in vaine The answere is that Solomon speaketh not of man as hee is borne of man for in the same nature he is altogether destitute of iustice but he speaketh of man as he is regenerated by the spirte of GOD by whom he is so ordered and guided that hee abhorreth al iniquitie and delighteth in goodnesse and doth giue himselfe thereto so much as hee can For this cause though whiles he liueth in this body he hath stil some relikes of corruption and that sinne dwelleth in him Rom. 7. 14. yet because that the seede of God is in him he delighteth in the law of God Solomon doth impute none iniquitie vnto him but doeth purge him thereof as doth S. Iohn also He that is borne of God 1. Iohn 3. sinneth not c. And this is not without cause for inasmuche as Christ by his spirit his word dwelleth in vs sin is abolished in vs and yet for the principal part we are counted iust and to liue iustly because that with a pure affection we aspire vnto righteousnes And albeit that through the infirmitie of our flesh we often fal yet is it saide that we worke none iniquitie that wee doe not sinne because we doe not consent vnto sinne but rather in weeping we resist and fight against sinne so that we may truly witnesse with S. Paul That we do the euil we wold not do for this cause also it is not imputed Rom. 7. 19. 8. 1. vnto vs neither are we condēned for it This is not to say but that we should confesse ourselues truely to be sinners and continually to aske forgiuenes of our sinnes as Iesus Christ hath ordeined vnto al his Church Although then that none iniquitie come to the iust yet Psal 32. 1. Rom. 4. 7. the iust is not he that hath no sinne but he to whome God wil not impute it Wherefore for to make vs certaine that we are of the nūber of the righteous let vs aspire vnto wel doing in soundnesse and integritie of conscience praying vnto the Lorde Create in mee a cleane hart O God and renewe a right spirite within mee Contrarily Psal 51. 10. as touching that which hath bin saide at the beginning that the wicked are honored beloued of the world as if they were honest men yet Solomon doth depriue them of al iustice when hee saith but the wicked are full of euill When Solomon exempteth the iust from al iniquitie and that contrarily hee attributeth vnto the wicked fulnesse of euil hee declareth that the wicked doe purpose and determine nothing but to doe euil and to hurte And albeit that in some places they make a goodly shew of iustice and holines as in their almes fastings and prayers yet from the abundance of their euil they corrupt defile al Vnto them that are defiled and vnbeleeuing nothing is pure but euen their minds and Tit. 1. 15. consciences are defiled This sentence thus considered wee may gather of the promise and threatening that Iesus Christ pronounceth They that haue done euil shal go vnto the resurrection of condemnation Ioh. 5. 29. And thus Solomon by this sentence doeth exhort vs vnto righteousnes and doeth labour to turne vs away from wickednes but there are verie fewe which make any account thereof and as we see by experience we may wel complaine with the Prophet Esai Esai 59. 6. 14. their works are wicked works and the worke of crueltie is in their handes Therefore iudgement is turned backward and iustice standeth farre of for trueth is fallen in the streete and equitie can not enter 22 The lying lippes are an abhomination to the Lorde but they that deale truely are his delight Lying hath alwayes liked men as appeareth there where wee may see that man rather beleeued the Deuil father of lying then obeyed Gen. 3. 6. God And as he was easie to beleeue lyes euen so gaue hee himselfe to speake the same with his mouth and to doe it also by worke in folowing his father and maister the Deuil and so made himselfe the enemie of God who is the father of trueth euen truth it self But albeit that mā doth delight to lie so that it is not without cause that the Scripture saieth that al men are liers yet his conscience doeth reprooue him therefore and causeth him to iudge that Psal 116. 1◠it is wickedly done of man for to lye as it is manifest by two arguments The first is that there is none that would haue any man to lye vnto him and also we say that a lier is worse then a theefe because we can not so wel take heede from a lier as from a theefe The second argument is That wee ourselues would not be counted lyers and if any man belye vs we are by and by prouoked vnto anger and if we be able we are readie to strike and to kil them that belye vs. Wee naturally then vnderstande that it is great wickednesse for to lye but for to make vs yet more excusable except wee folow this natural light the Lord hath giuen vs his lawe by writing the which saith Thou shalt beare no false witnesse c. Also let vs Exo. 20. 16. folow the instruction of S. Paule Put away lying and speake euerie man trueth to his neighbour c. Let not whoredome nor any other vncleannesse bee once named amongst you c. Thus doing we shal be acceptable vnto God as Solomon doth pronounce it saying But they that deale truely are his delight Whē Solomon is not contented to say which speake trueth but sayeth that deale truely he sheweth vs that trueth doth not lye onely in word but also indeed and works that are done so faithfully with such trueth that we feare not though they be examined seene and knowne Our Lord doeth wel shew it Nowe this is condemnation Ioh. 3. 19. that light is come into the word men loue darkenesse more then light And when he setteth to deale truely against lying lippes wee knowe thereby that lying is also in fained and counterfait woorkes the which haue their colour and disguising for lippes For it is as much as if they did bragge to be good and lawful Whosoeuer shal sel a counterfait worke or marchandise though he say nothing yet ceaseth he not to lye for he setteth it to sale and selleth it also as deare as he can Contrarily they that worke truely though they be dumbe yet are they true work truth the which God loueth and thē that work it as Solomon doth signifie whē he saith They are his delight Herein wee haue the promise of life enclosed cōteined for it foloweth wel if we please God we can not perishe 23 Awise man concealeth knowledge but the heart of the fooles publisheth foolishnes Solomon attributeth suttletie that is to say counsel and wisdom vnto the man that keepeth secret his knowledge but when we are not borne for ourselues onely
Childrens children are Gods blessing and howe 349. b. 350. a Against such as complain that they are charged with too many Children 350. a What wee must doe to be crowned honestly with our Children 350. a What is meant by this That the glory of the Children are their fathers 350. b Who are Gods Children spiritualy begotten 5. a. Of the necessitie of knowledge in Children and why 3. a Of Children in age children in vnderstanding 3. a Of the dueties of Children to their parentes 92. a. b The names of Gods Children are registred in heauen 442. a Against such as would haue Children to doe according to their owne fansie 414. a Children which mocke contemne their parents compared to Carion howe 618. a What Children they be which offende and sin against their owne consciences 617. b. 618. a What it is that hindereth Children to inherit 248. b That a vertuous woman is worthie of publike praise whereupon followeth a lesson for Children 639. a What Children doe make glad their fathers 127. a The inconueniences which folow vpon not instructing of Children in their youth 450. a What parents must do if they desire to haue their Children prooue honest 450. b. Against such as thinke it not needful to busie themselues in teaching Children 449. b When Children neglect their duetie principally to their parentes 474. a. b A threatning against disobedient and rebellious Children 420. b Howe and when Children doe turne their parentes ioye into weeping and