such haters as bring harme to our goods bodyes or good name by a stronger reason wee must carefully flye from them which hate our saluation which are enemies of the crosse of our Lorde Iesus Christ without the which we haue neither saluation nor life and so consequently are our enemies as also Saint Paule doeth wel signifie Acts. 20. 29. Rom. 16. 17. 18 it calling them greeuous wolues which will not spare the flock and yet notwithstāding wil speake fauourably for to draw disciples after them but we must not beleeue them We must beleeue them Phi. 3. 17. 18 which folowe S. Paule as hee exhorteth vs to be followers of him 26 Hatred may be couered by deceite but the malice thereof shall bee discouered in the congregation Solomon following that which he hath saide in the twoo former sentences doeth shewe nowe againe what the hatefull seeke when hee laboureth to dissemble and to hide his hatred by the dissembling of his lippes and by the fauourablenes and sweetnes of his voice that is to say that he seeketh to deceiue him whom he hateth to take him to hinder and to hurt him before he can know it til after he is caught and had by the backe and cannot escape Loe what the hateful seeketh when he hideth his hatred But he deceiueth himselfe for nothing is so hid but at one time or other it commeth Mat. 10. 26. to light And therefore let the hateful dissemble and hide his hatred so long as he wil saying he intendeth no euill against his neighbour or such like wordes for to disguise himselfe and to counterfeit and to deceiue his neighbour his hatred shall not remaine couered but his malice as saith Solomon shal be discouered in the congregation He thinketh to hide his hypocrisie malice and crueltie from twoo or three but God will discouer and defame him before many Though it is not heere in this present life yet shal it be in the congregation of his Angels and of his elect Let vs vnderstande that Solomon by this sentence doeth admonishe vs that wee shoulde bee gentle softe and louing and that wee shoulde walke vprightly and in the integritie of our heart one towardes another without dissembling Thus doing wee shal not bee diffamed in this worlde before the congregation of the Lorde nor at the last day before his Angels and elect Likewise hee doeth admonishe vs that wee shoulde not bee ouermuch pensiue though through the hatred and malice of the wicked our righteousnes or innocencie be not made manifest and reuealed for it shal come to light the time that God hath appointed and as sayth Saint Paul Some mens sinnes are opened before hand come to iudgement other some do follow after 1. Tim. 5. 24. 25. 27 Hee that diggeth a pitt shall fall therin and hee that rolleth a stone it shal returne vnto him The holy Scripture so vseth by similitudes for to shewe the wicked that the wicked enterprises they take in hand against their neighbours for to destroy them are not only vnprofitable but also hurtefull and noysome And amongest others it setteth foorth the similitude of them which hunt the great and wilde beastes or such Psal 7. 16. 9. 16. 57. 7. Iere. 18. 20. beastes as are hurtfull as Lyons Beares Wolues and Foxes These hunters make pitfalles and couer them ouer with greene turues that the beastes may not perceiue them and that in running ouer them they may fall and tumble vnto the bottome and sometimes forgetting the place where they lye and running after the beastes to make them fall in they themselues often times tumble in headlong Solomon doeth now vse the like similitude saying He that diggeth a pit shall fall therein Whereby he sheweth that so farre it is off that the wicked profite by their wicked enterprises that rather thereby they seeke their destruction and finde it ere they know it And for to expresse this same yet further and to shewe that albeit the wicked are strong and lustie yet they shall not auoyde the euill they thinke to doe vnto other but it shall come to them and ouerthrowe them He addeth another similitude the which is takē of a man that stādeth at the foot of an hil with his arm casteth vp a stone not taking heed of the same which falleth faster more swiftly thē it moūted went vpward stādeth stil not caring for it and is sodainely ouerthrowne of the stone Wherein the faythful are admonished not to feare the deuises and enterprises of the wicked but seing them vexed with them let them patiently looke for the issue which it shal please God to sende and the euil shal not destroy them but themselues that woorke it Pharao did inuent much euil against the children of Israel Saule against Dauid Iudas against Iesus Christ but the ende hath shewed the trueth of this present sentence And though wee shoulde not see the experience thereof in this worlde yet shal the last day shewe it that the wicked haue sought their owne destruction in going about to destroy others And if they which inuent but our temporal destruction shal receiue their rewarde worthy of their paine and labour by a stronger reason must they which seeke to intrappe mens consciences to destroy their soules to looke for a grieuous and feareful punishement as the Pope and his bande 28 A false tongue hateth the afflicted and a flattering mouth causeth contention The worlde is not satisfied to see the affliction of the miserable after the outwarde apparance but laboureth to adde affliction vppon affliction as the wife of Putipher Iosephs maister in Egypt was not contented that Ioseph shoulde bee a poore slaue but for Gene. 39. Exo. 1. 