case that wee vse Then if wee were the seruantes of God fearing him as wee ought if we woulde frankly obeye our heauenly Father as good children wee shoulde thinke his commaundementes good and take great pleasure to folowe and keepe them being verie loath and sorie to faile in any one pointe of them But wee are of so corrupt and wicked a nature that wee wil not hearken to our God and Father but thinke that too sharpe and rigorous which hee commaundeth It seemeth vs that hee is too seuere and rigorous and that wee shoulde neuer haue good daye if wee shoulde yeelde ourselues subiecte to his wil. For this cause turning backe and wholy reuolting from him reiecting his yoke wee giue ourselues to the deuil and wil
because that of our corrupt nature wee are enclined to couet glorie and praise and thinke that we should be the rather praised if wee speake yl of our neighbours And if we be not often aduertized of our duetie we forget ourselues and applye our tongues headlong vnto euil speaking And because wee are neuer so wel reformed but stil our nature is inclined to bee soone agayne corrupted and peruerted and because euil woordes corrupt good manners Solomon wil in no case that we conspire with the backbiters nor that wee be familiarly conuersant with them nor that he consent to them any way He forbiddeth vs this when he saieth Wherefore meddle not with him c. It is verie necessarie that wee vnderstande this same according as it hath bene expounded For as long as wee be in this world it must needes be that darnel must growe amongst the Wheate but when God hath giuen vs the grace to be Wheate let vs take heede that wee turne not into darnel Let vs walke therefore in feare and trembling and take no pleasure at al to be amongst backbiters which offende with their lippes that is which speake against their consciences and against that which they knowe to be good and right and forsake the word of trueth giuing themselues to lying Then if it wil doe vs hurt to be amongest suche people muche more ought wee to feare to agree with them either in speaking or hearing euil And wee ought to knowe that when our hearing and speeche are corrupted the rest is woorth nothing neither within nor without 20 The lampe of him that curseth his father or mother shal be put out in the depth of darkenesse After that God had commanded vs to honour father and mother hee adioyneth a promise of long life theretoo which is singular and special to this commaundement And therefore Saint Paule sayeth That this is the first commaundement of promise and Eph. 6. 2 by this promise hee giueth hope of felicitie and prosperitie to children which wil be obedient to their fathers honour them Contrariwise hee wil that those children which in steede of honouring father and mother doe vexe them by disobedience and curses shal be put to death as hath bene alledged heeretofore Then seeing hee deemeth not suche children woorthie of the life present it foloweth that they shal be depriued of the heauenly light and sent into vttermost darkenesse Solomon signifieth this saying The lampe of him c. This maketh not that wicked and rebellious children shal haue any lampe of true ioye and prosperitie but onely that which they thinke they haue which as is saide shal be put out in the depth of darkenesse For they shal bee in so great payne and anguish so sharp torments so troublesome that of the prosperitie which they thought to haue there shal remaine no whit neither shal there bee remembrance of it any more The paines that they shal suffer shal surmount al that which hath gone before as contrariwise the ioye that the obedient children shal haue of the heauenly prosperitie shal be so great that if in this life they haue suffered payne griefe and teares they shal be al defaced and blotted out of remembrance Wee vnderstande therefore by the Lampe which is cleare and bright ioye and prosperitie And by the darkenesse sorow sadnesse yll lucke and miserie according as the Scripture speaketh oftentimes of light and darkenesse shadowe and obscuritie And chiefly in Iob in the Psalmes and Prophetes But because light signifieth also knowledge and darkenesse ignoraunce some say that Solomon meaneth heere that rebellious and disobedient children shal be punished with great ignorance whereof ensueth great decaie For it must needes be that those which can not guide themselues by the wordes of the Lorde must perishe And so in what sense soeuer wee take the lampe and darkenesse let vs know that Solomon pronounceth for wicked children euerlasting perdition 1. Kin. 11. 15. 4. 2. Chr. 21. 7. Moreouer because in the Scriptures a Lampe is taken for posteritie One might say that Solomon threatneth vnruly children that their ofspring shal bee of none indurance and the memorie thereof soone abolished or that they shal haue no yssue as is seene to come to passe in many obstinate children who because they haue not had their parentes in honour as they ought God hath depriued them of issue and permitted not that they should enioy that honourable title of father Whereof also ensueth that hee disaloweth them for his children and so consequently they are the children of the Deuil And therefore in which of the three senses soeuer wee take this sentence let vs note that Solomon foretelleth destruction to wicked children 21 The heritage that is gotten in haste shal not be blessed in the ende It is a harde thing for a sensual man to endure pouertie and therefore eche one flyeth it as muche as hee can and foloweth the meanes which hee thinketh wil make him riche And heereby some haste to get a great heape of golde and siluer other marchandise and others houses and landes They thinke that when they haue beene quicke at the beginning and made haste too make themselues riche then they shal neuer haue pouertie but their goods will encrease and multiplie and they shall growe euerie day richer and richer Nowe because they which striue to enriche themselues in haste proceede therein with an euil conscience as they themselues wel knowe for they would not that one shoulde proceed with them as they doe with others and so Saint Paule sheweth vs their euil conscience for this cause they are at last frustrate of their attempts and their goods decaie at the twinkling 1. Tim. 6. 9. 10. of an eye and vanishe away so that they fal into great pouertie as many feele the proofe thereof And Solomon speaketh it saying The heritage that is gotten in hast c. Wherevppon ensueth that man enricheth not himselfe in hasting after the goods of this worlde seeing that the heritage so gotten is not blessed for the blessing of the Lorde maketh riche Which thing Abraham and other holie fathers which were not couetous haue Pro. 10. 20. prooued as the scripture witnesseth saying that God hath blessed them and multiplied them greatly On the other side Achab and Iezabel were couetous of Naboths Vineyarde and had it by 1. King 21. Rom. 22. Rom. 9. and by but it was not blessed with them Also the thirtie pence which Iudas receiued were not blessed with him Let vs vnderstande therefore that in this sentence we are taught to doe our businesse carefully and attende with patience the goods and profite which it shal please God to giue vs folowing many admonitions of the scriptures alledged heretofore 22 Say not thou I wil recompence euil but put thy trust in the Lord and he shal deliuer thee We desire al to be out of danger of the violence and outrage of our enemies and to attaine thereto it
Solomon threateneth the sluggish therwith when he saith His desire shal kil him And when hee so saith he threatneth him secretly of eternal death For if God deeme not the slouthful man woorthie of this present life it foloweth that he wil not giue him life eternal It is therefore euil spoken when one saith of a sluggard that he is a good man except hee take good for vnprofitable for wee ought to attribute no goodnesse to him that God condemneth 26 He coueteth greedily al the day long but the righteous giueth and spareth not Sith hee putteth the righteous as contrarie to the slouthful he sheweth wel that the slouthful is wicked and that hee deserueth wel to haue pouertie destruction and decaie And when he putteth giueth and spareth not against coueteth greedily hee sheweth the insatiable auarice and great crueltie of the slouthful Hee sheweth that the slouthful hath no care of himselfe and that hee hath no compassion nor pitie of the poore And this is for no smal while but he perseuereth in his auarice crueltie For as Solomon saieth He coueteth greedily al the day long And contrarie The righteous neuer ceaseth to doe good as Solomon declareth when hee saieth And he spareth not Wherein we see that we cannot claime the title of being righteous if we perseuer not to vse charitie and doe the workes of mercie But although it be saide that the sluggarde hath a care of himselfe neuerthelesse the care that hee hath is not properly care but onely a greedinesse more then bestial For if hee had a due care of himselfe hee woulde studie to woorke the health of his soule with feare and trembling And in this maner he woulde saue both bodie and soule whereas nowe they go to wrack and ruine For iudgement shal be done without mercie to him that hath vsed no mercie Contrariwise the righteous man prouideth Deu. 12. 2. 3. Mat. 13. 41. 25. 31. Ioh. 5. 28. 29. for his soule and bodie by giuing and perseuering to doe wel Seeing that Blessed are the merciful for they shal obtaine mercie yea perpetual mercie both in bodie and soule 27 The sacrifice of the wicked is abhomination by howe much more they bring it with an euil wil. The wicked worke in diuers maners both towards God man for some proceede with good intention and think to doe God good seruice ought to bee praised of their neighbours for their deedes As Saint Paule did before hee was called to the knowledge of the Gospel As also many in the Papacie which thinke to doe God good seruice in murthering his seruauntes and children as Iesus Christ hath foretolde his Apostles But what good meaning soeuer Iohn 16. 2. they haue their workes are wicked and abhominable principally before God As Solomon hath saide He saith also anewe The sacrifice of the wicked is abhomination These here are hypocrites Prou. 15. 8. hauing some outward shewe of holines religion within there is nothing but malice which maketh them vse crueltie and inhumanitie Although they themselues thinke not so or at leastwise seeke to persuade themselues that there is no harme neither in their thoughts and deliberations nor in their enterprises proceedinges See here what they be that proceede with good intention and in what reputation their woorkes are with God WherevpoÌ ensueth that they may wel trauel afore they obtain that which they thinke they deserue for seeing their workes are abhominable before God it is meete that they goe to perdition and decaie There are an other sort of wicked men which are more shamelesse For although they knowe wel that they neither are nor wil be of any value and that they doe wrongfully against their consciences beeing wholly infected with wicked thoughtes mindes and willes yet neuerthelesse they wil haue reputation of religion and holinesse by some workes which haue faire apparance outwardly But as they wel deserue both they their workes are more abhominable then the others which proceed with good intention and their hypocrisie is more wicked As Solomon signifieth saying By howe muche more they bring it with an euil wil. In the number of these heere one must put al them that leade a life quite contrarie to the lawe of God and in the meane while seeke to blinde the eyes of others by ceremonies which shoulde be good if they had vpright heartes and that in the rest their conuersation were vnworthie of blame 28 The false witnesse shal perishe but a man that heareth shal stil speake Although the false witnesses knowe that they lye and that their consciences reprooue reprehend them and they can soone condemne those that should beare false witnesse against them and iudge them worthie of death not onely temporal but also eternal yet neuerthelesse they seeke to lye assuredly without remorce of conscience insomuche as they thinke that God neither heareth nor seeth them and they weene that their falshood and lying shal not come to the knowledge of any Iudge which shal haue power to punishe them For this cause the Scripture threateneth them often as we haue seene heeretofore as wel in the lawe and Prophetes as in this present booke And againe wee see this present threatening which is conformable to them that are gone astraie Suche menaces are made and redoubled for diuers reasons First to terrifie and afraie al lyers and false witnessers and those which take the name of God in vaine being such as sweare superfluous othes and are blasphemers cursers and renouncers of God and that being so often menaced they are made more faultie Secondly that wee bee wel admonished to take heede of ourselues to the ende wee become careful to folowe trueth and to flye from lying Thirdly to the ende that Iustices and Magistrates bee diligent to inquire out the trueth and not to let slip the false witnessers vnpunished as it is expresly commanded them in the lawe and hath bene alledged heretofore But because contrarie to the false witnesse he putteth a man that heareth and against perishe placeth speaking stil wee haue to note first of al that the lyar and false witnesser hath neither lawe nor Faith and consequently no religion for to yeeld obedience to the lawe one ought to heare and to submit himselfe to Fayth he ought also to speake And in these two pointes consisteth the Christian Deu. 4. 1. 6. 4. Esai 53. 1. Rom. 10. 14. Mat. 1. 15. religioÌ besides the which there is no religion We may know it by the beginning of the preaching of our Lord Iesus Christ Then seeing trueth consisteth in the word of God which is declared by the lawe and Gospel it must needes be that he which wil not heare the woorde must be voide of trueth and replenished with lying and falshood and that hee be without religion seeing also hee is without God and forceth not if God which cannot consist without his trueth be depriued of his diuinitie and be no more God For
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 wheÌ 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
vs and condemne vs as one may see in the holy scriptures wherefore we shal doe no iniurie to the diuine prouidence when wee shal search diligently the scriptures and shal carefully heare the worde which is faithfully expounded vnto vs and that by this meanes they shal learne a good wisedome to the ende to gouerne ourselues warily that we be not surprised with dangers on the soden but that wee may shunne the damage which may happen to vs that as to sottes foolishe and yl aduised wee make no account to keepe ourselues and to drawe backe from the danger which presenteth it selfe to assaile vs and intrappe vs. Solomon praiseth such wisedome when he saith A wise man seeth c. Here he speaketh not of carnal worldly wise men for they cannot hide themselues so wel but they wil be surprised but hee speaketh of them of whome it hath bene spoken off heretofore They that are suche by the worde of the Lord Iob. 5. 12. 13. Pro. 13. 16. 14. 8. 15. 16. doe foresee the euil which is to come to the wicked which set not their mindes vpon this worde They knowe also that men practise many euils to them which seeke to liue in holinesse innocencie righteousnes And so they see the euil hide themselues trusting in the shadow of the wings of the Lord saying Keepe me as the apple of thy eye hyde me in the shadow of thy wings And as Psal 17. 8. 9. 57. 2. they demande this same putting their trust in the goodnes mercy of God so they obtain it For although by persecutions other aduersities they dye fal away according to outward apparance yet notwithstanding they are surely hid vnder the defence protection safegard of the Lord. But they which haue not the foresight nor make no account to guide themselues according to the worde although for a certain season as for the space of this life they seeme to bee out of al danger yet neuerthelesse experience teacheth often that GOD spareth them not and when the plagues and dangers of this worlde wil not touche them yet they shall not shunne the tormentes that are eternal Solomon signifieth thus saying But the foolish goe on still and are punished By this woorde goe on or passe forwarde is shewed assurance and inconsideration or rather the ouer boldnesse and obstinacie which the ill aduised vse who make no account to learne by the worde to flie from the plague but tary they neuer so long yet they are punished but principally after this life where is no redemption The foolish therfore whereof Solomon speaketh be scorners and contemners of GOD and of his worde which onely giueth vnderstanding and foresight The foolishe are also those which the worlde reputeth for most hardy and valiant and those that think themselues so In number with such men one may put Pharao Saul Sennacherib Nabuchodonozer Iudas others which suffered themselues to be caried away by the malice of their heartes and are hardy to do say ill without sparing but when sometimes fearing men more then God they make shewe to withdraw themselues and abstaine from doing euil to the ende to shunne temporal tormentes But they cannot flee so long but at the last they wil be punished with euerlasting torments 4 The rewarde of humilitie and the feare of the Lorde are riches honour and life It is not enough to imploy ones selfe about something to bee recompensed for many meddle with matters wherein they haue no knowledge but to marre al and so they merite sooner to bee punished then to haue rewarde But in doing any thing one ought to knowe howe and by what meanes he should proceede not to loose his labour Many to get goods and honour and to make themselues as it were immortal thinke that there is no way so good as to make themselues of value by arrogancie and pride by boldenes temeritie and rashnesse without hauing regarde to the reuerence which wee owe al to God and to his worde but after hauing takeÌ great paines in this sort they find at last that not only they haue beaten the winde and profited nothing but also that they are âuynated and come to decay Some feele it in this life and al the wicked shal feele it in death eternal for the sentence must needes bee true that Whosoeuer exalteth himselfe shal be brought low and contrariwise hee that humbleth himselfe shal be exalted as it hath beene Pro. 16. 