mourning 127. b Children that desire to make their parentes glad must folowe the word of God 127. b. Fathers mothers c. ought to be careful to see their Children instructed in gods word 127. a The wisedome of Children and inferiours standeth in obedience and sufferance to be ruled after the woorde of God c. and why 128. a. Church That we must be in companie with our mother the Church and why 58. a Against the Popishe Church and what wee must doe to discerne it 6. a b That we must be obedient to the Church if we wil heare God 6. a The Church is the spouse of God 6. a The Church is the piller strength of trueth 6. a Citie What Citie shal be eâ—alted by the blessing of the righteous 176. a Wherein the happinesse of a Citie consisteth 175. a What we must doe if we wil haue our Citie prosper and be happie 175. a By what blessing a Citie is exalted 175. b 176. a Cities That God alone ruleth Countries and Cities 175. a That hee which ruleth his minde is more valiaunt then hee which winneth Cities 345. Commandement For what reasons wee shoulde folowe the Commaundement of God with great diligence and loue 36. a That the keeping of the Commaundement is the keeping of the soule 393. a The Papistes confuted in that they holde opinion we should not obey the Commandement of louing our enemies 13. b The prayer of a Prince is as muche as his Commandement 13. b Commandementes That we decline not when wee despise the Commandements of men 71. a b That the Commandements of God are giuen vnto vs by men 56. a. b What is the meaning of these woordes To keepe the Commandements 392. b What lessons Moses teacheth vs in the two first Commandements 33 a. b The Commandements of God are the pathes of the righteous 30. a That the keeping of Gods Commandementes doeth not stand onely in outward works c. 32. b Why the length of our life is attributed vnto the lawe and the Commandementes 30. b The Commandementes diuided into mercie and trueth 31. What wee must doe to fulfil Gods Commaundementes and when wee fulfil them 19. b The meaning of Solomon by these wordes And hide my Commandements within thee 19. b Howe and in what sense we may say that the way of Gods Commandements is ours 260 b What kinde of loue God requireth of vs in the keeping of his Commandementes 239. b. 240 a Life is giuen vs by the keeping of Gods commandements 97. b What it is to receiue the commaundementes 134. a. b Companie Corruption of manners by wicked companie and euil examples 75. b The daunger of keeping companie with the wicked 61. b. 62. a The danger that commeth by an harlottes companie any way vsed 72. a b The Papists a hellish companie 246. b That we ought to take heede howe we keepe companie with whoores whoremongers and why 26. b. We must flie the companie of the wicked and not spare our goods from the poore if we would be satisfied 130. a The daunger and mischiefe of euil companie 106. a What companie wee must reiect and what companie we must seeke 106. b Compassion That we must haue pitie and compassion on them that hate vs. 513. a b Concupiscences Al such reprooued vnder the comparison of Horsleaches as are caried away of their vnbrideled concupiscences 617. a Confession Auricular confession condemned as hauing no foundation in scripture 567. a Confession of our sins to men necessarie and requisite and why 567. a Confession of sinnes to men prooued by sundrie examples 567. b Confession of sinnes ought to come only from griefe of hauing offended God c. 75. a Confession of sinnes comming from feare of punishment condemned 75. a What kinde of confession we should vse beeing afflicted 75. a Confession of mouth and consent of heart are required together in scripture 36. b Of the hypocritical confession of suche as repent not truely 75. a Confidence Against vaine confidence in worldly temporal thinges 159. a b Against vaine trust and confidence in riches 167. a Conscience The difference of conscience in the iust and the wicked 557. a. b That a good conscience is a continuall least and howe 304. a. b That the wicked doth not possesse that which he hath with a sound conscience 295. b Who bee the guides and gouernours of the righteous mans conscience 168. b A good conscience is stated vpon the grace of God c. 169. b. When the conscience of man is vpright and righteous 167. b None can flie the iudgement of the conscience 496. b What a man must doe to haue a pure and right conscience 167. b What is the cause that a man can not haue a pure and right conscience 167. b The framing of the conscience by the certeintie and assurance of Gods goodnes 168. a Of a right and sound conscience and in whom it is not to be found 168. b The euill conscience of the wicked doeth reprooue them and howe 14. a Consolation A consolation for the miserable and distressed 314. b. 315. a Howe the Lord ministreth consolation to the faithful afflicted 513. a Of such as are neuer the better for woordes of consolation 512. b. 513. a Constancie That constancie commeth not of ourselues but of God 218. a That there is no constancie without trueth 218. a Of constancie and who count that they haue it 217. b Contemners The iudgement of God against the Contemners of
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
merie and put away sorrowe and to accomplish this to let slip the bridle vnto concupiscences and lustes of their flesh the which wil not bee made obedient to the lawe of God and turne to him through true repentance If they were wise they would loue wel the sorrowe which proceedeth of the obedience to the coÌ„mandemeÌ„ts for it bringeth no hurte but great profit therefore S. Paule repenteth him not that he had made the Corinthians sory Likewise our Sauiour promiseth comfort â— Cor. 7. 8. â— Mat. 5. 4. to them which mourne It seemeth to them also that to obteine rest not to be hindred froÌ„ liuing in felicitie prosperitie there wanteth nothing but the friendship of the world the which cannot be obteined by shewing to be the true faithfull seruant and childe of God by obedience to his woorde But therein they are deceiued for S. Iames saith Knowe yee not that the amitie of the worlde is the enimitie of God Likewise our sauiour warneth Iam. 4. 4. Iohn 15. 18. his disciples not to bee dismaide for the hatred of the worlde 3 Let not mercy truth forsake thee binde them on thy neck write them vpon the table of thine hart 4 So shalt thou finde fauour good vnderstanding in the sight of God and man After that Solomon hath generally warned vs not to forget the lawe to the ende that we might know howe to follow his admonition hee deuideth the lawe and commandements of God into twoo partes that is to say into mercie and trueth As also this is then his commandement that wee beleeue in the name of his 1. Iohn 3. 23 Sonne Iesus Christ and loue one another as hee gaue commandement Vnder truth he comprehendeth al the honour and seruice that wee owe vnto God as is conteined in the first table and vnder mercie hee comprehendeth what we owe to our neighbours as is commanded vs in the seconde table Heerein wee see the summary of the lawe wherevnto agreeth that which our Mat. 22. 37. sauiour sayde to a Doctour For albeeit Solomon maketh not expresse mention of the loue of God yet doeth hee not altogether keepe it secrete when hee speaketh of trueth and mercie For as wee cannot bee assured of Goods goodnesse towardes vs vnlesse wee loue him so can wee not also bee truly mercifull vnto our neighbours except wee desire to obey God for that wee loue him For God requireth of vs such obedience to his lawe Deâ—t 6. 5. 