to giue ourselues wholy with constancie and perseuerance he doeth therein teache such as are ministers of his worde howe they ought to behaue themselues towardes them they teache First of al except they knowe them to be desperate indurate and obstinate mockers and scorners of good counsel holy exhortations and wholesome corrections persecutours of the trueth and of the louers thereof they ought to speake louingly as the father doth to his sonne SecoÌ„dly as though through weakenes and dulnes they had not wel vnderstoode and borne away the former instructions let them begin to preach the same again vnto their hearers not twice but thrice yea foure times and more oftener if neede require let them not waxe weary of admonishing one thing often Thirdly let them labour to vse such vehemencie that they may not onely awake vpp their corporal eares but also stirre vp al the senses of man to vnderstand receiue keepe their exhortations for to go forward constantly in them in no wise to forget them Hee also giueth a lesson euen to vs al First of al that as hee speaketh amiably so should we also loue imbrace his exhortatioÌ„s as he declareth himself to be our father saying My sonne so we also should shew ourselues his children acknowledging him to be our father not onely generally but also particularly yea father of euery one of vs as he himselfe declareth saying to euery one of vs My sonne Nowe seeing hee hath no neede of vs and that wee can doe nothing without him we are very vnthankful very blockish and beastlike if we doe not confesse him to be our father also shew ourselues to be his children For to doe this wel we must giue diligent eare vnto his wordes the which Solomon calleth his not that hee is God but onely his Minister and his instrument by whoÌ„ he sendeth his wordes and therefore inasmuch as they come froÌ„ his mouth he calleth them his For throughly to vnderstand them he would haue vs applie wholy our eares preparing them to heare what is said vnto vs in the sermoÌ„s that our eies also shold be opeÌ„ without turning away froÌ„ them by distrust and vncertaintie by rebellion and disobedience by contempt and disdaine but that we shold haue them in so great estimation that we should neuer suffer them to depart from vs but that our heartes should be continually armed with them as he teacheth vs when he saith 21 Let them not depart from thine eies Heereby wee learne that Solomon requireth faith and obedience of vs and so that he is both a law giuer and an Euangelist as hath beene saide heere afore in the first Chapter For when he calleth vs to heare to prepare our eares it is to the end that we shold do according as we shal be coÌ„manded It is also to the end that we should beleeue that which shal be preached vnto vs. For faith coÌ„meth by hearing Rom 10. 17. and hearing by the worde of God But Solomon doth yet expresse this same more plainely vnto vs when he addeth Let them not depart c. For he speaketh not here of the bodily eies the which â—r not capable of the word which is spiritual but of the thoughts and inward mind where with we imbrace the law of God to obey it without declining from it Likewise by the Eies he meaneth the knowledge and intelligence whereby we delight in the worde of God and are assured of his goodnes of his loue toward vs as he doth declare the same by his gracious promises which are a parte of his worde That we must thus vnderstand that which hee saith of the eyes it is manifest enough but againe hee giueth the same to be vnderstood when he saith immediately after But keep them in the mids of thine heart there the eies of the body see nothing The scripture also in diuers other places speaketh of the eies in the same sense Mine eyes are euer toward the Lord. I lift vp mine eies to thee that dwellest in the heaueÌ„s The eies of the blind shal see Psalm 25. 15. 4. 21. 1. 23. Esay 29. 18. 31. 3. 35. 5. Mat. 6. 22. Iob. 11. 40. out of darknes The eies of the seeing shal not be shut the eares of them that heare shal hearken Then shal the eies of the blind be lightened and the eares of the deafe be opened The light of the body is the eye If thou diddest beleeue thou shouldst see the glory of God And when Solomon hath beene already so careful to commend wisedome vnto vs in like sort as he now commendeth vs his wordes we must vnderstand that by his wordes he guideth and leadeth vs vnto wisedome and that otherwaies we cannot attaine vnto it and consequently that his words are not earthly but diuine Furthermore forasmch as he calleth euery one of theÌ„ his sonne not carnally but by adoption and regeneration of the holy Ghost to whom he directeth his word we ought to be assured that we are the children of God when we gladly heare the preaching of the Gospel and doe diligently frequent the same and doe yeelde our heartes and vnderstandings therevnto to be guided in true obedience and assurance of the goodnesse of God towardes vs and to forsake al rebellion and to cast of al distrust in soundnes of heart voide of al dissimulatioÌ„ hypocrisie Besides this for to learn well our lesson in that which Solomon coÌ„tinueth and often telleth the same exhortatioÌ„s we must acknowledge our weaknes ignorance by desiring to bee fortified wel instructed wee may not be greeued ofteÌ„ to heare one doctrine that the same admonitioÌ„s repreheÌ„sioÌ„s be ofteÌ„ repeated vnto vs that we do not only prepare our eares to heare the sermoÌ„ but that we subdue al our seÌ„ses as SolomoÌ„ teacheh vs saying Let them not depart from thine eies For albeit he speaketh of the spiritual eies yet wheÌ„ after the custome of speaking men refer the sight vnto all the senses there is no incoÌ„uenience that by this kind of speach we should vnderstand that we must captiuate all our senses vnto the worde 22 For they are life As Solomon doth often exhort vs one thing so also for to encourage vs to follow his exhortations to Verse 4. 