33. to afflict him further she vsed a false and lying tongue against him Pharao also was not contented that the people of God were subiect vnto him but made wicked lawes for to oppresse them and make them more miserable The neighbours of the children of Israel as the Moabites Ammonites Edomites and Ismaelites laboured more and more to kindle rage and fury against them The Babylonians procured lawes and proclamations to be made to afflict the poore Iewes the more that they helde in captiuitie and as it is saide when we wil kil a dogge wee wil say and lay to his charge hee is madde In al times this hath bene seene prooued after the which Solomon speaketh when he saith A false tongue hateth the afflicted Wherein wee haue to note that that which Solomon calleth a false tongue he afterwards calleth a flattering mouth because that the custome of lyers for more better to deceiue and to hurte is to flatter that they may more easily execute that which they haue conceiued through hatred And to the flattering mouth hee attributeth contention which is the frute proceeding from hatred for hee that hateth desireth nothing but to raise vp contentions against them whome hee hateth that hee may ouerthrowe and destroy
day they continue Solomon doth shew it when he saith 2 She standeth in the top c. This is the same that hath bin saide before in the first Chapter verses 20. 21. But besides that which was there said we must note that Solomon vseth both there and heere a Verbe that signifieth to crie aloude either for ioy or for sorrow Nowe when hee crieth after men and that it is not for any vertue they haue but rather to reproue them for their sinnes then it followeth that the crye is made for griefe and sorrow That it is after men he expresseth 4 O men c. And that it is not for their vertues he sheweth when he calleth them ignorant and fooles saying 5 O yee foolish men vnderstande wisedome c. But although respecting them with whom he hath to doe hee is minded to crie for sorrow pitie and compassiō that he hath to see thē without vnderstanding and without hart yet he crieth chiefly for an other respect to wit because it is his duetie to crie and also that hee crieth not by pronoūcing vaine friuolous things as he declareth 6 Giue eare for I wil speake c. When Solomon in the person of wisdome is not greeued with much speaking but vseth copy and is plentifull in wordes saying I call you my voyce crieth vnderstande be learned hearken hee sheweth vs the great compassion that hee hath of the foolishnesse of men and therewith speaketh cheerefully and doth shewe vs that albeit that after the outwarde apparance wee thinke not to profite by preaching by exhortations and corrections that yet we must not be greeued too doe our office of teaching exhorting correcting reproouing and threatning by following Moses the Prophetes Iesus Christe and his Apostles And also albeit that the ignorant and foolish that wil not yeeld vnto the trueth but followe wickednesse and lying doe wel deserue to be deceiued by lyes and be left in a reprobate sense that yet our office is to speake of excellent thinges worthy to be proclaimed and which are so cleare and manifest that none can bee deceiued in hearing them so that any man cannot be turned from righteousnesse and equitie but that they shew the right way of them rather Solomon doth giue vs well to vnderstande this same when after hauing promised notable excellent or cleare thinges hee promiseth to teach thinges that are right by the opening of his lippes Wherevpon the reason followeth 7 For my mouth shall speake the trueth c. When Solomon setteth trueth in his mouth that speaketh notable things hee 1. Cor. 1. 2. 4 Col. 2. 