1â— 12. as proceedeth of loue Solomon in this summary woulde haue vs so attentiue to the lawe of God that wee shoulde neuer suffer mercy and trueth to forsake vs But binde theâ—â—on our necke Wherein hee vseth three similitudes First of al for to shewe vs that wee must goe forwarde in truth mercy hee likeneth them vnto a yoake felowe with whome a man must be coâ—pled chiefly being in a dangerous way and may not suffer him to come dragging behinde or to goe too farre afore For if wee bee forsaken of this fellowship the spirituall theeues and robbers wil quickly assault vs and of ourselues wee cannot saue vs from their handes but must miserably perish Secondarily for to teache vs howe wee shoulde worke that this felowship may not forsake vs hee vseth another similitude making this felowship like vnto a yoake that is put on the necke of Oxen and fast bounde that it vnloose not and that is when he admonisheth vs to binde mercy and truth about our necke Wherein he woulde that with a willing minde we shoulde submit ourselues vnto the lawe of God for he saith not let vs suffer to be bound vnto this yoake but that we ourselues should bind them on our neckes And as the Oxen do neuer cast of the yoake from them whereto they are bounde but are compelled to remaine vnder the same euen so must wee force ourselues to beare the yoake of our Lord and continue vnder the same els wee should bee constrained to carry the yoake of sinne and so to be in the deuils bondage as our Lord doeth well signifie it in Mathew Come vnto me al ye that are weary laden Mat. 11. 28 I wil ease you c. Thirdly he likeneth our harts vnto the Arke of the couenaÌ„t in the which were the tables of stone wherein the law was written as God had commanded Moses Euen so least we forget the lawe our harts must be the arke of mercie and Exâ— 25. 21. trueth and neuer from thence to let them passe But as the lawe was inclosed within the arke and yet Moses and the Priestes ceased not to open the same vnto the people by preaching and holy liuing euen so wee also must not haue the lawe of GOD in our harts onely as also it is vnpossible but both in worke and mouth Solomon doeth wel shewe it when hee gathereth the lawe into mercie and trueth for they cannot bee in vs but they will bee Deâ—t 11. 20. seene when occasion is offred and when wee haue opportunitie the which wee must seeke as Solomon doeth wel shewe it when hee sayeth bynde them on thy necke c. Besides the former exposition it may bee sayde howe Solomon doeth admonish vs to bee merciful and faithful vnto our neighbours wherevnto also Saint Paule exhorteth vs Wherefore cast of lying and speake euery man trueth vnto his neighbour And that wee may â—phe 4. 25. goe forwarde hee admonisheth vs to binde the lawe and the commandements on our necks For by them wee shal be guyded vnto mercy and trueth and without them there cannot but bee in vs al vnmercifulnesse and crueltie also allying and vnfaithfulnesse Furthermore if we ascribe mercie and trueth vnto God wee may say howe Solomon doeth warne vs that if wee woulde haue Psal 117. â— God to continue his mercy towards vs and not make his promises voide vnto vs we must binde his lawe and commandementes vppon our neckes Nowe albeeit that these twoo last expositions conteine trueth yet are they not so fit for the lyne of Solomons texte as the first the which may bee seene by that which is gone before when he counseled that the lawe should not bee forgotten and also by that which foloweth when hee commandeth saying So shalt thou find fauour good vnderstanding in the sight of God man By faith we find fauour before God also please him as it is said of Enoch And after this sort wee obteine vnderstanding Heb. 11. 5. which is very profitable to guide vs to good learning Through gentlenes we please men chiefly those whome we are gentle vnto exercising the workes of charitie Through this commandement heere which is like vnto a promis wee ought to bee much stirred continually to thinke on the lawe of the Lorde and to goe forewarde in keeping of these commandements assuring ourselues of his goodnes and helping one another by charitie seing that in so doing we are
these haue bent themselues theretoo doe dayly Whereuppon it commeth that the Psalmist prayeth and often complaineth Drawe Psal 31. 4. Psal 35. 4. 142. 1. 2. ◠mee out of the net that they haue layde priuily for mee Againe Let them bee confounded and put to shame that seeke after my soule c. Againe I cryed vnto the Lorde with my voyce with my voyce I prayed vnto the Lorde I powred out my meditation before him and declared my affliction in his presence Though my spirit was in perplexitie in mee yet thou knewest my path in the way wherein I walked haue they priuily layde a snare for mee But as it is commonly saide that hunters doe often loose their pathes euen so also the Lorde bringeth to nought the awaytinges enterprises and ymaginations that the wicked woorke against the faithful as Ioseph Moyses Dauid Ezekias the Prophetes our Lorde Iesus Christ and his Apostles and as the true faithful doe also feele at this day For after that GOD hath exercised and tryed them a certaine time through the pursute of these wicked hunters and huntsmen in the ende at most neede he doth deliuer them and perceyuing and knowing themselues to bee deliuered they say Who so dwelleth in the secrete Psal 91. 1. of the most high shall abyde in the shadowe of the Almightie Againe Praysed bee the Lorde which hath not giuen Psal 124. 6. 7. vs as a praye vnto their teeth Our soule is escaped euen as a byrd out of the snare of the foulers the snare is broken and wee are deliuered But when these wicked huntsmen are sent of GOD for to followe after the vngodly to destroy them then they loose not the way As the Prophete Ieremy saieth Beholde saith the Lorde I wil sende out many fishers and they Iere. 16. 16. shall fishe them and after wil I sende out many hunters and they shal hunt them from euery mountaine and from euery hill and out of the caues of the rockes Nowe as Solomon hath compared the wicked vnto the huntsman which pitcheth and setteth a long net euen so contrarily hee compareth the righteous that is to say those which haue no desire to hurte but rather would profit their neighbours hee doeth liken them I say vnto a tree which is strongly planted and soundly rooted as also they are in other places likened theretoo Solomon making the like Psa 1. 3. Ier. 17. 8. comparison saith But the roote of the righteous giueth frute As hee hath attributed vnprofitablenesse hurte hinderance and destruction vnto the wicked whereupon commeth their damnation euen so contrarily hee attributeth frutefulnesse or profite vnto the righteous Psal 7. 15. 9. 16. Pro. 2. 21. 3. 2. whereupon it doeth folowe that they shal continue as hath beene treated vpon The frutefulnesse that the righteous doe bring foorth commeth from within as Solomon doeth signifie when hee attributeth fruite to come from the roote Let vs then learne that all our inwarde partes must bee sounde and good if we wil bring forth Mat. 12. 35. any excellent frute Solomon calleth the inward partes of man A roote and that very aptly for first of al as the roote of the tree lyeth hidde in the earth euen so can we not see the affections and desires of man For what is hee that knoweth the things of men Secondly as by the frute wee come to knowe what the roote of the tree is euen so a man by his woordes and woorkes doeth reueale Mat. 7. 16. 20. what hee is within Thirdly as the tree without the roote cannot spring nor bring foorth frute euen so man cannot bee occupied to profit his neighbours but so farre as his wil and affection do leade and guide him Nowe that the roote doeth signifie the inwarde parte wee may vnderstande it when Solomon doth place it against desires Not hee alone doeth vse it in this signification but Moyses Deu. 29. 18. Heb. 12. 15. Rom. 11. 16. 1. Cor. 3. 