18. 19. 18. 12 treated heretofore The humble therefore looseth not his labour but is wel rewarded as Solomon declareth it plainely when hee saith The reward of humilitie and feare of the Lord c. Wherby he sheweth that the waies to aduance ones selfe are humilitie and feare hee putteth not humilitie alone for many haue been humble that is to say vile abiect out castes and afflicted which haue not obtained this hyre but haue beene still miserable and finally haue perished for euer but hee ioyneth with humilitie The feare of the Lorde for if we be afraide indeede to offend God desiring to yeeld him obedience according to his worde although to the outwarde apparance wee be the most vile and abiect the most poore and miserable of al the worlde yet the Lorde can wel pay vs in opportunitie when he shal see good the hyre wherof mention is made seeing he cannot lye but his trueth is infallible Nowe hee hath promised to them that feare him that they shal lack no good thing and hee hath promised great riches to their ofspring Dauid praiseth the Lorde for the giftes that hee giueth to them which feare him and promiseth them that feare him to fulfil Psa 34. 9. 10 11. 25. 12. 13. 14. 31. 20. 21. 145. 18. 19. 20. their desires Solomon according with the foresaide scriptures saith that the humble which feare the Lorde shal haue riches honour life they shal haue riches for they shal haue suffisance and contentment They shal haue honour for the Lorde shal deliuer them from al rebukes and shal place them in honours from this time present if it bee needeful as Dauid Ioseph Moses and others But it shal be principally in eternal and heauenly honours They shal haue life for hee wil deliuer them the handes of those which persecute and oppresse them and shal make them liue yea in this world as hee hath made the aforesaide and as hee maketh presently the poore faithful flocke which hee hath rent out of the handes of their persecutors but the principal life shal be in that glorious immortalitie 5 Thornes and snares are in the way of the frowarde but who so keepeth his soule will flee farre from them Hee compareth the frowarde to the hunter which striueth to take and kil wilde beastes for as the hunter hath no pitie of the beastes neither spareth hee them but setteth snares in bushes and thornes wherethrough hee chaseth the beastes so to
shoulde vse liberalitie towardes vs. So it behoueth vs to beholde with a good eie our neighbors which haue neede of our aide in helping their necessitie according to our abilitie Thus doing wee shal haue want of nothing but shall abounde in al wealth as Solomon promiseth saying The good eie c. Saint Paule is conformable in this promise This is not to say that our eye is so good or that we may giue 2. Cor. 9. â so much of our goods that by our liberalitie wee may merite benediction for wee cannot obteine it but by grace and because the Lorde hath made vs a promise thereof whereto wee wholy trust Also wee are neuer so liberal that wee giue any thing which is properly our owne seing that the earth and al that is conteined therein is the Lordes c. And that which wee giue is not any thing wherof we ought to make great account as Solomon sheweth wel Psal 24. 1. when hee calleth it bread which is the most common meate and of least price that wee ordinarily vse Neuerthelesse when God which cannot bee bounde to any body blesseth him which with a good liberal eie beholding the needie giueth him bread that is to say of his goods which serue to susteine this life it is most meete that hee which receiueth the good turne bee not vnthankeful towardes the Lordes stewarde but that hee honour him as the organ and Instrument by the which God hath giuen him of his goods at his neede But it is not meete that hee which giueth should desire any regratulation for he ought to content himselfe with the blessing of Pro. 10. 22. the Lorde the which onely maketh a man riche Also they to whom one giueth any thing for meere pittie if the almes be not great yet they ought not to despise it but to receiue it with thankes giuing Moreouer note we that if wee ought with a good eie to distribute our goods to the needie that it behooueth vs not to bee angrie if another doe the like to the ende wee resemble not him to whome it is saide My freende I doe thee no wrong c. Is it not Mat. 20. 13. lawful for mee to doe what I wil with mine owne goods 10 Driue out the scornefull man and debate shall goe out with him yea variance and slaunder shal ceasse It is an ordinary thing as may bee seene that the courtes and houses of kinges and princes are full of hate enuie pride and ambition There is almost none which is content with his calling but euery one aspireth to a more higher estate Some to honour and glory some to riches credite and power and striue to exalte themselues one aboue another Whereof proceede debates dissention quarrelling wordes of defame and slaunder which are stirred vp and mainteined by the scorneful who haue no reuerence of God nor of his worde and beare no loue nor duetie to their kinges and princes nor to the prosperitie of their realmes by decreed malice seeke to set al in trouble and confusion and delight to work oppression violence to their neighbours and to dishonour and diffame them and care not for any thing but for their owne particular profite and to come to the ende of their enterprises by the harmes of others yea presuming to incite and prouoke princes one against an other And so they fil the worlde with strife quarrels and slaunder whervpon ensueth the destructioÌ of many people the ruine likewise of kinges and princes Wherefore in so much as kinges and princes loue to mainteine themselues and their subiectes and too florish and prosper let them be careful to roote out such scorners as Solomon counselleth them saying Driue out the scorneful man c And to doe this wel let them determine with Dauid I wil walke in the right way c. This sentence may be applied to euery one of vs to teache vs to flie from Psal 101. 2. the scorneful and al contemners of God and of his word and not to conforme ourselues in any point with them as also S. Paul teacheth vs in diuers places But it is principally belonging to kings and princes to make this horrible riddance to the ende men may liue more surely and out of strife quarrelling and slaunder 11 The king is his freende that loueth cleannesse of hearte and it is for the grace of his lippes One may maruel why Solomon speaketh so of kinges seeing it is dayly proued that they make their chiefe minions familiars and darlings commonly of whoremaisters and ribaulds of flatterers fooles and backebiters of talebearers theeues and rouers of rashe and ouer hastie persons of the ambitious and arrogant of drunkardes and gluttons of strife makers seditious persons and moouers of al mischiefe Al such men by their feates deedes and words shewe cleare enough that their heartes are foule and filthie stinking and infected and that they wil neuer be otherwise And so they loue not the cleannesse of heart but one may ceasse his meruelling when he shal vnderstand that Solomon speaketh not of worldly carnal Deut. 17. 15 Psal 2. 10. kings Superstitious and idolaters ignorant and vnfaithful but hee speaketh of them which are truely instructed in the law doctrine of God according as hee commandeth it and as Dauid warneth them Such kinges doe abhorre the wicked and dispatch the lande of them as much as they can and contrariwise they loue the men of a good and a sounde conscience as Solomon signifieth by him which loueth cleannesse of hearte the which consisteth in the true purenesse of faith and charitie not feigned in repentance and feare of the Lorde Although such cleannesse be knowne onely of God which soundeth the heartes proueth the reines yet neuerthelesse it manifesteth it selfe for of the abundance of the hearte the mouth speaketh And the good man from the good treasure of Mat. 12. 34. his hearte draweth foorth good thinges for this cause Solomon saith That it is for the grace of his lips that the king is his freende that loueth cleannesse of heart hee calleth the grace of the lippes wordes of trueth good and profitable which tend to the glory and honour of God and the edification of our neighbours By suche grace kinges knowe what men they ought to choose for the gouernment of their subiectes what teachers they ought to heare and what kinde of men they ought most to assist and fauour It is very necessary that we haue al this grace in our lips but principally the Ministers of the worde and iudges of the earth to execute their charge and administration wel Thus doing we shal be loued not onely of kinges and princes of the earth which are wel instructed in the worde but also of the king and ruler of heauen and of earth And as it is so that al kings and superious of the earth ought to bee wel instructed in the worde of the Lorde and to walke in his
feare one may say wel that Solomon speaketh not heere of that which kings do but of that which they ought to do And so coÌmandeth almost al the kings of the earth for there are very few that are their freendes which loue cleannesse of hearte but rather hate them and persecute them Insomuch that if God did not defende the pure and cleane of hearte they shoulde bee often tempted to giue themselues to filth and infamie to shun the hate of kinges and too escape their persecutions Nowe when there is none of vs but hee desireth to bee beloued of superiours let vs vnderstande that wee are heere counselled to cleanse our heartes to the ende wee may haue gratious and pleasantlippes Vnder the which wee may heere comprehende not onely wordes but also al workes and deedes which shewe an inwarde cleannesse for to shunne prolixitie Solomon hath named but the lippes And also it woulde bee a thing of nothing and worthie of condemnation if wee vsed good woordes and that our works were not conformable thereto Let vs folowe therefore that which is taught vs. Washe yourselues therefore and be cleanly take away Esay 1. 16. 17 Iam. 4. 8. the filthinesse of your workes from before mine eies But what admonitioÌ soeuer is made vs it lieth not in vs to obey it neither can wee purifie our heartes ourselues there is naught but the blood of Christ Iesus that purifieth vs when wee drinke it by faith and that by the holy Ghost our consciences bee watered therewith too sanctifie vs and make vs obedient to the worde wherefore wee had neede to pray Washe mee wel from mine iniquitie cleanse Psal 51. 4 mee from my sinne 12 The eies of the Lorde haue regarde to knowledge but hee ouerthroweth the woordes of the transgressour If we desire greatly to haue grace in our lips to be acceptable to our kings and princes of the earth by a stronger reason wee ought stil to striue to please the almightie which is King of Kings seeth not only the lips but also al thoughts and deliberations be they neuer so deepe al enterprises and attemptes bee they neuer so hidden Nowe although al the world knowe not that GOD is so cleere of sight or that he printeth it not in his thought yet neuerthelesse there is none but he naturally vnderstandeth that hee is a God who ought to bee serued and pleased As one may see when there is no people so rude and barbarous which hath not some religion and some ceremonies by the obseruation of the which he maketh profession of his wil to serue God And so hee hath the zeale of God but this is not to say that hee pleaseth God For the zeale almost of al men is without knowledge wheretoo onely the Lorde hath regard As Solomon pronounceth saying The eies of the Lorde haue regard to knowledge This is not the knowledge of the wise and prudent of this world which is but vanitie but this is the knowledge by the which we are assured that God is our father that he loueth vs wil saue vs by the which also we know so his wil that we haue no greater desire but to obay him according as he commandeth This is the knowledge wheretoo the eies of the Lord haue regarde This pleaseth him so that hee demandeth al thinges to bee done by the same hee approoueth that which proceedeth from the same and maintaineth and preserueth them which walke according to the same Solomon vnderstandeth it so as he sheweth by the Antithesis saying but he ouerthroweth c. When he putteth ouerthrowing against to haue regarde hee giueth wel to vnderstand that God accepteth alloweth and preserueth the knowledge whereunto his eies haue regard Contrariwise that he hateth and disdaineth the woordes of the vnfaythful who are rebels to him seing he ouerthroweth their wordes And when he putteth The wordes of the transgressour a contrary to knowledge hee giueth wel to vnderstand that this knowledge is no other thing but the worde of trueth of iustice and equitie the which is so imprinted in the hart of man that he assureth himself of the bountie of God and demandeth nothing sooner then to obay him Contrariwise the wordes of the transgressour are al purposes counsels determinations and enterprises of those which despyse this knowledge and let themselues be caried away by their carnal affections and disordinate appetites to folow the wisedome of the worlde as also their deceites and malices Suche wordes or such doings please not nor cannot please God and therfore he ouerthroweth them and bringeth them to nothing and deceiueth the transgressours Esai 8. 9. 10. 19. 3. 30. 1. Iob. 21. 14. 15. Esai 2. 3. of their intents and enterprises as he doth threaten them Therefore let vs not be of the number of them which say to God depart from vs for we wil not know thy waies c. But that we inuite one an other saying Come let vs asceÌd to the hil of the Lord he wil teach vs his wayes c. And albeit this knowledge al they which keepe it haue many enimies which craue but their decaie yet neuerthelesse they cannot preuaile against them for the Lord of hosts hath a care ouer theÌ he keepeth them defendeth theÌ as Solomon signifieth by the eyes of the Lord which haue regard to knowledge Also although the wicked which are enemies to the church of God wherin only is knowledge as the Pope is and al his adherents enemies of trueth vse many wordes and verie terrible although they determine and consult to mainteine themselues seeke practise to destroy the faithful Yet neuerthelesse let vs take heede not to renounce the true knowledge knowing that God hath a care ouer vs and that he wil not suffer his enemies to obtaine their desires but wil ouerturne al their enterprises destroy them And so the preaching of the pure trueth shal obtaine victorie and bee permanent whereas contrariwise the aduersaries shal perishe 13 The slouthful bodie saith there is a Lion without I shal be slaine in the streete One may wonder at Solomon that so often in so sundry maners speaketh of the slouthful but the cause wel vnderstoode one ought not much to wonder for the number of the slouthful is great and what admonition soeuer is giuen them yet they become not a whit more diligeÌt Also there are many which esteeme not theÌselues slouthful because it seemeth to them that they haue good occasion to desist from their duetie They persuade theÌselues that they haue good wil to be employed but there are many difficulties which will not permit them Solomon signifieth these difficulties by the Lion which is without which spareth not theÌ which are weake but killeth them and this is to mocke the slouthful withal Therfore if we wil not be mocked let vs beware we coÌceiue no feare by the which we may desist from doing our duetie For it is meete that we