8. sheweth that the Minister for to declare excellent thinges must not come with highnesse of wordes or wisedome neither must his preaching stand in inticing words of mans wisdome but in pure trueth also that the people should take heed to be ouertakē by Philosophie and vaine deception according to the tradition of men and institutions of the worlde Moreouer when Solomon placeth trueth against wickednesse we ought to vnderdande that the trueth standeth not onely in wordes but in sinceritie of hearte in vprightnesse of conscience in holy thoughtes in good desires and in a strong and liuely faith the which worketh by loue not fained doing good and righteous vnto the glory of God and profite and edifiyng of our neighbour thus doing wee may truely say with Solomon My mouth shall speake the trueth We must also vnderstand that whatsoeuer is contrary vnto the trueth is wickednesse and wee must abhorre and detest it though it haue an external faire appearance and that the wise men of the worlde doe praise it neuerthelesse Solomon speaketh heere chiefly of the doctrine of trueth the which is pronounced for to turne man away from his wickednesse and to guide him vnto iustice and equitie the which he sheweth when he faith 8 Al the words of my mouth c. If thē we would be preserued from frowardnesse and dissolution we must followe the sayinges of wisedome which teacheth vs by Solomon and by the Ministers of trueth whose doctrine tendeth to none other end then that al wickednesse being forsaken we shoulde giue ourselues vnto righteousnesse by deniyng all superstition and idolatrie all infidelitie and distrust all filthinesse and dishonestie all iniurie and wrong al deceipt and vnfaithfulnesse and that wee shoulde serue one onely God by faith in spirite and trueth and our neighbours in loue seeking that which is for their profite in al honestie chastitie It is the righteousnes that is taught vs by the sayings of wisdom to the which we must be very attentiue if we would easily attaine therto and not to remain in ignorance if we wil find them plaine he declareth saying 9 They are all plaine c. Also none but the carelesse ignorant and contemners doe finde the worde of GOD troublesome hard sharpe and seuere It behoueth vs then to be learned to be diligent to get knowledge and to preferre it before al thinges that can be desired in the worlde how precious soeuer they be Solomon doth cal vs therevnto when he saith 10 Receiue mine instruction c. Then shall we haue true knowledge Chap. 2. verses 1. 2. 3. 4. 5. It is not without cause that he doth thus admonish vs as he doth shew saying 11 For wisedome is better then precious stones c. This is the same that he hath saide in the 3. Chapter in the 13. 14. 15. verses and also againe in the same Chapt. in the 16. 17. 18. 19. 20. verses he hath shewed in what sort it is better The reasons that he hath giuen vs heeretofore ought to be sufficient to make vs careful to followe wisedome and to be diligent hearers of his sayings but for to stirre vs vp furthermore Solomon doth shewe vs here againe how wisdome is better when he saith 12 I wisdome dwell with prudence c. What abundance of wealth and what ease and pleasures soeuer man can haue yet hee is neither the wiser nor discreter thē if he were poore miserable but in what state and condition soeuer we be yet if we haue wisedome wee are discrete and wel aduised and gouerned Better is the Eccle. 4. 13. 9. 15. poore and wise childe than an olde and foolish king which wil be no more admonished And there was founde therein a poore and wise man and he deliuered the citie by his wisedome And because there is none of sounde iudgement which doth not much more desire to haue discretion and counsell for to be able to gouerne himselfe and to keepe himselfe from hurt and danger rather then to haue great riches and therewith to be ignorant and foolishe it followeth thereof that wisedome is best I say expresly of sound iudgement for we must not make cōparison of things after the opiniō fantasie of people which are of a frowarde or corrupted iudgement as are al they which haue their minde on this worlde they care
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
shee offer her selfe vnto vs and bestowe her riches vpon vs so much as shal be expedient But to finde this house wee must knowe where it is builded and of what matter and howe it is placed First of al although that heere wee heare spoken of a house and of buylding yet must wee not ymagine any thing that is earthly or carnal For wisedome is not like vnto the Princes of this worlde who as they are earthly so doe they builde their houses on earth and of earthly matter and doe set and grounsel them vppon lyke matter Wisedome is diuine heauenly and spiritual Likewise her house standeth in heauen about the throne of GOD there shee hath layed the foundation on herselfe If then wee wil finde wisedome Heb. 13. 14. wee must aspire vnto heauen For also heere wee haue no continuing Citie but wee seeke one to come And therefore our conuersation shoulde bee in heauen so that wee should not walke after the fleshe but after the spirit If we thus looke vp to heauen this house of wisedome is made ours not by merite but because GOD hath prepared it for vs if wee folowe the faith of the holy patriarkes of whome it is written They al dyed according to faith c. And therefore wee may say with S. Paule For we know that if our earthly house of this tabernacle be destroyed Heb. 11. 