6. also And the Apostle to the Hebrewes Saint Paule also doeth shewe the same speaking of them that are entred by the Gospel when he speaketh he hath planted and Apollo watered c. 13 The euil man is snared by the wickednesse of his lippes but the iust shal come out of aduersitie They that are malicious and wicked may bee encombred in many and diuers sortes by the fault of their lippes For first of all GOD doeth blinde them and giue them ouer vnto a reprobate mynde in such wise that they rather beleeue the lyes of false Prophetes and Doctours then the trueth they giue more credite vnto false witnesses then to the simple and plaine affirmation of the innocent and trustie and wil rather choose of set malice false witnesses then they wil bee put by from oppressing and spoyling the innocent Such people doe wel deserue to bee snared to or be destroied for they goe precisely against the cōmandement Exod. 23. 1. 2 and ordinances of GOD. And as they deserue to bee snared so shal they bee Vnto them that are contentious and disobey the trueth and obey vnrighteousnesse shal bee indignation and wrath God shal sende them strong delusion that they shoulde Rom. 2. 8. 2. Thes 2. 11 12. beleeue lyes That al they might bee damned which beleeued not the trueth but had pleasure in vnrighteousnesse The children of Israel were snared by the sinne of their lippes when they woulde not obey the holy Prophetes but suffered themselues to be deceiued by the false Prophetes The Turkes and Papistes lye in the same misery and destruction Secondarily as they rayle and abuse their neighbours by iniurious woordes and that their mouthes are filled with craft and treason to woorke the destruction of their neighbours euen so againe shal destruction fal vpon them Thou shalt destroy al them that speake leasing c. Againe Psal 5. 6. 9. For no constancie is in their mouthes within they are very corruption their throte is an open sepulchre and they flatter with their tongue The worlde is stuffed with such euil tongues and therefore Dauid complaineth Helpe Lorde for there is not a godly man left for the faythful are fayled from among the children of men They speake deceitfully euery one with his neighbour flattering Psal 12. 1. 2 with their lippes and speake with a double hart Thirdly when the wicked are apprehended by iustice oftentimes GOD suffereth that they hurte and wounde themselues by their owne answeres when they are examined are so founde guiltie whervpon foloweth the gallowes wheretoo they condemne themselues by their owne mouth and so are snared through faulte of their owne lippes or otherwise beeing examined if they persist in their lying not confessing their fautes they fal more deepely into the Deuils snares and so are intangled by the faulte of their lippes To bee short if the wicked followe their corrupt nature with obstinacie without returning to repentance there can bee
damnation Contrarily vnto them which thinke wel that is to say which haue set their loue on the lawe of the Lord for to giue him the honour which hee damandeth thereby and for to serue profit their neighbours shal be graunted mercy and trueth For as they labour to be faythful vnto God by giuing true obedience vnto his worde and beeing gentle vnto their neighbours giuing them faithfully all their duetie euen so the Lorde wil make them partakers of his true and vnfallible promises he wil raise them vp according as they shal haue neede such men as wil shewe them fauour and intreate them with al meekenesse and gentlenesse such as wil imagine no treason or other wickednesse against them neither shal cease to doe thē good according to his faythful and gracious promises vntil that in the heauenly ioy and felicitie he giue thē the ful fruition of thē For his merciful kindnesse is euer more and more towardes vs and the Psa 117. 2. truth of the Lord endureth for euer Let vs note that Solomon doth not preache vnto vs the merite of our workes when he promiseth mercy truth vnto them which thinke good things but he would haue vs while we giue ourselues vnto goodnes that we should not praise our thoughts operations as though there were any worthinesse or excellencie in vs which might moue or binde God to do vs good But that we should stay ourselues vpon the gentlenes goodnesse or mercy of the Lord by the which only he is moued to loue vs to do vs good according to his gracious promises in the performing wherof he sheweth the truth of his grace only not for to giue vs that which our workes do deserue for he can owe vs Rom. 4. 13. nothing For the promise was not made vnto Abraham to bee the heyre of the worlde by the lawe but by the righteousnes of fayth Rom. 3. 24. 25. 15. 2. 2. Cor. 1. 20. Secondly let vs note that Solomon is heere no lawe giuer but an Euangelist leading vs vnto Iesus Christ For we obteine no mercy but by him only For the promises of God are yea and amenin him 23 In all labour there is abundance but the talke of the lippes bringeth onely want Solomon heere before hath spoken many sentences for to exhorte Pro. 6. 6. 10. 45. 12. 11. 27. 13. 4. 11. 23. 14. 4. Gene. 3. 1◠vs vnto care and diligence vnto labour and trauaile And if wee were such as we ought to bee to wit very careful to obey the word of the Lorde and willing to beare the burthen which hee layeth vpon vs Solomon shoulde not haue needed to haue pronounced these sentences But because we are like vnto asses which make no diligent speede except they bee often beaten and vnto restie iades which when they are spurred runne backwarde except the riders doe pricke them sharply with the spurre with stroke vppon stroke for this cause Solomon doeth exhorte vs nowe againe to labour when he saith In al labour there is abundance It seemeth at the first sight that Solomon repugneth that which is written The earth shall bring foorth vnto thee thornes and thistles and thou shalt eate the herbe of the fielde When thou shalt til the grounde it shall not hencefoorth yeelde vnto thee her strength And I wil breake the Gene. 3. 18. 4. 12. Leui. 26. 19. 20. Deut. 28. 16 pride of your power and I wil make your heauen as yron your earth as brasse And your strength shal be spent in vaine c. Againe Cursed shalt thou be in the towne and cursed also in the fielde c. And this same which is pronounced in these scriptures commeth often to passe as experience sheweth it I answere That Solomon speaketh of the nature of labour and of that which naturally happeneth so that wee doe not hinder it by our ingratitude infidelitie idolatrie superstition rebellion disobedience pride vngentlenes crueltie and other wickednes wherewith the worlde is wholy infected corrupted Hee doeth then teache vs that if wee hate detest and abhorre al kinde of wickednesse wee walke in the feare of God reuerencing his woorde by putting our whole trust in his goodnesse and to folowe his wil that GOD will blesse our labour and make vs abounde in wealth and whatsoeuer wee take in hande or apply our mindes and spirite vnto shal prosper Heerein hee speaketh agreeably vnto that which the Sainte◠haue felt and according as God hath promised in his lawe and by the Prophets The Patriarkes were blessed of God who prospered their labour and the woorke of their handes in such wise that they did abounde in riches And the promises are written in the places alledged before and in the 128. Psalme And albeeit that in Psal 128. the sight of the eyes wee iudge not that there is abundance in the labour of them which feare God for oftentimes the same accidents happened to them as to the wicked also they are robbed or their Eccle. 9. 