to him a great thing and that hee is content with it and it is more woorth to him then great treasures to the wicked And although the wicked can take no great substance from the poore man yet neuerthelesse to mainteine and keepe himselfe in the fauour of the riche man it behooueth him to giue great giftes otherwise hee shal not bee welcome and the riche man wil despise him If therefore hee take away but a litle and giue muche hee must of force come to necessitie Moreouer Solomon hath saide Hee that doeth a poore man wrong dishonoureth him that made him Whereby hee deserueth Pro. 14. 31 wel to haue indigence for he not onely dishonoureth a mortal man but also him that giueth abundantly al things to our vse If the pouertie appeare not in this life the wicked shal feele it at the vttermost in death euerlasting Then shal be accomplished wholy See heere my seruauntes shal eate but you shal haue hunger See heere my seruantes shal drinke but you shal haue thirst c. Esai 65. 13 Luk. 6. 24. 17 Bowe downe thine eare and heare the woordes of the wise applye thy heart vnto my doctrine There is none but he woulde willingly be thought the faithful seruaunt of God and to keepe themselues in that reputation many wil be careful to obserue auntient customes and to hold the doctrines of men and to folowe the inuentions of the Deuil which beare any faire shew or wil giue themselues to liue after their good meaning and phansie of their owne heades and take great paine about suche trumperie and woulde haue God to take it in good parte yea and to bee bounde to them for they are so much abused that they persuade themselues that there come great merites by the obseruing of suche follies and abhomination Of the which number are the poore Papistes and al those that are giuen to their owne senses but to serue God wel it behooueth vs to applye our senses exteriour and interiour to the worde of the Lorde and submit ourselues his schollers and disciples as hee hath alreadie often Pro. 2. 1. 3. 1. 4. 1. inuited vs by Solomon And againe nowe when hee saith Bowe downe thine eare c. Wherein he sheweth that the administration of the word is verie necessarie for vs that we ought to be subiect to the same as also the Apostle sheweth it For this occasion Iesus Christ himselfe gaue some Apostles some Prophets others Euangelistes and others Pastours and Doctours c. Eph. 4. 11 Hebr. 13. 17 These are the wisemen whereof our Lorde speaketh whose words wee ought to heare the which are truely the words of Iesus Christ who is maister and doctour of the wise for hee that heareth the the ministers of the trueth he heareth Iesus Christ and it is he that we ought to heare according to the commandement of God his father we ought to heare him to yeelde him obedience with hart as Solomon sheweth in saying And apply thy hart to my doctrine for wise men are giuen vs to the end that by hearing them we may become wise which cannot be do one but by beleeuing their words and putting them in practise as Iesus Christ declareth Note wee Mat. 17. 5 Mat. 17. 5 Mat. 7. 24 moreouer that those men are wise which by their words doe open vs the knowledge of God and of Iesus Christ These are they that we ought to heare and not the Pope and his adherents which are but fooles mockers seducers and murderers of the soules of the simple which haue them in admiration Note wee also when Solomon demandeth the appliyng of the hearte to doctrine that he sheweth vs that it is not meete that wee remaine blinde and ignorant nor that we be dumbe and idle for if the heart be truely giuen too doctrine we shal see know that which we haue to beleeue do to serue God and our neighbours and of the abundance of the hart our mouthes wil sounde out praises praiers and thankes giuing And our members wil apply themselues to the seruice of our neighbours for such also is the ende of the preaching of the worde that being wel instructed we bring foorth good fruites 18 For it wil be a pleasant thing if thou keepe them in thy belly and order them together in thy lippes We loue to haue ioye pleasure mirth and delectation but because of the corruption of our nature we are ignorant and blockishe and haue not the wit to knowe whereto wee ought to giue ourselues to obtaine the enioying of true delight and so wee had neede to be taught Otherwise al our pleasures and delightes are in vanitie and follie in filth and wickednesse and in al thinges which are to the appetite of our sensualitie For this cause Solomon to withdrawe vs from the lustes of the fleshe hath willed vs to giue eare to the wordes of the wise to the end wee might bee instructed and that knowledge might pearce to the depth of our hearts Hee knewe that the children of God coulde not bee better reioyced then by the worde of the Lorde for it surmounteth al worldly pleasures in them which truely take any smacke therein and sucke and swalowe it into their heartes Also Solomon thought it a great ioy and pleasure to apply the hearte to the wordes of the wise and to doctrine which is the worde of the Lorde seeing to yeelde a reson of the former inuitation to wit bowe downe thine eare c. hee saith for it wil bee a pleasant thing c. Heere hee sheweth that which proceedeth necessarily of the true hearing of the wordes of the wise and applying of the heart to knowledge saith that it is a thing very pleasant sweete faire and delectable Which coulde not be if one tooke not pleasure in the former for one cannot continewe in a thing wherein hee taketh no delight and if for a certain season hee reioyce therein it is to no purpose As is soone seene when he is easilie turned therefrom Therefore Solomon speaketh of continuance when hee maketh mention Of keeping it in the belly and ordering the lips and couertly he requireth that wee resemble not the seede cast in the hye way on stony grounde or amongst thornes But that we receiue the seede in good earth which bringeth foorth frutes which consist in the fayth and confession of the same principally As one may gather it by S. Paul Solomon marketh fayth which is not without repentance saying Rom. 10. 9. 10. If thou keepe them in thy belly For wee cannot assure ourselues indeede that God loueth vs for the loue of Iesus Christ which died for our sinnes if wee be not sorowful because of the same and desire not to be deliuered therefro and take delight in that which God commaundeth vs. Beholde heere howe wee ought to keepe the wordes of the wise and the doctrine in our bellies that is to say within our heartes
their handes to the penne to make vs the more wise and skilful Suche perseuerance is wel signified to vs when Solomon saith Haue not I written to thee c. Which thing hee speaketh in the person of God or of the wakeful Doctours And sheweth vs that it is not enough to haue care of the Lordes flocke for a certaine season but that wee ought to continue Also that the people bee not vexed if one cease not to propounde the scripture to them and that one striue to print the worde of the Lorde so wel in his heart that putting his trust in God his continual delight be to meditate this doctrine to speake thereof and to confirme his life thereafter by good workes and holie conuersation For in as muche as we are enclined to contrarie thinges and when we are taught are slouthful and negligent and easily goe out of the right way which wee are entred into For this cause it is verie needful that one write vnto vs three times which is that hee cease not to propound vnto vs the holie scriptures which are replenished with counsels and learning 21 To the end to giue thee to know the assuraÌce of the words of trueth to answere wordes of veritie to them that sende to thee It is not enough that wee haue the holie Scriptures and faithful expositours but to the ende wee may make our profite thereby and doe good to our neighbours wee ought to read the scriptures and heare the Doctours to suche ende as God hath giuen them vs. Solomon sheweth vs the ende saying To the ende to giue thee to knowe the assurance of the wordes of trueth c. Wherein he declareth to vs that the scripture and Doctors are giuen vs to haue a sure knowledge of the trueth whereto Saint Paule agreeth Moreouer it is meete that hauing so profited in this assuraunce Ephe. 4. 11. and certeintie we knowe howe to render a reason of our Fayth to them which shal desire to bee instructed by vs or which wil impugne the doctrine that wee haue learned Solomon wil haue it so when he saieth To answere c. Whereto Saint Peter agreeth saying And be ye alwayes readie to answere euerie one that demaundeth reason of the hope which is in you 1. Pet. 3. 15 c. The Apostle to the Hebrewes sheweth them wel that one ought so to profite in the worde of trueth that hee may be able to answere when hee sayeth For when as concerning the time ye ought to be teachers yet had you neede againe that one teach you the first principles of the beginning of the worde of God c. And Hebr. 5. 1â if wee ought al so to profite in the worde of trueth the Ministers aboue the rest ought to be careful thereof to the ende to instruct the people in sound doctrine and stoppe the mouthes of the aduersaries of the truth As Saint Paule admonisheth them therof chiefly when hee writeth to Timothie and to Titus But although we ought to answere euerie one yet this is not to say that we may be al Doctours to haue publike charge nor that wee ought to knowe of force howe to expounde the Scriptures point by point It is enough for the simple sort to knowe that Iesus Christ is their Sauiour and that they be so confirmed therein that the suttleest Doctors of the world nor al the power of hel cannot withdraw them from the hope which they haue in God by Iesus Christ our sauiour And as wee haue not to doe to be so suttle so it is not meete that wee be ouer curious to enquire after that which appertaineth not to the honour and glorie of God nor to our saluation nor to the edification of our neighbours 22 Polle not the poore because hee is poore and oppresse not the afflicted at the gate Solomon folowing the lawe and the Psalmes hath alreadie often tolde vs of the poore accusing and blaming them which doe them wrong But because the worlde amendeth not for any time that commeth but rather waxeth woorse and iniquitie encreaseth daily as is seene by proofe for this cause Solomon persisteth to admonish vs of our duetie towardes the poore saying Polle not the poore because he is poore c. In commanding this hee first warneth Magistrates and Iudges of the earth to haue pitie and compassion on the poore and to yelde them presently the right that appertaineth to them without suffering themselues to bee corrupted by giftes or brybes by friends or parents to peruert the iudgement and doe wrong to him who through his pouertie hath no succour at al. But because experience sheweth that at al times the world is replenished with wicked Kings Princes Magistrates and iudges which fauoure them whome they please to oppresse and hurte the poore and that rightly one may charge them that the spoyle of the poore is in their houses wee ought also to vnderstande that Solomon accuseth them of oppression and vniustice of great malice and crueltie for when they bee set at the gate where anciently they Esal 3. 13. sate to do iustice wheras for the pouertie affliction of the needful they ought to bee moued to pitie and compassion they take occasion thereby to polle and oppresse them against the duetie of their office and against their consciences And this is because they set not God before their eyes nor haue no feare nor reuerence of his woorde nor force not to bee blamed For if one speake not according to their wil and pleasure they haue power and therfore they reuenge it presently And so one prooueth in them the trueth of the prouerbe which saith That if one speake wel of princes hee lyeth and if hee speake euil they amende him Secondly by this commandement hee admonisheth euery one of vs to beware that wee doe no hurte to our poore neighbours which are afflicted for lacke of goods or worldly succour That wee doe them noe harme by disceyte nor violence nor vnder shadowe of iustice As they doe which by sutes in lawe gnawe and eate vp the poore or by any other subtil meanes but the worlde is like to those great Mastife Dogges who when they see any little curre that is poore and feeble incontinently they runne vpon him and all to byte him and teare him Euen so by how much more one seeth a man feeble and weake by so much the more he is readie to pille and polle him and to doe him all the damage he can whereas for his pouertie and affliction hee shoulde studie to doe him pleasure And because what meanes soeuer is made to forbid these theeues robbers these couetous catchpols and vsurers to doe so and yet they bee not moued a whit more to mercie but harden themselues in their disordinate desires in their crabbednesse and crueltie Let vs vnderstande that this sentence and others like it serue for their accusation and condemnation Wherefore if wee wil not be accused nor condemned as pollers
against God Also fathers are taught too bee the imitators of that onely great father which is the father of bodies and soules for hee hath created al and hath care ouer al. Euen so fathers ought to haue care both of the bodies soules of them which God hath giuen them Thirdly when hee saith which begot thee hee attributeth great authoritie to fathers for he putteth them as it were in the place of God to whome onely it belongeth to bring foorth children into the world making the mothers fruiteful as Iacob proued it And therfore when it is said which begot thee let fathers mothers know that they are the instruments organs of God let children acknowledge that they shoulde haue beene nothing if God had not made their fathers and mothers fertile and that they haue al by their meanes for the which cause it is good reason that Gen. 30. 1. 2. they yeelde themselues subiects and obedient to them and that fathers bee careful ouer their owne workes and let them not goe to perdition for fault of instruction teaching correction and chastisement But although vnder the name of the father wee ought also to vnderstande the mother for the commandement importeth honor thy father and mother yet neuerthelesse Solomon knowing the worlde to bee so depraued and bad that men make no account of their mothers because they are women as those children tell them which haue no feare of God he hath made expresse mention of the mother saying And despise not thy mother when she waxeth olde Solomon knew that in an house or family they made no account of mothers when they brought no profite to the house which commeth to passe when for age they can doe no handy worke for this cause hee maketh expresse mention of their age and wil that in the same one make as much account of mothers as they did when they were strong and lustie and not to reiect them as doting old fooles as is the vse of wicked children which seeke but their owne profite or pleasure Suche people loue not to see those which shew them their faultes and rebuke them nor those which serue them too no vse but to spende Nowe as Solomon wil not that principally in age one shoulde despise his mother euen so hee couertly admonisheth mothers to gouerne theÌselues so well by the worde of God in their youth that in their old age they be honorable before their children insomuch that they reteine authoritie to coÌmand their children bee they neuer so olde feare their displeasure 23 Buy trueth and sel it not wisedome instruction and vnderstanding Albeit this present sentence may bee applyed to al men because al men haue neede to possesse trueth as wee are inuited dayly to the same by the preaching of the Gospel yet notwithstanding because the former sentence was spoken to children and also some which followe touch them as wee may see it is very requisite too say that Solomon continueth his purpose teacheth children that which they haue to doe in hearing their fathers for although hee speake as it were commanding yet neuerthelesse wee may wel say that hee expresseth the desire which hee hath too haue children profite Nowe seeing hee commandeth or desireth that children should so wel heare their fathers that thereby they shoulde buy trueth wisedome instruction and vnderstanding hee sheweth that parents ought to bee possessours of trueth otherwise their children cannot buy it of them for one cannot buy of any one thing which hee hath not hee wil therefore that parents bee a good example to their children walking without fraude iniurie and violence and speaking continually the trueth In this wise children may buy of them that which Solomon commandeth or desireth heere But because children obteine commonly of their parents eche thing liberally and without exchange which is necessary for them it may bee saide that Solomon speaketh vnproperly when he saith Buy Seeing also that in al the worlde there is nothing which is sufficient to exchange for trueth wisedome instruction and vnderstanding And when hee admonisheth vs to buy it is as if hee saide It behoueth children to be careful and diligent to learne of their parentes to bee true wise humble obedient wel aduised and to refraine froÌ al lying fraude deceite and cousonage to renounce al vanitie and folly and to flie from al perswasions which tende to pride and disobedience and detest al folly and ignorance Thus doing they shal buye that is to say they shal obteine trueth wisedome instruction and vnderstanding Nowe as they which buye any landes or inheritance for the most parte determine to keepe that which they buy and will in no case depart from it for feare of want for wee see it commeth to passe that they which sell their lands doe not liue by the gaine of their mony but dispende it foolishly or haue it taken from them and lost so Solomon wil that one keepe trueth wisedome instruction and vnderstanding wel and not depart from it as hee sheweth when he saith And sell it not And so hee wil that children perseuer in the former vertues not giuing them ouer in any cace for according to the custome of the world hee which selleth defeateth himselfe of that which he selleth and another seaseth vpon it Meane while let vs not thinke that Solomon is against that wee shoulde make our neighbours partakers of the giftes and graces that God hath bestowed vpon vs either by the meanes of our parents or by others for in communicating them we disinherite not ourselues nor diminish them at al but rather augment them for the rest there are some which take this Rom. 15. 27. 1. Cor. 9. 11. Gal. 6. 6. Mat. 10. 8. 1. Pet. 5. 2. sentence generally and by buiyng trueth they vnderstand that one ought to vse liberalitie towardes them which distribute spiritual thinges And by not to sell they vnderstande that doctours ought not to be giuen to gaine but to teache freely 24 The father of the righteous in reioysing shal bee glad and hee that hath begotten a wise childe shall haue ioy of him It is no inconuenience to say that Solomon in this sentence and in the next intreateth of that which in the 15. and 16. verses he hath doone but in an other maner of speaking Repetition as hath beene often saide is familiar in the scripture in the which the holy Ghost sheweth the great care which he hath ouer vs as is needful it shold bee so for wee make no great hast to awake ourselues and studie to doe our duetie by one onely warning it vanisheth away easily out of our vnderstanding because wee are vaine and carnal and by nature enimies to iustice and wisedome and so wee cannot reioyce ourselues in the same but in folly and iniquitie according Psal 51. 7 Rom. 7. 14. Ephe. 2. 3. as we are conceaued and borne Dauid reknowledgeth it and S. Paul maketh great complaint thereof Now