13. 2. Cor. 5. 1. wee haue a building giuen of God that is a house not made with handes but eternal in heauen Now we must vnderstand that as the foundation is spiritual and heauenly euen so is the building therevpon whereof one part is of the Angels which kept stil their first state and haue not forsaken their dwelling nor country for if they had not bene grounded on this foundation they could not nor had beene able to haue standfast Saint Paule doeth wel signifie it when he saith that the Father in the dispensation of the fulnes of times Ephe. 1. 10. 2◠might gather togither in one al things both which are in heauen which are in earth euen in Christ c. Hee is also the head of the Angels as immediatly thereafter hee sheweth saying that the father hath set him at his right hande in the heauenly places c. Hee Col. 1. 15. is the first borne of euery creature For by him were al thinges created The Angels then are a parte of wisedoms familie The other parte of this house are the elect and faithful called vnto the knowledge of the Gospel and regenerate by the holy Ghost Our Lorde doth so signifie it when he saith If any man loue mee hee wil keepe Iohn 14. 23. 1. Cor. 3. 16. 2. Cor. 6. 16. my worde and S. Paule saith Know yee not that ye are the temple of GOD and Yee are the Temple of the liuing GOD. But some wil say that if the elect are the habitation of wisedome that this house is distinguished and that it is not all spiritual and heauenly for men though they bee elected are earthly and carnall The complaint of Saint Paule doeth wel shew it so doth also the battaile betweene the flesh and the spirit I answere that man in so Rom. 7. 14. Gala. 5. 17. Iohn 3. 6. much as hee is borne of the fleshe is fleshly and doeth the woorkes of the fleshe and so is not of the house of wisedome and cannot possesse the kingdome of God But inasmuch as hee is regenerate by the spirite and walketh according theretoo and not after the fleshe hee is spiritual and so is of the house of wisedome and belongeth vnto the kingdome of GOD. Saint Paule doeth so giue vs to vnderstande it when for to giue the reason wherefore hee calleth the faithfull the temple of GOD hee saieth The spirit of GOD dwelleth in you knowe yee not that 1. Cor. 3. 16. 6. 19. your bodies are the temples of the holy Ghost To the end then that wee may bee the spiritual house of wisedome wee must bee renewed that wee may put of our olde man mortifying our earthly members Saint Peter also doeth shew it saying Laying aside al maliciousnesse and all guyle and dissimulation and enuie Col. 3. 9. 1. Pet. 2. 1. and all euill speaking as newe borne babes desire the sincere milke of the woorde c. In this manner wee are fellowes vnto the Angels You are come to the companie of innumerable Angels And the Angel saieth I am thy fellowe seruant and one of Heb. 12. 22. Apo. 19. 10. Heb. 1. 14. thy brethren which haue the testimony of Iesus Christ It is no wonder thereof seeing they are our ministers Nowe as touching wee haue companions and ministers so pure wee must also studie to bee pure and cleane that the house of wisedome may be pure and cleane For to finde wisedom then it is not needeful for vs to runne hither and thither but only to clense ourselues Thus dooing though wee remaine on earth our conuersation shal bee in heauen ◠Cor. 7. 1. Philip. 3. 20. Whereuppon followeth that our earthly mansion doth not hinder but that the house of wisedome should be heauenly For to shewe how and whereon this house is set hee saith that wisedome hath heawen out her seauen pillers that is to say many for the number of seuen is taken for a great number vncertaine Also we know not the number of the pillers that wisedome hath made and ordered since the creation of the worlde to this present shal make and ordeine vntil the last day for to mainteine sustaine and repaire his house We know wel there hath bin shal be more then seuen but how many more we know not For it lyeth not in vs to number the holy Patriarkes Prophets Apostles Euangelistes Pastors and Doctors that wisdom hath placed and wil place in her house which is the Church and houshold of God Those are called pillers of the house and buylding of wisedome because that through their holy conuersation and pure doctrine of truth by supplications prayers thanks giuing by warnings and corrections by exhortations reprehentions to bee shorte by the ministery wherein God hath set them they haue borne vp doe beare vp shalbeare vp vnto the worlds end this house of wisedom Not that wisedom which is the true foundation is not able and strong ynough for to vpholde it when also she vpholdeth the pillers with al the rest but it so pleaseth him to honor men vsing their ministerie without the which she could worke wel ynough vpholding and mainteining her house of her own selfe yea al things in heauē earth but bearing with our rudenes applying herselfe vnto our smal capacitie shee openeth herself vnto vs she vpholdeth and keepeth vs in holines righteousnes and truth by the meanes of our brethren like vnto vs. Otherwise we should be confounded with his great glorie maiesty That by the Pillers the Pastours are signified is shewed vs in