10. 13. Cap. 3. 2. 8. 16. 22. confirme vs more and more in the assurance of Gods goodnes he repeateth oftentimes the very same promises that hee hath made heere aboue After the custome of the worlde that which is most vsed is least of al esteemed and also it is said that men are weary to eate alwaies of one loafe Wherfore it might seeme to be good that Solomon did not so often set foorth one promise for feare it should be despised But as a very healthful stomack that doth well digest doth not refuse any good meat though his diet be not chaÌ„ged and that the same meate bee often giuen him euen so hee
be stirred vp for to gouerne themselues wel and honestly For loue is pacient c. 1. Cor. 18. 4. 19 For mine husband c. Albeit that the harlot hath alledged her sacrifices and vowes that shee hath perfourmed and paide for to shew that it was lawful for him to giue ouer himselfe yet she knoweth well that she doth euil euen so doth the young man as it appeared by the twilight or mistie morning c. It appeareth nowe againe in the absence of her husband the farre iourney and the day appointed are heere alledged for it is as much as if hee did say that she knowes well that she will commit wickednesse that she durst not do her husband being present and yet though he is absent that she woulde not be so bolde but that she knowes that hee is gone a farre iourney and hath matters of waight in his mind as it is noted by the bagge of money and also that hee had tolde her the day of his returne againe for otherwise she would be afraid to be taken in the act doing And in the holding herself assured she laboureth to assure the young man that hee shoulde not feare to bee hurt or haue shame on her husbandes parte the which were not needeful except the whoremonger knewe wel that hee doeth euil in committing such filthinesse But besides this we doe first learne that the married man ought not to absent himself far of frō his house chiefly if he haue a daintie dame for he leaueth her in danger and if he himselfe be not very chast is assaulted of many lustes from the which he should be exempted being at home with his wife Secondly that it is not the greatest blessing that can happen vnto a woman to be richly married and chiefly whē to encrease the goods the husband must trauel abrode It happeneth also that the riche man for to take his pastime and to recreate himselfe taketh in hande long voyages which are not necessary but hurtful both to his family and to the poore for whose helpe in their necessitie he shoulde stay himselfe c. 21 Thus with her great craft c. By suche persuasions the vndiscrete doth feele that the lips of the strange womē drop as an honny combe but after sweetenesse commeth bitternesse and it commeth before that a man thinke of it and without looking for it Solomon doth shew it when he saith 22 And hee followed her c. Hee vseth foure similitudes for to shewe that there is great bitternesse in whoredome that the whoremongers are so dul witted that they perceiue nothing wherein the Prouerbe is verified A foole neuer beleeueth so long as he receiueth The similitudes are manifest and they are dayly prooued and thereby wee shoulde bee sufficiently aduertised to beware of whordome and adulterie Notwithstanding Solomon ceasseth not to exhort vs stil as his children 24 Heare me nowe therefore O children and hearken vnto the wordes of my mouth 25 Let not thine hearte decline to her wayes wander thou not in her pathes 26 For shee hath caused many to fall downe wounded and the strong men are all slaine by her 27 Her house is the way vnto the graue which goeth down vnto the chambers of death By this admotion wee may see whervnto hee tended by the former similitudes that is to say to teach vs to take good heede that wee giue not our heartes vnto straunge women and to followe whoredome and adulterie Also hee teacheth vs that the chiefe remedie for to auoyde suche vncleannesse is to heare the worde of GOD and therevnto too applie our vnderstanding They then which make no count of this holy worde are very worthy to be forsaken of God and giuen vp to a reprobate sense for to commit filthinesse with all greedinesse of minde 26 For shee hath caused many to fall c. Because there are some which iudge that it is but a trifling matter to keepe company with knaues and whores and doe thinke themselues so wise that they haue no neede to bee diswaded from suche company and that whatsoeuer acquaintance they haue with such people that they wil keepe themselues wel enough from defiling and wil take no hurte thereby Solomon sheweth heere that his exhortation is necessary for al men when he saith that the harlot maketh many to fall c. The vniuersal flood is an example thereof Sampson Dauid and Solomon haue prooued it to be true for a time And for to shewe that hee speaketh not of the corporall nature but of the losse of the soules of those which wil not abstaine he addeth 27 Her house is the way c. This is the same that hee hath said in the 2. Chapter 18. 