force and escapeth the dangers wherein the strong men of the worlde perishe This same was seene at al times in Noe and the Giants which were of his time in Moyses and Pharao In Ioseph and his maistresse In Daniel and his enuyers In Dauid and Saule and in many others as in the Prophetes and their enemies the Apostles and their persecuters and nowe in the poore faythful and their aduersaries which are the great sages of the worlde as the Pope and his Supposts Kings their flatterers and tormenters Wherefore wee ought to vnderstande that wee shoulde not aspire to the puisance and force of this worlde which maketh a man proude and so of force hee must perish seeing hee hath God for partie against him but being feeble and abiect according to the worlde wee ought to fortifie ourselues in humilitie of spirite and then wee shal haue the Almightie on our side 6 For thou shalt make warre by good aduise and safegard is in the multitude of counsellours It is very needful for a man to bee wise and skilful otherwise if warre rise against him he hath no power or force which is woorth any thing For as wee haue seene power is in the wise man and force in the skilful without wisedome a man is not wel aduised and despiseth al good counsel that one can giue him And so as hee is without power and force euen so hee knoweth not on what side to turne him to fight with his enemie and ouercome him or put him to flight and keepe him that he hurt him not But if a man by the conduct of wisedome and prudence aduyse warily and neerely that which he hath to doe and seeke to haue the opinion of men of good counsell if warre aryse or hee must begin it he shal knowe howe to guide it as Solomon saieth For thou shalt make warre by good aduise And obtaine victorie as Solomon signifieth saying And sauegard c. Abraham was a stranger in the lande of Canaan and had no great might according to outwarde apparance and yet hee made warre by good aduise against foure Kinges Moses Iosua some of the Iudges and Kings of Iuda haue made warre by good aduise to wit according to the Gen. 14. 14 commandement of the Lorde and haue not only escaped dangers but also obtained victorie Wherein we ought to learne that if by the worde of the Lorde we print in our heartes his feare which is the beginning or principal pointe of wisedome if it chaunce that we must go foorth to battel wee shal handle it wel And although wee perishe or die in the pursute yet neuerthelesse wee sticke not to obteine victory ouer our enimies the which Solomon calleth safegard for our fooes obteine not that against vs which they pretend seeing wee perishe not for euer as they desire but our soules are in consolation and our bodies rest for a season in the dust I say namely if it chaunce that they must goe out in battell for it woulde not be good aduise nor counsel if by ambition or couetousnesse to raigne and enlarge our limites or for desire of reuenge wee make warre as doe the great men of this worlde which haue no true knowledge of God and make no account to learne him by his worde In the same only one findeth good aduise and it is made common to vs by multitude of counsellours as Moses Dauid SolomoÌ the Prophets Iesus Christ and his Apostles and also the great number of faythful ministers and teachers of the truth If we wil beleeue them we shal-be wise and men of knowledge we shal haue power and force and by good aduise shal make warre when it shal be needful and not otherwise And yet afore we insinuate ourselues therein wee shal-bee carefull to restraine it and as much as is possible and lawefull wee shal searche the wayes of peace As Saint Paule admonisheth vs. If superiour powers doe not gouerne and guyde themselues there is no good aduise and by consequence no safegarde Rom. 12. 18. but destruction for where no knowledge is the people falleth And if by good aduyse and counsell wee must make temporal Prou. 11. 14. and bodily warre by a further reason when we haue strong suttle malitious and cruel enemies which are hurtful to vs and seeke to suppresse vs to make warre against them wee haue neede of wisedome and skil of power and force fortified with good aduise and counsels For this cause Saint Paule seeketh wel to munite vs as appertaineth speaking of the preaching of the Gospel wherein Christ is communicated saying That he teacheth euerie man in all wisedome to the ende to make euerie man perfect in Iesus Christ We are also admonished to enterprise nothing rashly but as it were Ephe. 6. 10. Col. 1. 28. Organs or instruments of our God wee permit that he finishe his worke 7 Wisedome is haughtie to the foole wherefore he shal not open his mouth at the gate There is not so wicked a man in the worlde which seeketh not to persuade himselfe that hee is an honest man and there is none so foolishe which esteemeth not himselfe wise and yet neuerthelesse they are al naked of wisedome neither wil they nor can they attain thereto for they are carnal and she is spiritual they are earthly yea hellishe and she is heauenly yea aboue the heauens and there is none that can be partaker of her but by the worde of God the which is despised and reiected by fooles and they haue no vnderstanding thereof This highnesse is signified to vs when Solomon saieth Wisedome is haughtie c. Wherein hee approcheth to that which Dauid saieth Thy iudgements are farre from his presence O Psal 10. 5. 92. 6. 7. Deut. 30. 11. Lorde for thy lippes are great and thy thoughts verie deepe c. But it seemeth to withstande that which Moyses saieth That commaundement which I commaund thee to day is not hid from thee neither is it farre of c. For Moses speaketh to the people of Israel whom he rebuketh of corruption frowardnesse and follie The answere is That Moses in the first place speaketh properlie to them which yelde themselues easie to be taught although his worde bee addressed to al the people This is notorious by the promise The Lorde thy God wil circumcise thy heart and the heart of thy successours c. the which appertaineth not but to the faithful and obedient as it behooueth vs well to vnderstande for the wicked and obstinate are vncircumcized according as the scripture calleth Iere. 9. 25. Eze. 44. 7. Act. 7. 15. them In that then that one hath a circumcized heart he yeldeth himselfe obedient to the Lorde and his doctrine is easily found and not otherwise Also although that in the seconde place he addresse his speeche to al the people reproouing them as is saide yet notwithstanding the reprehension or blame is laide properly against the stubborne incorrigible
but rather to hate and abhorre them Lot hath prooued it Moyses Ioseph and the Prophetes Gen. 19. Exo. 2. 13. Gen 37. Esai 29. 20. 21. Amos. 5. 10. also who make complaintes and threatninges for the same Wee also prooue the like at this present in some which vaunt themselues to be reformed according to the Gospel For there is none that they hate more then them which shew them the truth Wherfore when Solomon saieth But in them that rebuke him he shal haue pleasure Knowe wee that he speaketh not of the common vse of the worlde but of the iudgement of the conscience which none can flye be he neuer so wicked and repugnant to the same For seeing we iudge it weldone to rebuke chastise correct those which are of dissolute maners we are ouercome in our owne heartes to take pleasure in them which rebuke vs and to take it in good part and to allowe of their zeale and prayse their affection and studie Nowe although the wicked iudge it so wil they nil they yet neuerthelesse they are greeued and vexed at corrections and reprehensions And therefore they force themselues as much as they can to shake of the pleasure that they ought to take in those that rebuke them And so it is principally of the good wise and iust that Solomon speaketh when he saith But in them that rebuke him he shall haue pleasure For as we haue seene he that chastizeth the scorner Pro. 9. 7. 8. receiueth shame c. One might according to the opinion of some say that it is God who hath in fauour them which reprehend the wicked as it is true indeed For seeing hee commandeth by his worde that one should reprooue and correct them which offend it foloweth that they which obey him in this are pleasant agreeable to him and that hee loueth them This exposition is verie agreeable to the promise folowing And vppon them shal come c. For God rewardeth them largely whome hee loueth and accepteth The great largenesse is set downe when Solomon is not content to say Blessing shal come But hee sayeth Blessing of goodnesse Also wee can not obtaine any goodnesse but by the liberalitie and bountie of our God When therfore blessing is ioyned with pleasure it is verie requisite to attribute the pleasure to God from whome onely proceedeth al blessing Neuerthelesse if wee regarde the former sentence of the 24. verse where it is saide that the people wil curse him that sayeth to the wicked Thou arte iust The first sense shal be agreeable And though al blessing come from onely the Lorde yet it is no inconuenience to say that of them which take pleasure in those that rebuke them shal come the blessing of goodnesse because they shal prayse blesse and thanke the rebukers and be at their commaundement and doe them al the good that they can possibly One may also say that blessing of goodnesse shal come vppon them which take pleasure in them that rebuke them And because the sense may be so diuerse it is best to say impersonally but in them that rebuke him shal be pleasure And it is good reason that the rebukers which argue and reprooue vs in the name of God and by his worde be pleasant and agreeable to vs and that wee wishe them al goodnesse seeing that in admonishing and reprehending vs they vse the scripture to aduance vs and make vs the more perfect Al the scripture is diuinely inspired and profitable for doctrine for reprehension for correction 2. Tim. 3. 16. for instruction which is in iustice That the man of God may be absolute beeing made perfect to al good workes c. And to deliuer vs from our sinnes that we may be saued They therefore Iam. 5. 19. 20 which rebuke are wel woorthie to be blessed when by their meanes wee obtaine not onely amendment of life but also remission of sinnes and saluation of the soule Meanewhile it behooueth them greatly which busie themselues to reprehende that they be pure of spirite to rule and maister and that they be voide of ambition and heresie as our Lorde Iesus Christ teacheth vs. Otherwise although that they which rebuke vs are wel worthie of reprehension yet neuerthelesse wee are more culpable and woorthie of more condemnation 26 They shal kisse the lippes of him that answereth vpright wordes They vse to kisse in diuers sortes Some kisse their neighbors Gen. 27. 26 27. 29. 11. 13. 31 55. 33. 4 45. 15. 2. Sam. 20. 9. Gen. 50. 1 Exo. 1 87. Luk. 7. 38 Psal 2. 12 in signe of peace and amitie but the signe is not alwayes ioyned with true meaning Others kisse for delight and voluptuousnesse as doe the carnal and wanton worldlings And others kisse in signe of reuerence and subiection or obedience as Ioseph cast himselfe vpon his fathers face and wept ouer him and kissed him And as Moyses yssued out before his father in law and kneeled downe and kissed him And as the woman of euil lyfe beeing behynde our Sauiour Christ wept and began to washe his feete with teares and kissed them To suche maner of kissing wee are inuited Kisse the Sonne c. Wee are so bidden because it is meete that wee subiect ourselues to the Sonne of God which hath al power rule in heauen and on earth And therefore when the Lorde hath made vs subiect to Superiour powers and to them which are placed in preheminence it behooueth vs to kisse them which is that wee ought to doe them homage and shewe them honour and obedience as God commandeth vs. The seconde maner of kissing is filthie and infamous amongest those to whome it belongeth not and also amongest those to whome it doeth belong it is not without fault because they vse it not in suche sobrietie and tempearance as is requisite and it is because our affections are neuer so pure and wel gouerned as they ought to be But betweene Iesus Christ his Church the kisse of delight and pleasure is holie pure and cleane and is most necessarie for vs aboue al things therfore the church requireth but her spouse to kisse her As for the first kinde of kissing it hath bene at al times in vse and good estimation as we may see by the scriptures Nowe it behooueth vs to see howe one shal kisse the lippes of him that answereth That is to say hee speaketh and saieth vpright wordes which are of trueth iustice and edification Can. 1. 2. Act. 26. 37. 1. Cor. 16. 20 2. Cor. 13. 12 It may wel appeare that men wil not kisse them on the first mamaner for they haue in hate and persecute them which are true and iust and which carie sounde doctrine and vtter iust iudgement as the heathen themselues haue knowne and confesse it also experience hath shewed it al times and in the scripture there are many complaints thereof They wil not kisse them on the second manner for commonly