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 cōsume 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
it when hee saieth The wicked woorketh a disceitful woorke By the which woordes wee must vnderstande that not onely they deceiue others but also thēselues they perswade themselues they cannot fal from their degree and state and that al must happen as they woulde haue it but whatsoeuer they take in hande and doe commeth to nought against their expectation The woorde of disceite doeth shewe it vs very wel so doeth the seconde part of the Antithesis or cōparison also when immediatly Psal 5. 12. hee saieth But hee that soweth righteousnesse c. Hee setteth the seed of righteousnesse against the woorke of the wicked and the sure rewarde against lying or disceitfulnesse Wherein wee may vnderstande that the sowing of righteousnesse is by assurance wee haue in the goodnesse of GOD and by the feare and reuerence that wee haue of his woorde and the greate desire wee haue for to obey him and giue ourselues to liue according to his commandementes whereby hee woulde that wee shoulde liberally and with a good wil helpe the necessitie of our neighbours The scripture exhorteth vs thus to sowe Breake vp your fallowe Iere. 4. 4. grounde and sowe not among the thornes bee circumcised to the Lorde and take away the foreskinnes of your heartes c. Sowe Oseas 10. 12 to yourselues in righteousnesse reape after the measure of mercie breake vp your fallowe grounde for it is time to seeke the Lorde til hee come and raine righteousnesse vpon you Hee which soweth 2. Cor. 9. 6. sparingly shal reape also sparingly and hee that soweth liberally shal reape also liberally Bee not deceiued GOD is Gal. 6. 7. 8. not mocked for whatsoeuer a man soweth that shal he also reape For hee that soweth to his fleshe shal of the fleshe reape corruption but hee that soweth to the spirit shal of the Spirit reape life euerlasting Thus by these scriptures wee see what it is to sowe and that the rewarde is not disceitful but true For they which sowe doe not loose their paines they receiue the fruite which is sayde a sure rewarde because it doeth not faile nor neuer shal but the righteous shal possesse it for euer It is the trueth that Solomon setteth against disceite but although that the wicked which doe abuse and deceiue others are wel woorthy to be againe deceiued and not to enioy that which they thinke and looke for that they deserue to be destroyed yet notwithstanding if contrary to them wee giue ourselues to sowe righteousnesse let vs not therefore challenge any merite but let vs altogither waite vpon the grace and mercie of GOD not deceiuing ourselues by and about his woorde rewarde and wages as if God were bounde vnto vs for to recōpēce vs for our seed of righteousnes For albeit there is a couenant bande betwene man and man to giue reward vnto them Leui. 19. 13. Deu. 24. 14. Col. 4 1. Iam. 5. 4. which labour for vs The workmans hire shal not abyde with thee vntil the morning Yee maisters doe vnto your seruants that which is iust and equal knowing that ye also haue a maister in heauen Beholde the hyre of the labourers which haue reaped your fields which is of you kept backe by fraude crieth and the cryes of them which haue reaped are entred into the eares of the Lord of hostes yet what righteousnesse soeuer we sowe we cannot make GOD bounde to giue vs any rewarde no more then the toole or instrument can for the goodnesse and finenesse of metal make the workeman bounde to it If we do any good woorke it commeth of the grace of God which guideth vs and stirreth vs vp wee are no more but his instruments Not that we are able of ourselues to thinke any thing as of ourselues but our sufficiencie is of God For it is 2. Cor. 3. 5. Phi. 2. 13. God that woorketh in you both the wil and the deed euen of his good pleasure Moreouer we are slaues and bonde men therefore our God who hath redeemed vs with the precious blood of his Sonne cannot stand bounde to vs what righteousnes soeuer wee worke we are vnprofitable seruants we haue done that which was Luke 17. 10 our duetie to doe Therfore when the scripture doeth offer and set before vs a rewarde or hyre let vs make no account of merite but let vs magnifie the grace and bountifulnesse of God whereby wee obteine eternal life the which is called a rewarde not because wee winne the same but for that that Iesus Christ hath gotten it for vs that after al our laboures the same is giuen vnto vs. It is the gift of GOD and not of woorkes lest any man should boast himselfe Ephe. 2. 