2. hire is keepe from them or else they are contented with a little gaine Neuerthelesse the labour changeth not his nature and GOD is true in his promises after the which wee must not giue them abundance the which doeth not alwaies consist in superfluitie nor in multitude of great riches of this worlde but chiefly in contentation and in this that God knoweth to bee expedient For the same doeth better furnish and is also of greater profit then greater abundance of the wicked Furthermore though they which feare GOD and are diligent in labour shoulde suffer greate want yet is it not to say but that God is true in his promises for howe much soeuer we feare God yet doeth hee alwaies finde ynough in vs to bee amended and may iustly chasten vs as hee pleaseth Therefore let vs not iudge of Gods promises after mans reason nor after the sight of our eyes but let euery one of vs carefully and faythfully occupie himselfe in his woorke praying vnto GOD that it woulde please him to giue it good successe and prospering it as hee shal knowe to bee expedient And let vs not bee like vnto those which giue themselues vnto slouthfulnesse and ydlenes to vanitie and foolishnes and passe away their time in iesting and scoffing in merie tales and ydle woordes and yet notwithstanding they desire abundance to liue plentifully and wealthily and at their ease as if they were wel woorthy But they doe not obteine according to their desire for euen as they deserue God bringeth them vnto extreeme pouertie Solomon doeth signifie it when hee sayth But the talke of the lippes bringeth onely want When hee setteth the talke of the lippes against labour and that hee threateneth it with want let vs knowe that vnder the talke of the lippes hee comprehendeth not thanksgiuing prayers prayses holy exhortations and instructions which the faythful make with their lippes for sith they proceede from
For there is no man which had not rather loose al his goods then to loose his life But because euery man knoweth not the way how to proceede to saue his neighbours life therefore Solomon doeth teache it vs when he saith A faythful witnesse deliuereth soules And forasmuch as there is none but God only which is true vnlesse hee communicate his trueth by his woorde wee cannot doe this pleasure vnto our neighbours to saue their liues except we be diligent to receiue the woorde to speake after it and to giue ourselues to doe the workes which it teacheth vs. This is the way which wee must holde for to bee a true witnesse But albeit there is but this one way yet may wee shewe ourselues true witnesses in diuers sortes If being called in iudgement for to beare witnesse of the trueth or beeing ordeined iudges wee speake trueth although that vpon our deposition othe or sentence they leade our neighbour to the gallowes and that hee be hanged yet doe we not cease to be true witnesses and to deliuer soules For when Solomon speaketh of the deliuerance of soules hee meaneth the innocent who are wrongfully troubled are in danger of their liues except that God rayse them vp true witnesses And also when wee witnesse or speake truth against the wicked for to sende him to death though wee saue not his life yet doe wee not cease to bee a true witnesse and to saueliues For in purchasing the punishement of the wicked wee are cause that diuers doe liue in peace and rest and thus doe we preserue and saue liues the which is a very acceptable thing before God who wil haue the Magistrate Deut. 17. 6. Rom. 13. 3. 1. Tim. 2. 2. to punish the malefactor vppon the othe of twoo or three witnesses that the euil being purged wee might liue in peace Now if the Lorde be careful of such corporal and temporal sauing and preseruing let vs vnderstande that by a farre stronger reason hee taketh care for the spiritual and eternal sauing of liues as hee hath alwayes shewed when hee hath raysed vp true men which haue giuen themselues to shewe the way of truth vnto his people as were Noe Abraham Loth Moyses Iosua the Iudges the holy kings and Prophetes And not content heerewith hee hath sent his owne Sonne who not onely was a true and faythful witnes for to preach deliuerance as a minister and seruant but by himself hath made the purgation of our sinnes sheadding his most precious blood for the eternal redemption of our soules And if the deliuerance of our Heb. 1. 3. 9. 12. Rom. 8. 32. soules be so precious before God that he hath not spared his owne Sonne it foloweth therefore that we must be careful thereof before al other things otherwise we are great contemners of God and renoūce to be saued redeemed by Iesus Christ the which is to do him greate iniurie and consequently to put our soules in bondage with the Deuil for to loose them and not to deliuer and saue them Nowe for to be careful of our deliuerance we must as Iesus Christ hath sent vs his Apostles and disciples for to be true witnesses vnto vs and asmuch as lay in their ministerie haue deliuered vs from death and damnation euen so stil nowe wee shoulde demande of him such Pastours and ministers which wil bee true witnesses who wil declare nothing vnto vs but the pure woorde of God to the which if wee cleaue by fayth and repentance they shal deliuer our soules But if in steede heereof wee haue itching eares let vs looke 2. Tim. 4. 3. for bondage and destruction as Solomon doeth signifie when hee saith But a deceiuer speaketh lyes Forasmuch as he setteth the deceiuer against a true witnesse and lyes against deliuerance hee teacheth vs that false witnesses seeke nothing else but to holde their neighbours captiue and to destroy them folowing therein their father the Deuil who from the beginning hath beene a lyer and a murtherer But as they are the most profitable witnesses which Iohn 8. 44. preach vnto vs Iesus Christ euen so the most exquisite deceiuers are they which vnder the shadowe of religion doe set foorth mens traditions and doctrines of Deuils vaine speculations and subtill questions For such so much as they can doe shut vp the kingdome of heauen from men and doe deliuer them vnto the Deuil And the other deceiuers doe bring hurt either vnto our goods or to our name or to this present life the which is but a small damage in comparison of the losse of our soules Neuerthelesse the worlde is so much giuen vnto temporal riches and maketh so great account of his good name and loueth this life so wel that he careth nothing for his saluation and feareth more the deceiuers which bring temporall hurte then those which destroy them for euer yea hee is so blinde that he honoreth them 26 In the feare of the Lorde is an assured strength and his children shall haue hope It is a great comfort for vs when we thinke that our neighboures are so wel affectionate towardes vs that we may trust them that they wil not labour to doe vs any hurte but shewe vs al fauour pleasure and gentlenes Nowe forasmuch as al men are lyers and their helpe vayne and that there is none but God onely true and that hope onely in him confoundeth not in as much as hee neuer fayleth to graunt as he requireth wee must therefore conclude that they which trust in him shal not loose their hope If we may once knowe his good affection towardes vs and so trust in him assuring ourselues that he would vs nothing but good we should be therby a greate deale more be comforted then with all the good opinions wee can conceiue of men For let the man bee neuer so wise or good yet is hee vnconstant and mutable but God is faythfull Num. 23. 19. Esay 55. 8. 9 10. 11. and changeth not his mynde But to the ende that we conceiue not a vayne consolation falsely beleeuing that we haue a strong hope in God when we haue but a light opinion of his promises and yet wil giue ourselues licence to doe after our owne fantasie and are bold to folow our good intentes or to liue in al dissolutenes after the affection of our corrupt nature the which demandeth nothing but libertie of the fleshe to the ende I say that wee conceiue not this vayne consolation Solomon doeth teach vs where wee shall finde strong hope when he saith In the feare of the Lord is an assured strength If then we wil be assured that God wil not destroy vs but assist vs and prouide for vs al thinges necessarie both for our soule and bodie and will not forsake vs til he hath placed vs in his heauenly kingdome we must then haue the feare of the Lord as the good olde fathers fearing God stayed themselues vppon him Heb. 11. 4.