speaking according to their opinion and phaÌtasie For although the slouthful sleepe too much yet he hath neuer slept ynough neither speaketh hee of any thing but to sleepe a little when he hath no wil to awake Solomon expressing the wordes and phantasie of the slouthful sheweth also very plainly that he sleepeth too much and that the deed is not according to the worde for hee is not content to say yet a little sleepe But he multiplyeth the woordes and saieth one thing three times vnder diuers phrases of speech And heerein he rebuketh the slouthful sharply of his too much sleepe and threateneth him afterwards with pouertie which shal come sodainely vpon him and hee shall notwithstand it saying 34 So thy pouertie commeth walking on And thy necessitie as an armed man Although he haue attributed field vineyard to the slouthful yet neuerthelesse because he tilleth them not as hee ought hee telleth him that he shal bee ouerpressed with sodaine inexpected pouertie the which is signified by this word walking or as a traueller or way faring man for hee ariueth when no man thinketh on him But it shal not bee only sodaine but also rude and rough harde and very difficile to ouercome or escape as Solomon signifieth by an armed man or one wel appointed The xxv Chapter 1 THese also are parables of Solomon which the men of Hezekiah king of Iuda copied out GOd gaue commandements to the children of Israel to shewe them howe the king ought to gouerne Deut. 17. 16 himselfe amongest them To the which commandements king Ezechias was obedient Now amongst these commandements he saieth When hee shal sit vppon the throne of his kingdome then hee shall write for himselfe this lawe 2. Kin. 18. 3 Deu. 17. 18. 19 in a booke by the sacrifisers Leuites c. Wherefore we may vnderstande that the men of Ezechias whereof mention is made heere were of the Leuitical sacrificers which were careful to instruct and teache the king Ezechias And to doe this they gathered him togitherin a booke the sentences which were heere and there dispersed and put them in order according to the authors out of whome they were drawen and amongest others they haue put the prouerbs of Solomon which folowe to the former to make thereof a booke Wherein we may see two things the first what kings ought to learne and followe of their predecessours to wit good doctrine after the which they may reforme their manners as they ought in all holinesse and iustice and not to regarde their worldly pompes and carnall magnificencies neither their pryde and haughtinesse nor their vanities and follie The second that about them they haue skilful men which may bee careful to searche the scripture and that they expounde it in such good order and fashion that it may bee easie to the hearers which are ready to bee taught and profite therein And these two things heere appertaine principally to Princes and Magistrates which beare the name of Christians and say they are reformed to the Gospel As wee may see when there is expresse mention made heere that Ezechias which had such men was King of Iuda that is to say of the people of God 2 The glorie of God is to conceale a word but the Kings honour is to search out a word The worldly wise men desire greatly to be knowne to the end to be in honour and worship And to come to this they make their workes to shyne and as much as they can possibly giue a faire shew to their speeche and wordes and al to darken the glorie of GOD which they haue in contempt and derision are enemies aduersaries theretoo Yet God sheweth not himselfe to the eye what hee is as Esaie pronounceth it Truely thou art a God which hydest thy selfe For he exempteth not the wicked from his vengeance and yet Esa 45. 15. neuertheles he executeth it not presently also he frustrateth not his chosen of their promises although he accomplish theÌ not so soone as they would But he dissembleth letting the wicked florishe and prosper and sending afflictions to the iust reseruing to himselfe that which hee hath determined euerlastingly to put it in effect at his time appointed without change of purpose And this is for his glorie that he doth so keeping himself as it were couert and in silence Solomon pronounceth it so when he saith The glorie of God c. And this is as though he saide Because that God is stil and dissembleth and it seemeth to the wicked that hee is deafe and blinde or that there is no God as they say in their hearts For this cause they despyse him and as much as they can bring him to reproche yea to nothing if it were possible for them But we seeing and knowing his bountie and patience by the which hee inuiteth vs to repentance to the end that wee perishe not wee haue to cal vpon and glorifie him with Dauid For the riches are great which thou hast reserued for them which feare thee c. And Psal 31. 20. albeeit God by his eternal purpose which cannot bee but iust is silent and dissembleth for a time yet neuerthelesse kings and gouernours of the earth which are his lieftenants cannot nor ought not to searche their glorie in deferring iudgement but rather their honour is and shal be to make diligent inquisition of things to the end that they may readily doe iustice and iudgement according as God hath commanded them by his woorde Solomon wel sheweth it them when he saith But the kings honour c. Wherein hee sheweth that the kings of the earth are worthy of contempt rebuke for in steede of searching out a worde that is to say of being careful and vigilant to doe their duetie and office they are asleepe And if they wake it is not to looke to that which they haue to do so that men may rightly complaine of them Al their watchings are Isa 56. 10. blinde they knowe nothing they are al dumbe dogs c. He sheweth also that false witnesse as much as in them lyeth depriue kings and men that do iustice of honor for they let them to search out the worde when in steede of veritie they witnesse vntrueth Moreouer seeing we ought to honour our Kings Princes and superiours Solomon sheweth vs that we ought to bee careful to let them vnderstand the trueth and not to hyde it from them in no cace especially when there is question of mainteining the honour of God the peace and quietnesse of the iust and innocent If Kings and their subiects wil wel searche out the worde it behooueth them to bee careful to reade heare and meditate the doctrine of Moses of the Prophetes and Apostles the which is hidden to the sage and prudent Mat. 11. 25. 1. Cor. 1. 18. 1. Sam. 2. 30. of this world Thus doing they procure the honour and glorie of God and he wil honour them as he hath promised
out good cheere and tarie not til they bee bidden but haue the face to present themselues and sit downe at anothers mans table are not afraide to bee hated it is ynough for them to satisfie their bellies Of the number of which are the begging fryers to whome the worlde is bounden as they thinke And therfore they are importunate too aske and goe not away for two or three biddinges but thinke that men doe them wrong to deny them that which they aske 18 A man that answereth against his neighbour as a false witnesse is like a hammer a sworde and a sharp arrowe Solomon hath already often treated of the false witnesse hee hath shewed partly the frowardnesse of the false witnesse and Pro. 6. 19. 12. 17. 14. 5. 25. threatned him destruction the which he wel deserueth as hath bin largely declared And because it hath bene but partly that hee hath declared his frowardnesse and that it is verie needeful to knowe it better to the ende to vnderstande that they perishe not without cause and that wee may haue them in more disdaine now he setteth out their crueltie more plainly And to do this same he nameth the witnesse by circumlocution calling him A man that answereth c. Wherein we haue first to note that although in the scripture to answer is taken ofteÌ for to speake not being asked nor prouoked by other wordes notwithstanding one may say that in this place Solomon hath regarded that false witnesses to make their wordes be taken come not to speake before the Iudge vntil they be called by oath Secondly let vs note that it is saide expressiuely Against his neighbor because the intent of the false witnesse is to hurte his equals either in goods or in good name or in his body or in al the three and hath not God in his minde and yet neuerthelesse he that answereth against his neighbour tyeth himself to God riseth vp against him to bring him to nothing if it were possible SolomoÌ signifieth it when he calleth him a false witnesse For seeing he forsweareth himselfe he maketh God the author of lyes and depriueth him of his trueth as much as in him is without the which God cannot consist so there is great boldnes temeritie in the false witnesse wheÌ he wrongeth not man only but God himself also who hath al power whome it is vnpossible to resist Hee expresseth afterwards his crueltie making him lyke to three instruments with the which men do many murthers for the hammer breaketh the bones shiuering theÌ into peeces heere there The sworde cutteth and giueth great woundes in the fleshe The sharpe arrowe pearceth deepe and cannot bee easily drawne out but the iron wil remaine in the body And so the false witnesse hath a tongue very soft it seemeth and which is not other in apparance but that which speaketh trueth but it is very harde very sharpe and very pearcing when it murdereth and killeth the innocentes It is not therefore without cause that the Apostle Saint Iames complaineth of the tongue Nowe when Solomon accuseth the false witnesse of such cruelty Iam. 3. 6. 7. 8 hee sheweth that he is worthie of death for he that sheedeth another mans blood his blood shal be shed Then seeing wee wil bee neither thought murderers nor be murdered let vs learne to speake Gen. 9. 6. trueth and flie from lying 19 Confidence in an vnfaithfull man in the time of trouble is like a broken tooth and a sliding foote They that haue broken teeth eate not as they woulde and as necessitie requireth but if they be an hungred languishe and cannot remedie themselues according to their desire Likewise a lame man which is weake of his feete cannot goe lightly nor soone dispatch a long iourney nor helpe another to pasle it for his feete are not stedfast but slide and lets them fal whome he thinketh to helpe This is wel knowne by experience neuerthelesse there is none so toothlesse but hee thinketh to feede wel if hee haue wherewithal and there is none which hath so great desire to goe as the lame and weake of foote but often the toothles and lame are both frustrate of their intent and chiefly in their most neede euen so when one trusteth the vnfaithfull That is to say those which haue no feare of God nor reuerence of his word nor haue any affection of humanitie towardes their neighbours nor make it no difficultie to lye deceiue them to hurt and betray them when I say one hath confidence in such wicked persons they eate not when they haue need nor goe not when they shoulde goe that is they are frustrate of that which they looked for of them when they fal into tribulation for they are like a broken tooth and a lame foote in the time of neede If they bee such towardes their neighbours it is no maruel seeing they are no more profitable to themselues forgiuing themselues to al despising of God and al treason towardes their neighbours for they promise them that they shal prosper and bee without harme and shalbehaue themselues valiantly against al assaultes but they come to their purpose for God breaketh their teeth and maketh their feete slide and stumble If therefore the vnfaithful Iob. 4. 8. 9. 10 Psal 38. 58. 7. Psal 37. 18. haue any confidence it is vaine and if wee haue any in him wee are abused And so it is the surest way to trust only in the Lorde 20 Hee that taketh away the garment in the colde season is like vineger powred vpon * or Alumme or Sope. Nitre or like him that singeth songues to an heauie hearte When it is very colde and wee wil keepe our bodies from harme we put on clothes enough to keepe vs warme and lay them not away willingly for feare of catching colde the which we cal the enimie of nature for without taking away the garment the colde being great pearceth so that one feeleth it euen in his bones as may bee seene when eche man trembleth thereat And when men powre vineger vpon Alum or Nitre which is vnknowne to vs they melt it away for it looseth it hardnesse Also if any one haue an heauie hearte hee hath no pleasure to take paines to comfort him but rather is vexed and greeued thereat the more and chiefly if his hearte bee frowarde and malitious and hee doe bite on the bridle as one woulde say and is displeased and taketh it in yll that he is not come to the ende of his wicked enterprises but is desperat therewith Or also when a poore conscience is as it were ouerwhelmed with the iudgementes of GOD and seeth nought but death and hel about him because of his sinnes The more one seeketh to comfort suche men the more they are greeued and vexed and their sorowe is augmented for they neither wil nor can giue place in their mindes to any good woorde of consolation as is seene by proofe
Is lyke a Dogge returning to his owne vomit Wherin we haue to note first of al that it is not without cause that hee calleth men foolishe for from the beginning he hath forsaken his Creator from whom commeth al wisdom Now if for this cause he merite to be called foole by a more reason hee is wel worthie of this name when hauing bin instructed in the word of truth which is the true wisdom he returneth to his follie for in so doing he apostateth reuolteth from wisdom to whom afterwardes he cannot haue recourse For those which once haue bin lightened and haue tasted the sweete word of God if they fal again it is vnpossible that they should be renued by repentance c. Secondly we haue to Hebr. 6. note that although God haue eternally reprooued the folish which apostate and reuolt from wisedome and that the first cause of their apostacie is eternal reprobation yet neuertheles God ought not to be so blamed in no wise for their apostacie For it is the foole which beginneth his follie afresh as Solomon sheweth it c. Thirdly note we that although the elect of God after being called to the knowledge of the trueth commit follies either through wickednes or by ignorance or fragilitie yet neuerthelesse they begin not their follie afresh as we may see it here when Solomon compareth the foole which beginneth his follie a newe to the Dogge which eateth that which he hath vomitted for there are none but the reprobate which are like to such dogges For although such dogges after receiuing again that which they haue vomited do not return to it again euen so the reprobate being gone backe from the holie commandement which they haue receiued doe neuer returne by repentance But the elect of God are not denied repentaunce as the scripture doth witnesse in diuers places and as there are therof diuers examples and their last state is better then the first for they obteine forgiuenesse of their sinnes by the precious blood of Iesus Christ but the reprobate lye stil wallowing in their filthinesse and are like not onely vnto dogges but also vnto swine which after their washinges 2. Pet. 2. 22. do returne to wallow in the myre Therfore when we are deliuered from the filthinesse of the world through the knowledge of the word of God let vs see that we accomplishe our saluation in Mat. 12. 34. 32. Hebr. 6. 4. 10. 26. feare and trembling for if we returne vnto our foolishnesse sinning against the holie Ghost we can not obtaine forgiuenesse of our sinnes 12 Seest thou a man wise in his owne conceit more hope is of a foole then of him We naturally do desire to be wel esteemed and accounted of amongst our neighbours would haue men to hope wel of vs. This desire is good coÌmeÌdable so that in attaining the effect therof we behaue gouern ourselues in the feare of God reuerence of his worde with humilitie and modestie towardes our neighbours and that we may truely protest with Dauid Lorde I am not high minded I haue no proud lookes c. For if we thinke to set foorth ourselues Psal 131. 1 and to bee esteemed as being wise and able enough to win reputation not needing to bee admonished nor rebuked and that wee bee so puffed vp with our worldly and carnal wisedome that wee can abide no admonition nor correction wee depriue ourselues of al good reputation and are in the way to bee counted woorse then fooles which are so corrupted that they haue no minde nor desire after wisedome nor to get reputation And indeede they which thinke themselues wise enough are worse to be corrected and reformed then fooles which are vtterly voyde of wit and reason Solomon doeth so pronounce it saying Seest thou c. This thing hath beene prooued as the scripture sheweth The Scribes and Pharisies thought themselues iust and wise and thereby remained obstinate and hardened and woulde not receiue Iesus 1. Cor. 1. 30 Mat. 3. 7. 9. 9. 12. 3. 15. 13. 21. 31. 23 13. Luk. 7. 29. 15. 1. 2. 16 14. 15. 19 2. Pro. 3. 5. 6. 7. Rom. 12. 16. Esai 5. 21. Luk. 16. 15. 1. Pet. 5. â 1. Cor. 3. 18 19. Col. 3. 12. Phil. 2. 3. Christ who of God is made vnto vs wisedome But the Publicans and whoremongers did confesse their follies and wickednesses and repented their sinnes beleeued in Iesus Christ receiuing him for their redeemer and Sauiour but those Scribes Pharisies which were wise in their owne conceite scorned him refused him and persecuted him vnto death For this cause are they sharply rebuked threatned and condemned the tolegatherers whoremongers are comforted and receiue hope to be saued Therfore if we would that men should conceiue a good hope of vs let vs folow that which Solomon doeth teache vs saying Trust thou in the Lorde with al thine heart and leane not vnto thine own wisdom c and S Paule saieth Be not high minded c. Otherwise though the world were dazeled with our pompe and faire shew yet should wee be litle the better for it for we can not deceiue God which resisteth the proud abhorreth the high minded and curseth the arrogant Wee see therfore that it is verie necessarie for vs to folow the aduertisements of Saint Paule If any amongest you seeme wise let him become a foole in this world that hee may be made wise Moreouer let vs note that when Solomon saieth More hope is of a foole then of him c. This is no more to say that he alloweth folishnes to cause vs to continue therin then when S. Paul saith that where sin abouÌded Rom. 5. 20. there did grace more abouÌd he alloweth not sin neither would he haue vs to coÌtinue therein that grace might abound otherwise Solomon shoulde builde that which hee had destroied and destroy that which hee had builded Let vs vnderstande then that Solomon compareth him which praiseth himselfe and wil not suffer too be admonished with him that suffereth himselfe to bee caried away of his vnbrideled concupiscences and yet doeth presume nothing of himselfe whome hee calleth foole and pronounceth that wee ought rather to hope for the amendment of such a foole then of him which thinketh himselfe to bee wise And thus he doth closely admonish vs to forsake our foolishnes that meÌ may not hope in Pro. 22. 1 vaine of vs and that we should obteine good fame and renowme the which is more to be desired theÌ great riches And thus we may desire it so it be done without ambitioÌ onely seeking the glory of God and the profite of our neighbour and not to be praised therefore Mat. 6. 23. and to be made a wonderment for to bee worshipped as doe the hypocrites whom Iesus Christ taxeth 13 The slouthfull man saith A Lion is in the way a Lion is in the streetes