8. 9. 19 As righteousnesse leadeth to life so hee that foloweth euil seeketh his owne death What worke soeuer we take in hande in this world our intent desire is to profite thereby and by the meanes wherof we may liue and bee at our ease and thus we labour to obteine a good rewarde of our worke which we would not misse and loose And the which for to attaine Solomon hath shewed vs howe wee must forsake the worke of the wicked and folow righteousnes by doing good vnto our neighbours Nowe when he saieth As righteousnes leadeth to life c. he sheweth what this sure reward is that is to say life And forasmuch as the wicked do liue in this world euen with greater carnal ioy then the righteous the which doe seeme often in the sight of the eyes to be rather dead then liuing for the troubles and pouerties miseries and persecutions that they suffer whereupon also through the weakenesse of their fleshe they doe complaine and say Haue mercie vppon mee O Lorde for I am in Psa 31. 9. 10 Psal 88. 1. 2. 3. trouble mine eye my soule and my bellie are consumed with griefe For my life is wasted with heauinesse and my yeeres with mourning O Lorde God of my saluation I crye day and night before thee Let my prayer enter into thy presence encline thine eare vnto my crye For my soule is filled with euils and my life draweth neere vnto the graue it foloweth that the life which is here spoken of is not the temporal life although it commeth of the gifte and grace of God howe miserable soeuer it bee as the faithful doe vnderstande ◠22 for they confesse God to be their Creator but it is the euerlasting life whereof the wicked are depriued for euer as Solomon doeth affirm saying So he that foloweth euil seeketh his own death Forasmuche as the temporal death is common to al men Eccle. 9. 2. and al thinges happen alike to al men and also that temporal death is an entrance vnto life it foloweth wel that the death which they seeke which folow euil is not the temporal death though it be vnto the wicked a part of their euil as an entrance vnto eternal death whereof here
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 aâ—â— 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 thaÌ„ks We learne then that we must fly such kinde of people and haue no acquaintaÌ„ce 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
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
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 Notwithstāding 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 Solomō 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 thē 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 thē except they please Nowe after what sorte soeuer he calleth them greate yet doth hee put them in minde of their office teaching them
this care bee naturall in vs notwithstanding wee prosper not if wee haue not the hearte in good plight as they say indewed with natural vnderstanding and that wee bee of a quicke wit and foresight For the foolishe and brainelesse sort oft put their life in great hazarde and in steede of finding goods loose the same and marre al they goe about and if wee loue so much this brief and transitorie life and the fraile and brickle goods for the maintenance of the same wee ought farre more to loue the heauenly life and felicitie which is eternal but of ourselues we cānot come to this loue for we are fooles wicked negligent slouthful and so we are loose of courage and faint hearted whervpon ensueth the destruction of our soules and way to death and to loue our soules wel and to enriche them it behoueth vs to bee prudent in heart as Solomon saith He that hath a heart loueth his soule and keepeth prudence to finde riches But when wee haue naturally a lacke of hearte wee cannot haue it of ourselues because wee cannot or will not change our nature That is the worke of GOD as wee ought to vnderstande by his promises wherefore we ought to pray Deut. 30. 6 Iere. 24. 7. Ezech. 11. 19 36. 26. O God create in mee a pure hearte and renewe in mee the spirite of righteousnesse And also by that which hath bin oftentimes touched of him that wanteth heart and is loose of courage And by that which hath beene touched in the 15. Chapter and the 31. 32. wee may and ought to vnderstande that hee possesseth hearte which is so instructed by the worde of GOD that by the same he hath sound iudgement and good aduise to conduct himselfe in the feare and reuerence of the Lorde and hath a good will and right affection to yeelde himselfe obedient to God and helpeful too his neighbours He that is such a one loueth his soule and not as Worldlinges doe and Epicures which studie to liue at heartes ease and haue the fauour and support of the worlde without any contradiction or resistance Such men are much deceiued as our Lorde Iesus Christe sheweth vs. But the man that hath a hearte loueth his soule in such maner that he hath a care to gouern it according Mat. 16. 