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 inuentiōs 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 assurāce 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
worde by faith and repentance Moreouer sith that in working wee must trust in God being certified that hee wil not deceiue vs but wil fulfil his promise making vs to finde good and blessing vs it followeth that we are taught howe wee shoulde followe the faithfulnesse of our God and in no wise to labour too disguise and counterfaite our businesse and our worke for to beguile and deceiue our neighbours otherwise wee shoulde not haue our trust in the Lorde but in deceit whereby wee might draw the substance of our neighbours vnto vs and in this manner we should deserue that our labour shoulde perish in smoke and that wee shoulde want al goods Therefore if wee wil be partakers of the promises conteined in this sentence let vs proceede in doing of our worke and businesse with al fidelitie and trueth following the counsel of Dauid Put not your trust in oppressiō nor in robbery be not vaine Psal 62. 10. If riches increase set not your heart theron Finally let vs note that Solomon doeth not attribute riches vnto workes but vnto faith though goods doe followe workes 21 The wise in heart shal be called prudent and the sweetnesse of the lippes shall increase doctrine Wee finde very fewe people which delight to bee esteemed or called fooles ignorant or blockish but al desire to bee praised and commended as wise learned and discrete Nowe for to obteine this reputation and praise wee labour to doe or say some thinges which are esteemed of the worlde and which doe rauishe the mindes of men into admiration and woonderment for the newnesse and strangenesse thereof or for the faire shewe or temporal profite that is receiued of it or is loked of it In the meane while God is forgotten and his worde despised the which onely is our true wisdome and prudence when our hearte is set therevpon when we truely loue it and that with a sounde and perfect affection wee frame our manners after that which it teacheth vs. If wee vse ourselues thus God wil giue vs this grace that for the wisdome of our heartes we shal obteine reputation and praise of prudence and vnderstanding Solomon doeth signifie it when hee saith The wise in heart shal be called prudent And because that some might haue asked whereby shal wee knowe a wise man in heart that we may truely call him prudent or learned seeing that man seeth but the face and there is none but God which knoweth and searcheth the heartes I answere that the wisedome of the hearte is shewed foorth in the lippes and sweete and gentle wordes by exhorting our neighbours to learne and giueth them a desire to growe and increase in doctrine and to become more and more learned Solomon doth giue it vs so to vnderstande when he saith and the sweetnesse of the lippes shal increase doctrine Heere hee nameth nothing but the lips because they are the organes instrumentes by the which the worde of God is communicated vnto vs the which is our wisedome and vnderstanding And yet vnder the sweetnesse of the lippes hee leaueth not to comprehende al actions and kindes of doings whereto wee are led by loue for to bee a good example vnto our neighbours and to giue them instruction not onely by worde of mouth but also by conuersation of life For it is not enough that our lippes shoulde preache but also al our life Beholde this is the sweetenesse whereby wee must exhort our neighbours too receiue doctrine more and more shewing vnto them the wisedome of our heartes that to the glory of God and profite of our neighbours we may bee praised and commended as prudent Notwithstanding we must take heede of the sweetnesse of false Prophetes and lying Teachers Rom. 16. 17. 18. that wee bee not deceiued and beguiled aswel by their words as by their workes 22 Vnderstanding is a well spring of life vnto them that haue it and the instruction of fooles is folly When we are greatly a thirst wee desire very earnestly to finde some good and cleere fountaine that wee may drinke thereof and slake our thirst Nowe wee are al naturally dry with blindnesse ignorance vanitie and with follie through which wee faint and do miserably dye except wee bee succoured And because wee desire life and cannot tel where to finde it and yet wee haue greate neede of it for this cause Solomon wishing our good hath heretofore Pro. 2. 1. 3. 13. 4. 1. 20. 28. 35. 9. 11. exhorted vs vnto wisedome knowledge and vnderstanding and hath promised vs that there wee shal finde it And not content heerewith nowe hee maketh vs the same promise when hee saith Vnderstanding is a well spring of life vnto them that haue it Wherein hee sheweth vs that wee ought to bee very careful and diligent to reade the scriptures to folowe good and true Doctours to loue their doctrine and to imprint and graue it in our heartes that it may there take such deepe rooting that wee may be alwaies seasoned and may neuer bee depriued thereof thus doing wee shal finde the spring of life for to guide vs vnto immortalitie And that this spring may not faile nor dry in vs let vs continewe stil drinking of this water without drunkennesse and let vs not runne hither and thither by curiousnesse for to heare newe thinges and which haue greate apparance of wisedome for if wee turne backe from this vnderstanding wee can learne nothing but foolishnesse forasmuch as the heart of fooles babbleth out follie and nowe hee saith Pro. 12. 23. And the instruction of fooles is follie And as the fooles can teache nothing but follie euen so can they not abide to bee instructed to bee exhorted admonished corrected and reprooued by the woorde of the Lorde but for al instruction they desire to heare of pleasant things to the flesh and lustes of things which haue a great outwarde shewe of wisedome after the worlde of vaine and friuolous things of foule slanderous things which are nothing else but foolishnesse the which doeth so change and drye our soules that they perishe and runne vnto eternal death for them Solomō doth giue vs so to vnderstand when against the spring of life he setteth follie for speaking of life he would not haue vs to stay about this present life which is common both to al men and to beasts but he laboureth for to make vs to aspire vnto that blessed life which neuer shal haue end Now sith that follie is set against this spring of life it foloweth wel that it is no light vanitie wherewith also the faythful are stayned but because they are truely displeased therewith therefore the Lorde will not impute it vnto them But folly is a filthines which greatly defileth the fooles with the which they are not displeased but doe take their pleasure therin and are so sore changed thereinto that they perishe eternally and as many as doe folowe them 23 The heart of the wise
little children which are without discretion cānot so speake except that we wil say that their good bringing vp sheweth that their mother is wel worthy to bee praised for the care that she had stil hath to gouerne to bring thē vp godly And indeed whē we see the children of a house to bee godly brought vp we cannot forbeare but must praise commend their mother Wherein children are taught not to bee vnthankeful towards their mothers and not to be ashamed to acknowledge and confesse openly howe much they are bounde vnto them The which they cannot do except they greatly esteeme her greatly loue her otherwise also their praise shoulde be but dissimulation The husbands also are heere admonished to content themselues with their wiues when they take paines to do their office and duetie And we◠to do this let them not bee seuere and sharpe but gentle and amiable bearing with their wiues whē through infirmitie or ignorance they do not so wel as they wishe they shoulde doe 29 Many daughters haue gotten wealth but thou hast surmounted them all We shal see in the worlde many great housewiues who by their care and diligence by their greedinesse and couetousnesse in sparing and locking vp in gathering together and drawing to them by right or by wrong wil become riche But although in so doing they heape together great abundance of riches and that they come to great wealth yet is it nothing or very little in comparison that the vertuous woman doeth as wee may see it by that which hath beene rehearsed of her from the 10. verse hithertoo It is most often seene to happen that the wealth of those great housewiues doth sodainely vanishe and come to nothing but that which the vertuous woman getteth continueth as wee may see by this present rehearsal and amongst other places in the 25. verse when it is said that shee shal reioice and laugh in the last day For there are many which delighting in their prosperitie are at the last constrained to lament their miserie as they are threatened therewith in Esay chapter 32. 9. but the wealth righteously gotten shal bee of continuance by the blessing of the Lorde In steede that wee haue saide they haue gotten wealth wee might say they haue wrought valiantly or they haue done vertuously For there is the very selfesame worde of the 10. verse the which hath beene translated vertuous And the sense shoulde not bee vnfit but shoulde bee as if it were said That there are many wiues which haue some kinde or parte of vertue and in deede they doe some things that are worthie of praise but yet the same is nothing in comparison of that which the wife truely vertuous doeth 30 Fauour is deceitful and beautie is vanitie but a woman that feareth the Lorde shee shal bee praysed The maidens and wiues of their corrupt nature are curious desire to see such things as profite them nothing but rather do hurt them and bring them to dishonour as Dina and Thamer Likewise Gen. 34. 