vs in his wayes So dooing we shal not walke in ouer weening and arrogancie for boldly to giue ourselues vnto al kinde of sinnes we shal not abide in ignorance for to dout of the doctrine and religion that we should holde neither shal we be destitute of consolation for to fal into dispaire nor wee shal not be left in the power of the Deuil for to be troubled in our consciences by his crueltie and tyrannie and to fal vnder his temptations Let 2. Pet. 1. 9. Amos. 8. 11. vs therefore be attentiue and giue diligent heed vnto the worde of the Prophetes and suche famine as the Iewes are threatened withal shal not fal vpon vs. 19 A slaue wil not be chastized with wordes though hee vnderstand yet he wil not answere It is a common thing in the world that men labour to do contrarie to that that is commanded them is forbidden them though they wel vnderstande it is reason to obeye And therein wee shewe ourselues of a slauishe condition though that in despising the forbiddings and resisting the commandementes wee thinke to be exempted from bondage and to liue at libertie and in freedome For being rebellious against that which is and that we know to be reasonable we serue and obey our vnbrideled lusts and wicked desires Contrarily we are in true libertie when with a free heart minde without constraint wee submit ourselues vnto that which is reasonable Whereupon it rightly foloweth that we are not at libertie of ourselues For neither we wil nor can be gouerned but after the desire of our fleshe the which is enimitie against God And thus this is verified in vs that a slaue wil not be chastized c. It were in vaine to preach vnto vs to admonishe vs to reprooue vs and to Rom. 1. 7. threaten vs except that God did set vs at libertie and make vs free by his Spirite we serue our lustes by the which with al our power we rebel against God and thinking to set ourselues at libertie wee become more the slaues of sinne Wherefore we must humble ourselues and confesse with Saint Paule that we are bondeslaues sold vnder sinne and that there is a lawe in our members fighting against the lawe of our minde And therfore we ought to weepe with him saying O wretched men that we are who shal deliuer vs from Iohn 8. Rom. 7. 14. 24. the body of this death And wee must pray with Dauid O create in mee a cleane hearte and rene we a right spirite within mee c. And in the meane while to giue our hearts vnto the word of truth and therin to perseuer and in this sort we shal not be seruants that Psal 51. 12. 13. 14. wil not answere but framing our liues vnto the worde of trueth wee shal be free by the grace of the Sonne of God Beholde howe we must learne to knowe and to chaunge our seruile state when Solomon reprooueth seruantes for that that beeing admonished of their duetie albeit that they rightly knowe that it is reason they Iohn 8. 31. should obey and not be deaffe yet esteeme nothing thereof For if seruantes that are bought for monie are to be reprehended when they yeeld not obedience to them that haue bought them or possesse them by succession and that for the doing of their dutie they ought to be subiect in al things vnto their maisters as Saint Paul Ephe. 6. 5. Col. 3. 22. 2. Tim. 6. 1. Tit. 2. 9. 1. Pet. 2. 18. 1. Pet. 1. 18. 19. 1. Cor. 6. 29. 30. 7. 23. Luke 12. 47. doeth admonish them by a stronger reason then we are rightly to be condemned if we be not obedient vnto our God who hath redeemed vs with a most precious raunsome For this cause Saint Paul doeth admonish vs that we should confesse such a benefite Let vs take heede to make as though we heard not such admonitions the which are so cleare and plaine that we can not excuse vs not to haue heard them Otherwise after that God by wordes shal haue opened vnto vs his wil hee wil punish vs for our disobedience And albeit that Solomon speaketh here of those that were of seruile condition because they were gotten bought with monie or taken in warre notwithstanding we may stretch this sentence vnto hirelings who during the time that they gaine the monie of an other are slaues but the greatest number of them for al the things that are shewed them and admonitions that are giuen them yet do they not passe to doe their dutie Some of them desire nothing but to passe away the time in idlenesse other somelabour to deceiue and to steale and so albeit that they wel vnderstand and heare yet wil they not answere They know wel enough that whatsoeuer is demanded of them is reasonable as they wel shew when before their maisters they wil appeare good seruantes and in their absence doe the worst they they can But if they be not beaten of their maisters as were the poore slaues yet shal they not escape the whippe of GOD as dailie is seene 20 Seest thou a man hastie in his matters there is more hope of a foole then of him As we haue seene heretofore in diuers places that fooles are obstinate past correction and for this cause they are rebuked and dispised threatned and condemned as people in whom there is looked no amendment and of whome we vtterly dispaire And therefore when Solomon saith That there is more hope of a foole then of him that is hastie in his matters or in his wordes let vs not vnderstand that wee must hope for any thing of a foole but that the hastie man in his matters is not onely a foole but worse thaÌ 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
wicked if they heare it not with their corporal eares they know wel enough that they are condemned and euil spoken off Now that they can not repulse the shame nor purge themselues of it Solomon doeth shewe it when hee saieth And declareth it not Some expounde this same as if hee woulde say that they which are parteners with theeues dare not complaine of the rebukes that is laid to their charge and indeed if the theefe thinketh that any good and sufficient proofe may be brought against him hee wil take good heed from lamenting of his case but if hee thinke to be mainteined or that he knoweth the probation is not plaine enough not only he wil complaine but also wil aske amends for slaundering and taking away of his good name and wil doe the worst he can against those which blame him And albeit that in this sort he doeth signifie some what the cursing that he hath heard yet he doeth not declare it for to repulse and to cleare himselfe therof For though he laboureth to couer his shame yet it can not bee alwayes hid but at the last it wil come to light so that he shal not be able to deny but that he is wicked as Saint Paul saieth The sinnes of some men are manifest of themselues comming before to iudgement 1. Tim. 5. 24. and other some come after We may also say that by not declaring the cursing that hee heareth Solomon meaneth that the theeues and their parteners are deaffe and drinke vp the reproches and iniuries sweetly that are made them and take al in good parte prouided that they stoppe them not to make their hande get what they can They are like vnto great mastiue curres which whilest they are gnawing of the bones care nothing at al for the litle whelpes that barke after them and thinketh scorne once to remooue to bite them but because that the worde which hath beene expounded cursing signifieth also swearing some vnderstande that Solomon woulde say That though an othe bee giuen vnto the theeues partener yet wil he not declare and reueale the trueth but wil forsweare himselfe Euen so it is a thing that is but too common that men had rather blaspheme God then to discouer and open the sinne of their neighbour when it is required But it might be said that Solomon is rather tyed heere vnto the partener of the theefe and his accessarie that taketh parte of the bootie then to the theefe that hath stolne the goods from an other Wee answere heereunto that there is good cause For if the theefe be guiltie then hee that hideth and partaketh with the bootie is muche more giltie for not onely hee is a theefe but also so muche as in him lyeth he iustifieth the theefe when hee consenteth vnto his spoylings and robberies And these are of the number of those whereof Saint Paule speaketh who though they knewe the righteousnesse of Rom. 1. 32. God that is to say that they which doe suche thinges are woorthie of death yet they wil not onely doe them but also allowe other that doe the same For if the accessaries and those which are parteners with theeues knewe not that the theeues were giltie they woulde in no wise conceale nor hide them neither woulde they also hide themselues 25 The feare of man bringeth a snare but he that trusteth in the Lord shal be exalted The snares in the scriptures doe signifie trouble vexation sorowe affliction destruction and ouerthrowe And this by a similitude borowed of beastes which are taken in the snares in the toyle or in pursenets which for to deliuer themselues doe take great paynes but they can not escape but must needes be taken and perishe Nowe as feareful beastes seeing or smelling the hunters and folowers doe flye before them for feare of them and it commeth to passe most often that in flying and thinking to saue themselues they runne and fal euen into the toyles and snares euen so men which are easily feared doe soone fal into euil For their aduersaries seeing their fearefulnesse and faintheartednesse do take thereof greater boldnesse and promise themselues that they shal easily ouercome suche feareful men The which the Prophet Num. 19. 9 Deut. 7. 17 20. 1. Esai 7. 4. 8. 12. 10. 24. Iosua 1. 9. Ier. 1. 8. 17 Eze. 2. 6. Mat. 10. 26. 28. Esai and also Moyses and Iosua and other seruantes of God haue wel knowne For this cause they haue diligently admonished the people of Israel not to stande in feare for the power greatnesse and multitude of their enemies Likewise when a man feareth or is afraide of any thing he easily forsaketh the duetie of his office and to doe according to their wil whome he feareth and to turne away from God yea to be rebellious against him And for this cause the Lorde often admonisheth his seruantes not to feare men nor to esteeme their greatnesse Moreouer when we are afraide wee doe not so wel remember to run vnto God nor to trust in him but rather doe regard looke vnto natural carnal meanes and so run vnto them and most what returne void of our expectation hope and thus we fal and run vnto destruction and in this sort the snare is brought set as we may vnderstand by the scripture My bowels my bowels woe is mee the transgressours haue offended yea Esai 24. 16 17. 42. 22. the transgressours haue greeuously offended feare and the pit and the suare are vppon thee O inhabitant of the earth But this people is robbed and spoiled and shal be al snared in dungeons and they shal be hid in prison houses The destructioÌ of theÌ that through feare haue refuge vnto creatures is verie well described in the thirtie and one and thirtie of Esai and against the Moabites which trusted in their idolles Ieremie saieth O inhabitaunt of Moab feare the pit and the snare are vpon thee saieth the Lord and Ier. 48. 43. he that flyeth away for feare shal fal into the pit For whatsoeuer affliction or aduersitie shal then happen vnto vs let vs not be dismaid but with al constancie folowing our vocation let vs looke for helpe from aboue For as a poore feeble beast cannot deliuer himselfe out of the snare when the same is taken euen so can wee not of ourselues saue vs from the calamities of this worlde from what part soeuer they come but the onely power of the Lorde must deliuer vs from them as we may see by many examples of the scriptures and as it is verie plainly expressed in the 124 Psalme Wherefore trusting in his goodnesse and power and saying in our heartes The Lorde Psal 118. 6 Psal 31. 1 50. 15 is on our side I wil not feare what man can doe vnto me let vs cal vpon him to helpe vs with Dauid and he wil not fayle to graunt vs our request For hee promiseth vs Cal vpon mee in the day
so farre as they are our enemies wee must not Leuit. 26. Deut. 27. 28. Psal 5. 5. Psal 139. 19 Mat. 5. 44. hate them but loue them Nowe albeit that vpon good cause the wicked are abhominable vnto the iust that the wicked ought to be conuerted and to labour to please both God the iust which are of a good and vpright conuersation by the which they bende vnto edification for to set the wicked in the way of saluation yet the wicked are hardened and become obstinate in their malice and doe delight therein so that of vice they make vertue and of vertue vice and in steede that they shoulde loue the iust that giueth them good example and to doe them honour and to reuerence them they abhorre them as Solomon saieth adding And he that is vpright in his way is abhomination vnto the wicked Hee speaketh here according to experience For Cain had not slaine iust Abel if hee had not hated him and abhorred him Abraham Isaack and Iacob were yl intreated of the inhabitantes of the lande of Canaan because they hated them Lot suffered the like of the inhabitantes of Sodome Moses Dauid the Prophetes Iesus Christ his Apostles were abhorred of the wicked also the wicked haue thought to doe good seruice vnto God by killing the iust as stil at this day they persuade themselues in persecuting them which professe the name of Iesus Christ But forsomuch as in so doing they iustifie the wicked and condemne the innocent cal euil good they are therefore cursed Esai 5. 20. 23. The xxx Chapter The wordes of Agur the sonne of Iaketh 1 The prophecie which the man spake vnto Ithiel euen to Ithiel and Vcal ACcording to the Hebrews the fourth part of this booke beginneth at this place and after the opinion of Aben Ezra Agur was a man that liued in the time of Solomon which walked in righteousnesse experte in knowledge and honourable amongst those of his age and for this cause King Solomon hath inclosed his woordes of wisedome into his booke and that Ithiel Vcal were wise men that were the companions or Disciples of Agur. But R. Leui the sonne of Gerson saith that it seemeth or it is thought howe SolomoÌ was named Agur because of his words or sentences which he hath comprised in this booke that Agur signifieth a gatherer together and that he did name himselfe the sonne of Iaketh Howsoeuer it be the wordes which are set downe hereafter are called a Prophecie or charge for their excellencie and conteine verie graue sentences and of great waight 2 Surely I am more foolish then any man and haue not the vnderstanding of a man in me Whosoeuer he be that speaketh either Solomon or an other hee speaketh of himselfe in great humilitie though hee was indewed with great giftes and graces and hath vttered excellent sentences to the great edification of those which consider and lay them vp as they ought Diuers saints though they knewe that God did greatly esteeme them did not yet boaste of their greatnesse and excellencie for to tread downe others vnder them but they haue shewwed great humilitie Abraham might wel knowe howe greatly Gen. 12. 13. 15. 17. 18. Gen. 18. 27. 23. 7 Act. 7. 25 Exo. 4. 10 God esteemed him by the promises that he had made him and yet he pronounceth no excellent thing of himselfe but nameth himselfe pouder and dust and also doeth humble him before the Hethites Moses knewe also that God woulde giue deliuerance to the people of Israel by his hand and yet he confesseth that he is not sufficient Dauid knewe that God had caused him to be annointed king ouer the people of Israel and yet he submitteth himselfe vnto Saule who was reiected of God Afrer that the Lorde had declared vnto Hieremie that he had appointed him a Prophet hee humbleth himselfe saying he was a childe Saint Paule knewe that the Lord had counted him woorthie to be his Apostle and yet he confesseth that hee was not woorthie to be called an Apostle And notwithstanding that these holy men haue thus humbled themselues they haue not ceased to shewe themselues excellent in following boldely and manfully their vocation and doing their office duely Moreouer also though the personne that speaketh heere knowing what hee was himselfe doe greatly humble himselfe saying that he is more foolish then any man Yet for to explicate what he meaneth by foolishnes he addeth that he hath not the vnderstanding of a man and for more ample exposition saith consequently 3 For I haue not learned wisedome nor attayned to the knowledge of the Saintes And yet for all this he hath a spirite gorgiously decked with knowledge both humaine and diuine and sheweth himselfe very wittie and of a settled and discreete minde by the sentences and woordes that shal followe heereafter And therein he teacheth vs that our owne mouthes shoulde not prayse vs as Solomon hath Pro. 27. 2. admonished vs. Hee teacheth vs also that what giftes graces and vertues soeuer wee haue wee shoulde not extol ourselues aboue our neighbours by contenrion and vaineglory but that through humblenesse of hearte we shoulde esteeme an other man more excellent then ourselues as wee are admonished thereof Phillip 2. 3. For albeit that wee must esteeme the giftes of God that are in vs and to make them shine by good doctrine and holy conuersation yet must wee thinke they are not giuen vs for to boast of them nor to extol ourselues aboue our neighbours but to labor to set foorth the glory of God and the saluation of our neighbours Wee shoulde not then presume to haue of ourselues any humane wisedome or knowledge of the saintes that is to say of the worde of God and knowledge thereof the which may bee called Knowledge of the saintes for diuers causes Frst of al because that God giueth the knowledge of his word vnto his elect whom he sanctifieth and separateth froÌ the filthines and pollutions wherevnto the wicked and reprobate are giuen And by this worde are they sanctified and made saints Iesus Christ doeth wel shewe it saying Sanctifie them by thy trueth c. Secondly it may bee called the knowledge of the saints that is to say Iohn 17. 17. of holy things for there is nothing that maketh vs to be giuen vnto an holy life pure and cleane conuersation but only this word by the which God declareth vnto vs his wil which is the rule of al hones Thirdly it may be called the knowledge of saints that is to say of heaueÌly things because it bringeth vs to haue our coÌuersation in heauen by faith and hope and at the ende to haue perfect possession thereof Wee shal not neede I say to presume of ourselues in this sort though wee bee but fooles before the worlde which woulde haue vs to praise and boast ourselues for God shal accept and alowe vs for wise men For the