24 Iohn 12. 25. to the wil of God prest to endure with pacience al maner afflictions which it shal please the Lorde to sende In this manner hee keepeth prudence which leadeth him to those goods which are proper to preserue his soule whom he loueth Now the goods which he getteth is the fauour acceptable to the Lorde by the which hee obteineth that his sinnes bee not imputed to him but is made partaker of the iustice of Iesus Christe by the which he commeth to euerlasting life Let vs note in the rest that although there bee none but God which prouideth of his owne meere grace and good wil al that which is necessary for vs for the time present and the time to come aswel for our bodies as our soules Notwithstāding this letteth not but with sound iudgement prudence and good aduise wee may followe those meanes by the which wee prouide for this life and doe that which is good and necessary for our health For it is no inconuenience that GOD doethal and wee bee his instruments by the which hee worketh What heart then soeuer wee professe what prudence or vnderstanding wee haue let vs reknowledge in veritie that it is onely God which willeth and accomplisheth and to him let vs giue all praise and glorie in al thinges 9 The false witnesse shall not escape vnpunished and hee that speaketh lyes shal perish Beteweene the fift sentence of this Chapter and this is no difference sauing in the ende of the fift sentence there is Shall not escape and in this Shall perishe which is the exposition of shall not escape And so this is here a repetition not vnprofitable to the wel disposed for they are againe warned that God greatly detesteth false witnesse bearers and lyars and therefore they to bee careful to thinke and say the trueth and flee all lying This repetition also serueth to make the false witnesse bearers and lyers more blame woorthy when they haue once despised so many warninges and not taken heede to amend 10 Pleasures are not seemely for a foole much lesse for a bound man to haue rule ouer Princes Although the wicked which despise true sapience and are therefore called fooles haue commonly good store of goodes eyther by succession or giftes or by their owne industry and that they enioy them in delight and heartes ease at theyr owne pleasure and that because they spende the time gallantly and make good cheere they are therefore accompted worthy to liue and haue abundance of riches notwithstanding because they haue not the feare of God with them and be not his children it were more fit for them to haue no riches at all And that which they haue they vsurpe it wrongfully by what title soeuer they possesse it Wherevpon ensueth that they cannot vse it nor rightfully enioy it at their ease and pleasure Solomon pronounceth it saying Pleasures are not seemely c. As when we know any one to be a thiefe liue by robbery we cannot nor ought not to allowe his wickednesse nor affirme his life good and honest but rather iudge it disordinate and detestable So before God who knoweth the foolish it is not found fit that they liue at their pleasure and ease of theyr fleshe although hee permit them as is seene For there is none in the world according to outward apparance that haue more their pleasures then the foolish and wicked And as God which knoweth all alloweth not that the foolish haue their pleasures to the damage of the miserable afflicted Euen so when God hath opened the eyes of his seruantes and principally those which he hath lifted vp in preheminence and geuen too vnderstande the wickednesse of the foolishe they ought too detest and hate those fooles whome they see so at theyr ease For they cannot enioy the delightes of this worlde without greate disorder And although a man cannot perceaue it alwayes yet it ceasseth not to boe a greate hinderaunce to the feeble simple and innocent of whome the foole makes no accompt but rather studieth to afflict vex them pilling and polling them or refusing to pleasure them to enioy the better his owne ease and pleasure Then if pleasures are not seemely for fooles who notwithstāding seeme fit to enioy them because they are rich or of noble parentage and in authoritie or because afore time they haue taken paynes to liue lastly at their ease If to such people I say pleasures are not seemely by a farre more reason it is not fitting that inferiours shoulde enterprise ought against or aboue their superiours to put themselues in their ease or haue their pleasures to the preiudice of their
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 affectiōs poisoned their desires replenished with rācor 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