38. 13. they desire to be seene and to please the eyes of worldlings And to do the same they colour and paint themselues to seeme faire and of a beautiful hewe and pleasant countenance And this is that which the wise calleth fauour and beautie And such painting and countenance doeth wel like the worldlings whose eyes are ful of adulterie they praise and commende such women as can disguise and trimme vp themselues and in their minde and fantasie they shall seeme to bee fine and honest but they which shal walke faithfully and plainly shal be counted foule and vncomely Wherein they are deceiued as the wise doth shewe when hee calleth fauour deceitful and beautie vanitie declaring that those which colour themselues with such fauour and beautie are deceiued And heerein hee saith nothing which hath not alwaies bene proued by experience euen from the beginning of the world Adam found and sawe fauour in his wife when he yelded to take the forbidden fruite of her hand The sonnes of God sawe great beautie in the daughters of men Sichem Gen. 3. 6. 34. sawe that Dina was faire But they were aldeceiued found not that which they looked for and in steede to finde happines they fel into greate troubles as the ende hath shewed And in folowing the same ende it is written many haue beene deceiued by the beautie of women for by it is loue kindled as it were a fire Wherein we may see that the wise yelding and applying himselfe vnto our kinde Eccle. 9. 10. of speeche vseth heere this worde fauour vnproperly For properly to speake fauour is the good wil that wee beare to another without his deseruing And such women as woulde bee founde faire do not seeke to shewe or to beare fauour but most often do sel themselues to them that wil giue most Notwithstanding for al that they wil labour to persuade their whoremongers that they shewe them much fauour in yelding themselues ouer vnto them though they take giftes and presentes of them and the poore fooles so muche are they deceiued wil againe thanke them greatly for it as though they had receiued some great benefite and that they were much beholding vnto them And in this maner they prayse and esteeme that which is nothing but vanitie and deceit yea very hurtful and pernicious vnto them which linger after such fauour and beautie For they which colour themselues and desire to seeme faire and of comely fauour and they which delight therein are both caried and led of the Deuil who is a lyer and a deceiuer and the father of lying and deceit The women therfore which labor to make thēselues to seeme faire are not to be praised nor commended but 1. Pet. 3. 4. they whose vertuous heart being hidden is without corruption of a milde and quiet spirit For although the voluptuous worldlings doe nothing esteeme such vertuous women yet forasmuch as they are highly esteemed with God wee must therefore greatly esteeme them also as wee are heere thereof admonished when it is saide but a woman that feareth c. For when the wise man saieth shee shal be praised the same is asmuch as if hee saide that she ought to bee praised and had in good reputation honour and to be blessed saued so much as possibly may be from dishonor For it is good reason that wee shoulde praise and esteeme that which our God praiseth and loueth Nowe that he praiseth the vertuous woman the wise man sheweth when hee attributeth vnto her the feare of the Lorde for al they which feare him are welcome vnto him he doeth assist them and keepe them as hath beene handled alreadie in diuers places Therefore if women wil obtaine true praises they must haue then the feare of the Lorde the which is shewed foorth by honest and holy conuersation and when they apply themselues to that which God commandeth in his lawe 31 Giue her of the fruite of her handes and let her owne workes praise her in the gates Although that of ourselues wee doe nothing that is ought worth and that wee wel deserue to bee blamed euen for the best most perfect workes which proceede from vs in the greatest trueth and sinceritie that we are able for they are neuer such as they ought to bee and that which is good in them commeth not from vs but from God who worketh in vs both the wil and the deede according to his good pleasure yet if wee wil suffer the holy Ghost to regenerate and to sanctifie vs that we may walke in newnesse of life that we are at defiance with the worlde and doe not yeelde thertoo but doe striue to folowe the good wil of our God hee wil cause vs to be praised as though we ourselues were authors of the goodnes and that which hee worketh in vs he calleth ours And therfore after that the wise man hath rehearsed the good workes of the vertuous woman he wil haue her to be praised not only priuately of her husband and of her houshold but also publikely For hauing saide Giue her of the fruite of her handes that is to say acknowledge her paines and labour and blesse her for this cause he addeth afterwardes or we must cause this confession to be made when he saith And let her owne workes praise her in the gates that is to say that the vertuous woman ought to bee praised and commended in the great congregations because of her vertue that shineth in her life and conuersation Nowe if the vertuous woman be worthy of publike praise by a stronger reason ought her children to acknowledge the labour that she hath borne for them and neuer to forget it to bee wholy at her commandement and to helpe her with all their power according to the commandement of God Honour thy father and thy mother c. Praysed bee God for euer and euer
wel nor abhorre the euil that they thinke and doe commit such doe not departe from euil for all their feare as wee haue examples thereof in Cayn Pharao Saule and Iudas and others Therefore when Solomon sayth that A wise man feareth c. hee speaketh not of such a feare but of an holy and honorable affection that the faithful beare towards God wherby they abhor detest al wickednes rebellion disobedieÌ„ce treÌ„ble for the euils that they eyther thinke or commit knowing that they are greatly indetted to the iudgement of God and because they are not pardoned they feele themselues guiltie of death and damnation And yet notwithstanding by the trust that they haue in the mercies of God they loue the good that hee commaundeth and labour to giue him obedience This is the true wisedome and the feare which God requireth of vs and as hath alreadie bene handeled A wise man therfore Deut. 4. 6. 10. 12. Pro. 1. 7. 2. 51. 8. 13. 9. 10. Rom. 7. 24. feareth the iudgement of God which hee deserueth for his sinnes the which also hee abhorreth and detesteth and therefore by true repentance hee laboureth to auoide them and to giue himselfe vnto goodnesse and according as God doth command him by his holie woorde And being rebuked and reprehended eyther in his owne conscience or by his neighbours hee waxeth not spightful but confesseth that hee is verie miserable because of his sinnes and offences Contrarily as Solomon saieth A foole rageth and is carelesse When Solomon setteth raging against departing from euil and carelesnesse against feare wee may first vnderstande that the foole through despight and anger that hee hath to bee rebuked of God in his conscience which doeth pricke him or to bee admonished and corrected by men which set the iudgementes of God before him and doe threaten him with his vengeance by despight I say of such admonitions hee striueth to transgresse his word and to giue himself foorth on to do euil with al insolencie and dissolutenes with all iniuries ragings to the dishonour of God hurt of their neighbours The world destroyed by the flood the Sodomites Gomorrhians and Saule did so behaue themselues as may be gathered by the Scriptures And nowe at this day many wicked men doe rage after this sort euen as Iudas hath also raged fought against Iesus Christ Secondly Let vs vnderstand that wheÌ„ it is said that the foole is carelesse that Solomon doeth not attribute vnto him any true assuraunce For the sounde of a leafe shaken shal chase him Leu. 26. 36. Psal 14. 5. Esa 5. 20. c. There they shal be taken with feare because God is in the generation of the iust The wicked are like the raging sea that can not rest whose waters cast vp myre and dirte But hee doeth attribute arrogancie boasting and presumption vnto him whereuppon it commeth that the foole against his owne conscience laboureth to make himselfe beleeue that hee shal wel atchieue his enterprises and that nothing shal hurt him nor hinder him and therfore boldly and rashely doeth hee giue himselfe to doe euil The wicked Psal 10. 2. 12. 4. Esai 28. with pride doeth persecute the poore Which haue saide With our tongue wil wee preuaile c. Because ye haue saide We haue made a couenant with death and with hel are wee at agreement though a scourge runne ouer and passe through it shal not come at vs. Forasmuch as there is nothing but the only truth of God which can assure man and deliuer him truely from al feare the which truth the foole doeth despise and reiect therefore it followeth hee can not stande fast but after the former meaning And albeit the foole doeth stande fast or is carelesse yet is hee not assured but standeth still in feare and trembleth euen so albeit that the wise man feareth and that hee standeth not fast yet is he assured and certified of the helpe and goodnesse of God In this there is no repugnancie as wee may see by that which hath beene alreadie saide both of the wise man foole otherwise S. Paul would not exhort vs to make Philip. 