wisedome of this worlde is foolishnesse before God therfore he admonisheth vs saying Let no man deceiue himselfe if any man amongst you seeme wise let him become 1. Cor. 3. 18 19. a foole in this worlde that hee may bee made wise It is not enough to say that wee are fooles brutishe and ignorant but wee must confesse it and feele indeede for if wee haue nothing but the bare worde and doe not thinke lowly of ourselues there is nothing but feining and hypocrisie the which is greatly detestable before God who demandeth a sincere and vpright heart and wherevnto the mouth agreeth Let vs take heede then to be like those who for to counterfeite the lowly repentant wil with mouth blaspheme but caÌnot suffer to heare their faults reproued but to be reuenged wil say they are honest men and are also good Christians or better then any other and also wil labour to reuenge themselues vppon them that take paiues to make them knowe their faultes 4 Who hath ascended vp to heauen and descended Who hath gathered the winde in his fist Who hath bound the waters in a garment Who hath established all the endes of the earth What is his name and what is his sonnes name if thou canst tell Agur hath saide himselfe to bee foolishe and for to expound howe he was suche he hath declared that hee had neither humane wisdome nor diuine knowledge Now for to shewe that none is capable of that whereof he confesseth himselfe to bee destitute hee maketh many questions the which are so much as negatiues And this is for to shew that there is none but God onely that hath wisedome and vnderstanding that is mightie and politike that is wonderful and worthie of great renowme and praise The first question Who hath ascended vp to heauen and descended ought to be vnderstood negatiuely if we vnderslaÌd it to bee spoken of men For albeit that some by special priuiledge haue beene translated or rauished vp into heauen as Enoc Elias and Paule yet it is true that no man euer went vp into heauen or descended of himself For if we take the heauens for this great heauenly firmament wee knowe that they are vnaccessible and cannot bee reached as also Moses doth giue the same something to bee vnderstoode Gen. 5. 24 2. Kin. 2. 11. 2. Cor. 12. 2. Gen. 1. 1 Deut. 30. 11. 12. saying For this commandement that I commande thee this day is not hid from thee neither is it farre from thee nor in heanen c. And if wee take the ascending vp into heauen for the pure knowledge of the mysteries and secretes of God and for the light of spiritual vnderstanding which is the true wisedome and knowledge of the saintes as it is so taken in the 3. Chapter and the 13. verse of Saint Iohn No man ascendeth vp to heauen of his owne and naturall vnderstanding which is brutishe and senselcsse For the natural doeth not comprehende the thinges that are of the spirite there is none but the holy Ghost who is the spirite of 1. Cor. 2. 14. Christe which ascendeth vp to heauen descendeth from thence It is hee that is the spirite of wisedome and vnderstanding And by him the sonne of man Iesus Christ did ascend vp to heauen No man knoweth the father but the sonne who is the Lorde And wee Esay 11. 2. Mat. 11. 27. may say that the holy Ghoste descendeth from heauen when by the worde of God hee teacheth vs al trueth and guideth vs in the same The which hee did when Iesus Christe being descended from heauen tooke our nature and in the same hath taught vs the wil of God his father and doeth teache it vs dayly by the Apostles and ministers that he hath ordeined in his Churche which are onely the instrumentes of his spirite who reuealeth vnto vs what wee ought to knowe of God And when the spirite doeth thus giue vs to knowe the thinges which are of God it is not to the ende that we 1. Cor. 2. 10. 11. 12. shoulde haue our affections fixed heere and that wee shoulde bee as it were buried in earth but as Christe is risen by the glory of God so shoulde wee walke in newenesse of life bending and setting all our desires aboue in the heauens as S. Paul doth admonishe vs thereof And being so ascended let vs descende vnto our neighbours without forsaking heauen The which wee shal doe if leading Rom. 5. 4. Collo 3. 12 an honest holy and heauenly life wee occupie ourselues in hearing of holesome doctrines admonitions exhortations and declarations Thus doing wee may say with Saint Paule that our conuersation is heauen And so albeit that our bodies yea our whole persons bee on earth yet are we ascended vp to heauen there haue our dwelling by faith and hope And finally as Iesus Christe is ascended aboue al heauens for to prepare the place for vs so shal wee rise againe by his power by the which also wee shal ascende vp to heauen though none bee ascended as it is giuen vs to vnderstande by this first interrogation The seconde Who hath gathered the winde in his fist Cannot bee answered affirmatiuely of any man whatsoeuer for hee hath no power to stay the winde there is none but God that can vse it at his pleasure as hee hath created Amos. 4. 13. the winde so doeth hee holde and locke it vp as in a treasure house that it shoulde not blowe and afterwardes doeth sende it foorth when hee shal thinke good There is none then but God that gathereth the winde in his fist that is to say which hideth it and Psal 104. 4. 125. 7 Iere. 10. 13 51. 15 holdeth it by his power and then vnlooseth it so softly and smally so great and vehement as hee pleaseth and there is no man that hath in any wise the winde at his wil The Apostles which were very familiar and friendes of Christe coulde not make the winde to ceasse that tossed them on the Sea but Iesus rebuked the windes and the Sea and a great stilnesse and calmenesse followed And therein hee declared that hee was not onely man but the sonne of Mat. 8. 26 God also yea euerlasting and eternal God Nowe if a man haue not the winde in his power which is a creature made for his vse much lesse hath hee power ouer the spirite of God who is the spirite that onely inspireth into man wisedome and prudence and indueth him with graces according to the measure of the giftes of Christe who hath the fulnesse of this spirite for to holde the same as it pleaseth him and also to distribute the same to whom he shal see good chiefly to the elect of God his father which confesse him And we al haue receiued of his fulnesse grace for grace Grace is giuen vnto vs according vnto the measure of the the gift of Christ Nowe there are diuersitie of giftes
3. 8. 16. thinges were made by it and without it was made nothing that was made c. By whome also hee made the worldes Secondly he doth shewe him vnto vs mercifull and a redeemer And al nations shal be blessed in thy seede who is Christ The Scepter shal not bee taken away from Iuda nor a law giuer from betwene his feete vntil that Silo come which signifieth the sonne or Messias And in Leuiticus by the Sacrifices which were figures of the onely sacrifice by the which hee hath founde eternal redemption in offering vp himselfe Thirdly hee sheweth him a Sauiour vnto vs when hee saueth deliuereth his people froÌ Egypt For this is the angel that guided Gene. 49. 10. Heb. 9. 12. Exo. 13. 21. 14. 15. Esay 7. 14. 9. 6. them who is called the Lorde and is called the angel of God This name of Sauiour is wel expressed when hee is called Emanuel And a childe is borne vnto vs and a sonne is giuen vnto vs c. It is also wel expressed in Saint Matthewe the first Chapter and in Luke the second Chapter Beholde an excellent and wonderful name and the which cannot bee comprehended nor expressed as is worthie For this cause Saint Paule exalteth him aboue al thinges that Phil. 2. 9. Iohn 5. 23. may bee named Wherefore let vs confesse ourselues brutishe that wee may glorifie God our father the which wee cannot doe if we contemne the sonne For albeit that hee hath so much humbled and abased himselfe yet God hath not ceassed to giue him al authoritie al power al gouernment and to commit vnto him the saluation of our soules to the ende that whosoeuer beleeueth in him should not perish but be saued by his name And as we may vnderstaÌd in these dictions and words God and Iesus we must not comprehende Iohn 3. 16. Actes 4. 12. the name of the father and the sonne but in the diuine and euerlasting power in the goodnesse righteousnesse trueth and mercy 5 Euery worde of God is pure he is a shielde to those that trust in him We neither wil nor can vnderstande what God is towards vs for this cause when he speaketh vnto vs wee beleeue him not nor make account of his word no more or lesse then of tales and fables And when he offereth himself vnto vs to helpe vs to defende to deliuer vs we do no more trust him then the most miserable man in the world And albeit that he might iustly reiect vs cast vs of condemne and destroy vs for our malice vngratitude yet taking pitie vpon vs he yeldeth himself vnto vs beareth with our rudenes dissembleth wil not know our malice and ingratitude And for to do this he speaketh vnto vs not in his almightie and high maiestie but by similitudes that are familiar and amongst other for to teach vs that when he speaketh to vs we ought greatly to praise his word and to hold it true and infallible without any douting also that it should be our chiefest delight he compareth his word vnto siluer that is throughly purified clensed froÌ al his drosse whose goodnes purenes may easily be knowne And now the wise man doth Psal 12. 7. 18. 31. 119. 14. the like saying Euery word c. Not that we can find any thing in this worlde howe precious soeuer it is that is worthy to haue the word of God to be compared vnto him for it surmounteth infinitly beyond reason al things which are and that may be ymagined to be excellent and precious Also there is nothing in this worlde how precious soeuer it is but doth participate with the earth needeth Psal 119. 21 127. 162. Pro. 3. 13. to be purged and clensed froÌ his drosse and superfluities before hee can be pure and cleane but the word of God is pure and cleane of it selfe and neither hath nor can haue any drosse for it proceedeth not from a fornace and fyning pot but from the mouth of GOD which neither can nor wil bring forth any worke but shal be so perfect as it ought to be wherein nothing may be amended Wherfore when it is said is pure purged or tryed as it were in the fire euen as we purifie and try golde or siluer it is not to say that at any time it hath beene in tangled or mixed with any filthines or superfluities but only that it is vnfallible true and faithful and shoulde in no wise feare to beleeue our God when he speaketh vnto vs by his scripture by his seruants Prophetes Apostles Pastours Doctors but that his worde shoulde be very precious and deere vnto vs as the worldlings make great account of gold and siluer of Iewels precious stones when al those thinges are throughly purged from their superfluities and filthinesse and so at the least let vs giue so much honour vnto our God when it pleaseth him to speake vnto vs and to offer vs his gifts and spiritual graces his fauour and mercy by his worde as do the worldlings giue vnto goldsmiths whome they esteeme to bee no deceiuer and that we may say with an vnfained heart with Dauid The lawe of the Lorde is perfect restoring Psal 19. 8. the soule c. If wee giue not thus much honour vnto the worde of GOD albeit that of it selfe it is purified siluer wee turne the same so much as in vs lyeth into brasse yron and lead yea into drosse and so to our destruction And as the worldlings reioyce take great delight when they are wel furnished with golde and siluer throughly fined and with very precious iewels euen so ought Psal 119. 14 our delight to bee in the worde of God for to cleaue theretoo by faith and conuersation so that wee may say I haue delighted in the way of thy statutes more then in al riches In this sorte as the riche which enioy their pleasures are esteemed before the world to be happie euen so shal wee bee happie and blessed before our God when our ioy shal be in his word Furthermore when men are furnished Psal 1. 2. with riches they so glorifie and reioice that they perswade themselues to be out of danger of their enimies and do promise to themselues that none euil shal come to them For they thinke they haue wherewith to withstand them and to defende themselues and are strongly fortified as Solomon hath pronounced the riche mans Pro. 10. 15. goods are his strong citie And if they haue such trust in their riches which are vaine and transitorie by amore strong reason when the euerlasting the liuing God doth giue himself vnto vs both himselfe al his riches by his worde which indureth for euer we must wel vnderstand marke what he saith vnto vs to be fully assnred therof without any doute for as it is written He is a shielde to theÌ that trust in