2. â—2 an ende of our owne saluation with feare and trembling Hee woulde not haue vs to doubt of the good wil of God towardes vs nor of our saluation but hee woulde that we shoulde witnesse and â—pprooue our obedience in this that wee abase ourselues and beâ—â—me humble confessing howe miserable we are of ourselues and nowe naked of al goodnesse This feare is contrarie to the carelesnesse of fooles and wicked men wherein they waxe proude and are delighted or rather are puft vp with a vain confidence of their force and power 17 He that is hastie to anger committeth follie and a busie bodie is hated Albeit that al vertues doe agree together and that there is no repugnancie betweene them and that the worldly wise men doe say that there is al one instruction of thinges contrarie yet neuerthelesse al vices which are contrarie vnto vertue doe not agree altogether but there are some amongest the which there are great contrarieties Amongest others Solomon doeth heere set before vs two vices and doeth set them one contrarie to the other The one is choler the which sodainly breaketh foorth by woordes or by actes that are put foorth without regarde had to the ende thereof whether it shal be hurtful to a mans selfe or to his neighbours whether we shal be praised or discommended thefore whether we shal escape as we would after anger is past it sufficeth to shew his impatiencie for too make him afraide and that there may be no resistance But that is not al waies obteined for oftentimes it hapeneth that the vnpatient doe meete with as angry folkes as themselues are or with other discreete men and well ruled which can wel suppresse them and make them feele that they doe not wisely but foolishly which hurteth them Solomon doeth signifie it saying He that is hastie to anger committeth folly Hee foloweth heere our manner of speaking For wee often saye that a man woorketh folly when that which he doeth serueth to nothing but to bring him to contempt or to hinder him to destroy him in steede that hee ment to do that euil to his neighbour And when he thus speaketh he doeth wel shewe vs that wee ought to be careful to take heede lest we be sodainly angry seeing wee would haue no foolishe thing laide to our charge but woulde haue whatsoeuer we say or doe allowed to be good Saint Iames doth exhort vs saying Iam. 1. 19. 20 Mat. 5. 19. Let euerie man be slow to wrath For to preserue vs then from rebellion and to auoid punishment let vs folow the patience of our God The Lord is strong merciful and gracious slowe to anger and Exo. 34. 6. Psal 103. 8 Ephe. 4. 31. 5. 1. Collo 3. 8. abundant in goodnesse and trueth And
for to folow this wel let vs obey S. Paul who saith Let al bitternes anger c. be put away frō you But now put ye away euē al these things wrath anger maliciousnes cursed speaking filthy speaking out of your mouth Thus doing we shal not commit follie but shal work wisdō The vice that Solomon placeth against hastinesse or anger is a long secrete purpose to hurt a mans neighbour the which at the last is discouered maketh a man hated who after hauing long dissembled the anger hate that he did beare to his neighbour doth declare him such as he is labouring to put his deuises in execution This is giuen vs to vnderstande when Solomon saith A busie bodie or a man of imaginations shal be hated He doeth here shew vs what reward the malicious are woorthie of that is to say that as they haue nourished in their harts wrath hatred euē so it cōmeth to passe that they are hated as they deserue first of God as Solomon saith in his 6. chap. The Lorde hateth an hart that imagineth wicked enterprises Hee maketh them also to feele this hatred as Dauid saith Thine hande Pro. 6. 18 Psal 21. 8. ◠shal finde out al thine enemies and thy right hand shal find out thē that hate thee Thou shalt make them like a fiery ouen in time of thine anger c. When the scriptures speake thus in the name of the afflicted against busie bodies it sheweth in the secōd place that they are hated of mē as they do also wel deserue But it is not to say that it is lawful for vs to hate them which imagine euil thinges against vs for our owne sakes but inasmuch as they bee the enemies of God Oh that thou wouldest slay O God the wicked and blooddie men to whome I say departe from me Which speake wickedly Mat. 5. 44 Rom. 12. 17. Psal 139. 1◠of thee being thine enemies are lifted vp in vaine Albeit then that Solomon saith that the busie bodie or man of imaginations shal be hated yet it is not to say that he alloweth vs to hate our neighbor howe wicked soeuer he be for his owne profit or disprofit but Solomon doeth shewe vs what doeth happen vnto the dreamers of malice and what they deserue to haue And because that we naturally desire to haue the loue and fauour of our neighbours and not their displeasure except we be voide of our right wits we must here therefore learne to thinke wel and to do wel to our neighbours 18 The foolish do inherite follie but the prudent are crowned with knowledge When wee despise or reiect any thing it is very harde to obteine and get it but if we bee careful as wee ought to followe any thing wee easily get the possession thereof Wherefore if the foolishe haue neither knowledge nor wisdome we ought not to wonder at it for as wee haue seene they reiect it And in steede of that Pro. 1. 7. 2◠they are earnest after folli◠and therefore they obteine it as Solomon doeth signifie it saying The foolishe doe inherite follie It is not of late but of old as it is heere signified after a sorte by the preterperfectence of the verbe which Solomon in his language vseth saying They haue inherited And so this inheritance is come or descended from father to sonne and hath beene more carefully kept than if it had beene any good thing But suche is the nature of man when hee is left vnto himselfe that hee is rather geuen to vanitie then to any profitable woorke rather to follie then to wisedome and is more delighted with ignorance then with knowledge Wherefore he is wel woorthie to inherite nothing that excelleth and they which folowe him can gather no profite thereby sith hee hath nothing but follie for a man can not take that of his heritage which it hath not Let vs therfore first vnderstād that we are here admonished not easily to beleeue all kind of words and to suffer ourselues to be deceiued Pro. 1. 26. as fooles for of such simplicitie or lightnesse there can come but folly which is not onely vnprofitable but also hurtfull Secondly let vs not greatly desire the companie of the foolish and to gette their acquaintance and familiarite for sith they possesse nothing that is ought worth we can haue nothing but hinderance to keepe them company though there were no other euill but this that wee loose our time amongst them except we rebuke chide and threaten them as they deserue partly to declare that we will not communicate with their vnfruitefull workes of darkenes partly for to labor to bring them againe to a sounde vnderstanding that they may bee turned away from folly and to giue themselues vnto wisdom for to be discrete and well gouerned By this meanes they shall not come to be blamed nor shamed for their folly but to bee magnified and honoured Solomon doeth pronounce it when he saieth but the prudent are crowned with knowledge As good worldly husbandes doe labour to get and to haue their possessions and heretages about them and do therin greatly delight for to see their houses to be compassed round aboute with goodly fieldes meddowes and vineyards and other earthly commodities and when they can safely keepe and defend their goods they are praised and honoured of the worlde and esteemed as young kinges euen so the prudent which do spiritually labour which are gouerned by the leading of Pro. 13. 16. the holy Ghost and worke all by knowledge do so abounde in the same that they are therefore in great estimation and account with them which do abhor foolishnes loue knowledge whatsoeuer is done and ruled therby After this sorte are the prudent crowned with knowledge aud it is veey meete so to vnderstande it For the Scripture hath a crowne and also vseth to giue a crowne for ornaments of glory honour and magnificence also for abundance as it is said He hath spoyled mee of mine honour and taken the crowne away from my head For thou hast made him little lower then God and crowned Iob. 19. 9. Psal 8. 6. 21. 4. 5. 43. 65. 12. 103. 4 him with glory and worship c. For abundance Euen as it is said of the foolishe that they inherite folly because they haue nothing else about them that for this very cause they are cōtemned euen so it is saide of the prudent they are crowned with knowledge because that the same is abūdantly shewed foorth both in their words and deedes this is the cause and why they are esteemed And that wee bee not deceiued in this worde knowledge let vs not thinke to be prudent when wee haue muche read and reteined humane sciences for humane sciences are but vanitie and folly of themselues and doe nothing serue but to puffe vp a man to make him boast and bragge which is great folly But then are we wise and