strong staye then if we did stand to the simple and plaine worde of God and to be better armed and fenced then if we were contented that God only should be our buckler and shielde In which doing we do outragiously misuse our God who only is most good most mighty and treade vnder feete holy things and precious pearles to wit his word so excellently purified And in this manner wee make ourselues exceeding giltie and reproueable not before the wise worldlings who in this matter doe wel allowe vs but before God who knoweth the heartes and searcheth the raines And also hee wil not faile nor misse to reprooue those which are so arrogant to put to his worde for euen when they put and adde too they doe then take from it not yelding him the honour that belongeth vnto him neither rendering the obedieÌce they owe vnto him For there are none of those braggers but wil omitte many things and sinne fowly also in diuers things And those that we shal esteeme the most holy and most deuout are commonly the foulest and most stincking so that we may place them in the number of them which are reprooued rebuked in the Psal 50. ver 16. And also the wise man placeth theÌ in the like order saying least hee reprooue thee adding theretoo the cause thou be found a lyer For it is asmuch as if he said God only is truth and his word is only true wherfore thou must trust vnto it and not presume to adde vnto his word For albeit that for a certaine time he dissemble wincke at it yet at the last he wil reproue thee and conuince thee of lying and falshoode For hee that presumeth to adde vnto this pure and vnfallible truth is alyer not only because he putteth forth trifles for to obscure and darken the truth but also that he reproueth God of lying and so much as in him lyeth doth make the trueth nothing worthe when hee hath mingled therwith the fantasies and inuentions of his owne head And thus he rightly deserueth to be reproued and rebuked yea with sore and grieuous punishment wherewith the lyers are threatened Psal 5. 7. 7 Two things haue I requyred of thee deny me them not before I dye Albeit that he which speaketh heere hath called himself brutish confessing what he was of himself yet we see here that he was very wise and wel learned when he knew that it was to God to whome he ought to direct his prayers in confessing him to be the authour and also giuer of al good things and that no where else we can finde nothing that is any thing worth or obtaine it And knowing this he sheweth himselfe very discreete when hee directeth himselfe vnto God who hath promised to helpe and to succour those which shall require him in truth that he wil heare them giuing them according vnto their requestes when time requireth it and as shal be expedient The which promise is enclosed in the couenant that the Lorde made with Abraham And in performing of this promise hee hath prouided for the generation of Abraham for to deliuer them from Gen. 12. 33. 13. 14. 15 17. 7. 8. Gen. 4â 7. 8. Exo. 2. 23. 24. 3. 4. their bondage and afflictions he sent Ioseph before theÌ into Egypt for to feede them in the time of famine When they groned and lamented vnder the tyrannie of Pharao God remembred this couenant and prouided for them a deliuerer And not only then but also in al their necessities when they cryed vnto God in sure trust he succoured theÌ at their neede as we may see in the holy histories by the care that he had to sent theÌ his seruaÌts the Prophets The which Dauid doeth wel acknowledge The wise man then looking trusting Psal 22. 5. 6. 34. 5. 6. 7. 8. in this couenant doth direct his request vnto God saying vnto him Two things haue I required of thee When he saith I haue required and that againe he requireth the same he sheweth that he was neither cold nor madde neither light nor vnpatient to looke for the helpe and assistance of God but that his hearte was feruent and through great and inuincible constancie he perseuered in prayer patience looking for his good pleasure nothing distrusting but that he should obtaine his request as he doth wel shew when he is not grieued nor wearied to coÌtinew his prayer the which he could not do if he distrusted God And therewith by this continuation hee sheweth that he beleueth and knoweth how God only is the author of al goodnes and howe we must not seeke for that which is profible or necessary for vs elsewhere or of any other and also this word thee doeth shew it For it is asmuch as if hee saide for to obtaine whatsoeuer I shal need I should not runne vnto the creatures how holy and worthy soeuer they be but as I beleue that thou art Creatour of al things euen so I beleeue that of thy power goodnesse and prouidence thou onely gouernest thy creatures giuing vnto them whatsoeuer thou knowest to bee expedient vnto them and therefore it is thou only who hast the power and the wil to helpe and to graunt my request that I haue alreadie required And as hee doeth expresse his request tendeth to obtaine twoo thinges also twoo things chiefly are very necessarie for vs for this present life to wit an holy and pure conuersation and riches for to sustaine the outwarde man that wee may be strong for to do our office It may seeme after a sorte that Iacob making his vowe vnto God demandeth Gene. 28. 20. of him these twoo thinges that is to say holy conuersation when he saith If the Lord God wil be with me keepe me in the way that I shal walk wil giue me bread to eate clothes to put on c. True it is he desireth the helpe defence and protection of God but vnder the same wee may comprehend holy conuersation for it followeth the helpe of God Nowe the wise man knewe very well that these two things are necessatie for vs in this temporal and transitory life and therefore he requireth saying Deny me not them before I dye When after hauing sayde I haue required he addeth Deny me them not He continueth stil his request not by distrust or doubte that he hath howe God will not heare him but rather for to signifie and confesse that al riches both temporal and spiritual come from God alone and that if he shoulde deny them vnto vs there is none that can doe vs any good neither can obtaine any thing healthful for vs. The holy fathers did wel vnderstande this as they doe declare when they doe as it were importunatly complaine of the absence of God that they demande hee woulde arise and woulde shewe his face and that hee woulde not hide himselfe nor be farre from them He sheweth also that
hee prayeth with an earnest affection without fayning and that he feeleth trulie and indeede howe he had greate neede that God shoulde assist and helpe him For also euery man of himselfe wanteth whatsoeuer is necessarie for him but there are none but the faithful which feele it truly and therefore they pray with a true affection of hearte Forasmuch as it is necessarie for vs in this life to walke holily and to haue victualls and foode and that after our decease and departure we cannot giue remedie and amende that which we haue done amisse and that the dead do nothing participate with the liuing Therfore the wise man requireth that God would graunt vnto Eccle. 9. 6. him that which he requireth before he die Wherein wee ought to learne that wee must not eate our bread with ydlenesse but to spende our time in good workes the which wee shoulde labour to obtaine by praiers and requestes for of ourselues wee can doe nothing It is God that worketh both the wil the deede euen of his good pleasure And because that the dayes of man are short that Phil. 2. 13. he vanisheth away as doeth the grasse and that there is none that knoweth certainly either the day or the houre of his departing out of this life we are taught that if we wil do wel before we dye wee must not deferre nor put of from day to day but with al care and diligence to giue ourselues vnto goodnes what age soeuer we haue and that in working wee shoulde not chalenge any thing vnto our free wil or free choice as if we had power of ourselues to gouerne vs but we must confesse that it is the grace and mercie of God that guideth vs as the wise man doeth shewe vs in this request by the which he asketh twoo things the which he now declareth saying 8 Remoue farre from me vanitie and lyes giue mee not pouertie nor riches feede mee with foode meete for mine estate When he saith that God hath created man vnto his likenesse ymage we ought to vnderstande that man at the beginning of his Gene. 1. 27. creation was pure and cleane was wise vpright and true as S. Paul also doeth giue vs the same to vnderstande hauing admonished vs to mortifie our earthly members c. He woulde haue vs to put on Col. 3. 5. 10. 12 the newe man which is renewed by the knowledge of God after the ymage of him that hath created him c. And for to shewe vs howe we should conserue this ymage in the knowledge of God he doth admonish vs Nowe therfore as the elect of God holy and Ephe. 4. 22. beloued put on tender mercy kindnesse humblenesse of minde meekenesse long suffring c. And according heereunto hee exhorteth vs to cast of concerning the conuersation in time past the olde man which is corrupt through the deceiuable lustes c. But men by their pride ingratitude are turned away from this knowledge and haue contemned it as a vaine thing and in steade that they were made excellent of God they are concerning themselues as beastes and in place that God had made them vpright they haue Eccle. 3. 18. 7. 30. sought many inuentions by the which they haue cast of the vprightnesse and excellencie that consisted in righteousnes wisedom holinesse and trueth And beeing thus spoiled in steede that they shoulde haue humbled themselues and bee confounded and ashamed they haue thought themselues to be wise they haue coÌmended themselues as if they were saintes righteous and true but they are become vaine foolish yea madde and lyers so that it is not without cause why the scripture maketh diuers complaints of it And in this sort they haue throwne themselues into death from the which they in no wise of themselues rise againe neither also wil bee raised for Psal 4. 3. 39. 6. 62. 10. 116. 11. it is to the same that their corrupt nature doeth wholy tende and take his delight Nowe because we desire not death but do feare it and woulde gladly shunne it and cannot of ourselues therefore it is necessarie for vs to aske of God that he woulde purifie and clense vs from that which bringeth vs death that is to say froÌ our sinnes and misdeedes the which the wise man comprehendeth vnder vanity and lying and for the which we pray with him Remoue farre from me c. Wherin first of al he sheweth vs that if we wil truely pray vnto God we must confesse our sinnes vnto him as doeth the wise man requiring that it might please God to remoue farre from him vanitie and lying And in this maner he confesseth that hee is brutish and that if God did not take mercy vpon him he should be nothing but vaine foolish and to change the glorie of the incorruptible Rom. 1. 23. God into the similitude of the ymage of a corruptible maÌ The which conteineth lying for being ydolaters we do falsly vsurpe the name of God giuing the same vnto ydols And for this cause also the wise man hath ioined vanitie and lying together maketh but one thing of them both the which is the first of the twoo thinges that hee putteth into his request And also it is good reason that we should be careful first of al to serue God and to yeld vnto him only the honor and the glory which belongeth vnto him And the same wel to beginne we must abhorre ydolatrie the which is heere signified by vanitie lying And also the Prophets do cal ydols vanitie Esay 41. 44. 29. 44. 20 Iere. 2. 5. 11. 10. 3. 14. 15. 14. 22. 51. 17. 18 Rom. 1. 24. and lying though they vse not the like wordes yet those which they vse are of like signification Nowe it is not without cause that vnder vanitie which with vs is ydolatrie we should comprehend al sinnes for it doth beget them and bring them forth In al ages amongst al nations we haue seene and may yet stil see that the ydolaters euen those which are the deuoutest do giue themselues vnto dishonestie filthinesse vncleannesse vnto oppression and crucltie euen with an vnbrideled lust and desire And the Prophets also doe make great complaintes therof and doe reproche the ydolaters that they haue forsaken God and that they haue their handes full of blood If then wee wil beginne earnestly to serue God wee must beginne first to hate ydolatrie folowing the doctrine that Iacob gaue to his houshold and God in the beginning of his lawe Notwithstanding we might say that vanitie is the corruption and wickednesse Gene. 352. Exo. 20. 3. 4. wherein we are borne and that it is rooted in vs from our conception the which vanitie if wee yelde vnto and obey bringeth foorth his fruite to wit lying eyther in wordes or deedes or falsehoode The which fruite man bringeth foorth to the dishonour of God and hurte of his
neighbours to wit when hee is become an hypocrite and ydolater afterwardes vaine swearing blaspheming periurie manifest contemning and scorning of the trueth and holy Religion when he is become a false witnesse slandering flattering and a taleteller and to counterfait to shadow things to deceiue and also when he doth not vnto his neighbor as he would be done vnto And thus the wise man desireth to be purified from al the inward and outward transgressions that hee shall commit against the lawe of God And because that euil wordes corrupt good maners 1. Cor. 15. 33 we haue neede not onely that vanitie which is in vs and falshoode that wee commit should be remoued far from vs but also that wee should flye and auoide al euil and naughtie tongues and all wicked men in their trades and that we should aske of God to giue vs fellowship of wholesome words and holy conuersation The seconde thing he requireth is giue mee not pouertie c. After that the wise man hath required what is necessarie for the life of the soule he asketh such things as are necessarie for the body the which wee may lawfully demande For albeit that Iesus Christ doeth shewe vs by diuers argumentes and reasons that wee ought not to care for Mat. 6. 25. foode nor other corporal necessities of this life and that hee doeth admonishe vs to seeke first of al the kingdome of God the righteousnesse thereof yet neuerthelesse hee doeth not thereby forbid that we shoulde not aske and seeke for our corporal necessaries otherwise he would not teach vs to pray vnto God our father for to giue vs our dayly bread neither also should any man haue neede to til plowe the earth to plant to sowe to gather lay vp in sellers garners the fruites that the earth hath brought forth It is then lawful for vs to aske things at Gods haÌds that are necessarie for our bodies as we haue seene heeretofore howe Iacob hath demanded them but yet it must bee done without care and without distrust and that we should know that as the earth is the Lords so doth the same obey him bringing forth his fruites according as he commandeth it and thus we can haue no foode but so much as it pleaseth God to giue vs therof yea though we labour For he which laboureth or he that watereth is nothing but God that giueth the increase Wherfore we must knowe that it is not onely laweful for vs 1. Cor. 3. 7. to aske and seeke for our bodily necessities but also it is necessarie in humbling ourselues and confessing that all riches come vnto vs from the bountifulnesse and liberalitie of our heauenly father we shoulde not be vnthankful but that without dissimulation wee should giue him thankes therfore Nowe that wee may rightly aske and seeke for such thinges of him as are necessarie for vs wee must not folow the desires of our flesh the which is vnsatiable but to coÌtent ourselues with mediocrite as the wise man doeth shewe vs in this present text the which conteineth three members The first is he requireth that God woulde not giue him pouertie Wherein there seemeth to be an absurditie For albeit that he confesseth as it may seeme that pouertie is giuen of God yet is it there refused where it ought to be precious if it be a gift of God and also to consider howe God hath alwaies had the poore in great estimation hath exalted many of them and also Iesus Christ saith that to them Mat. 5. 3. 25. 40. belongeth the kingdome of heauen likewise hee calleth them his brethren Heereunto we answere that as a childe saith to his father giue me no rods euen so the wise man calleth pouertie the gift of Gen. 3. 17. 18 Leui. 26. 14. Deut. 28. 15 Prou. 6. 9. God and requireth that God woulde not giue him pouertie And this is because he knoweth that pouertie is a rodde yea a curse that God sendeth in the world for the sinnes thereof And albeit that we must patiently beare pouertie when God giueth it and neuer the more to thinke that God hateth vs no more then a good and wise father hateth his childe when he giueth him roddes as we are well taught it when God by his woorde so diligently commendeth the poore as hath beene alledged sometimes And although that Saint Paule saith Rom. 8. 35. That neither hunger nor nakednesse shal separate vs from the loue of Christ and that in pouertie we must neither be discouraged nor despaire yet is it lawful to auoide the same by the meanes that God teacheth vs by his woorde the which are labour and prayer For albeit that labour is ordeined of God yet shal it not profite any thing except God himselfe doe blesse it the Gene. 2. 15 3. 17. Ephe. 4. 28. 2. Thes 3. 6. Psal 50. 15. which we must obtaine by prayer as he doth teache vs when hee sayth Call vpon me in the day of thy trouble and I wil deliuer thee Whereunto the wise man nowe agreeth when he runneth to God beseeching him that he woulde not giue him pouertie Thus praying he requireth priuily that God woulde graunt him grace that he might be able to labour and that he woulde blesse his trauaile the which otherwise shoulde be vaine and of no profite Wee see then there is no absurditie in the request of the wise but that it is laweful for vs to make the like request as also Iesus Christ doeth teache Mat. 6. 11. vs when he woulde haue vs to aske our dayly bread The seconde is hee asketh that God woulde not giue him riches Wherein it might seeme at the first sight that hee woulde rebuke riches and reiect them as if they were euil and hurtful but if his intent were such it shoulde be euil seing that God hath created riches and giueth them to whome he thinketh good for to make them to prosper as he did to Abraham and other Patriarkes to Dauid and other kings to Iob and to diuers other and also the scripture calleth riches a blessing as hath beene already alledged diuers times Therefore it is not the minde of the wise man to refuse riches as euill things for in so doing hee shoulde do iniurie to God but the wise man did distrust himsef and knewe that he was of the same nature that were many more which had abused and did abuse the riches of the world in diuers sortes to the dishonour of God to their owne hurte and also the contempt and hurt of their neighbours For the riche men of the world do often abuse their riches vnto ydolatrie for the which to maintaine they wil spare nothing as may be seene in the making of the molten Calfe and when it is saide that the ymages of the heathen are but siluer and golde albeeit it is Exo. 32. 3. Psal 115. 4. 1. King 11. 7. 12. 28. saide for to shewe the vnprofitablenesse