19. verses and Chap. 5. verses 4. 5. Wherfore it shall not neede to repeate the same againe The viii Chapter 1 DOth not wisedome crie and vnderstanding vtter her voice 2 She standeth in the top of high places by the way in the place of the pathes 3 She crieth besides the gates before the citie at the entrie of the doores 4 O men I cal vnto you and vtter my voice to the children of men 5 O yee foolish men vnderstand wisedome and ye O fooles be wise in hearte 6 Giue eare for I wil speake of excellent things the opening of my lippes shall teache thinges that be right 7 For my mouth shal speake the trueth my lippes abhorre wickednesse 8 All the wordes of my mouth are righteous there is no lewdnesse nor frowardnesse in them 9 They are al plaine to him that wil vnderstand straight to them that would vnderstand 10 Receiue mine instruction and not siluer and knowledge rather then fine golde 11 For wisedome is better then precious stones and al pleasures are not to be compared vnto her 12 I wisedome dwell with prudence and I finde foorth knowledge and counsels FOr to shewe vnto the foolishe and vndiscreete that they cannot bee excused for hauing followed and obeyed the desires and lustes of their flesh although they haue been tempted after diuers sorts Solomon doth here pronounce vnto vs by an interrogation that if the foolishe and vndiscreete haue yelded to enticement by temptation following their vntamed lustes that it hath not bin for want of doctrine exhortation correctiō but by contempt of wisdome vnderstanding wherby they care not to giue their heartes and mindes vnto the holy sermons which are made by the Pastours of the Church both publikely and priuately by whome wisedome crieth and vnderstanding lifteth vp thundereth with her voyce when they purely handle the Scripture seeking the glory of GOD and the edifiyng of their neighbours And to the ende that none shoulde alledge that he hath not hearde this proclamation nor vnderstoode this calling Solomon doth shew vs that God hath not imparted his wisdome vnto his ministers for to hide themselues and to stoppe their mouthes so haue they openly shewed it and preached it plainely and yet stil as this
extolled herselfe from the beginning of this Chapter shoulde not be such as she hath declared of herselfe that it is not an imagination framed in the braine of man that he hath yeelded of his owne goodnesse Solomon doeth describe her eternal power and therefore he saith The Lorde hath possessed wisedome in the beginning of his way Wherein he giueth vs to vnderstande that God hath neuer purposed any thing and that he hath neuer ordeyned any thing in his eternal decree without wisedome that is to say that this wisedome was already before that God had put in execution any of his purposes and ordinances as it was right necessary for it followeth wel that if it was in the beginning of the way of the Lorde that it was before al things consequently that it is no creature which hath takē his essence with the things created Wherof we must conclude that his being is eternal and likewise his power And forasmuch as there is no eternal being nor eternal power but onely in God it foloweth therefore that this wisedome is in God and that it is nothing distincted nor separated from God and consequently that the same is God yet least we should confounde the persons which are in God we must beleeue and confesse that in so much as God is Father that his Wisedome which is his eternall Sonne and his Word is distinct from his fatherhood That this wisdome is the eternal Word and the Sonne of God Saint Iohn doth shewe in his Gospel when he doeth attribute vnto the Word that which Solomon doeth attribute heere vnto Wisedome that is to wit when he sayeth In the beginning was the Word When then it is said The Lord hath possessed me let vs know that it is the Sonne Ioh. 1. 1. of God which speaketh And so when we haue saide that our wisedome is in the only Word of God We haue not meant that it is in the woorde that soundeth in our corporal eares but in the same that so penetrateth our hartes and mindes that we are made newe creatures Neuertheles the outward preaching is not vnfruitful but profitable and necessarie for it is the meanes and instrument wherwith God is serued to make the liuely woorde to pearce into vs for this cause S. Paule douteth not to say when hee speaketh of preaching that the Gospel is the power of GOD to saluation to euery one that beleeueth Againe Faith commeth by hearing Rom. 1. 16. 17 and hearing by the woorde of God If then wee despise preaching we do not despise men but the Sonne of God we refuse our saluation make post hast vnto our damnation we skorne at the wisedom of GOD and reioyce in folly Thus doing wee walke cleane contrary to that wee shoulde yea against nature the which teacheth vs to honour our elders And sith the Lorde hath possessed c. Wisedome is very auncient Wherefore wee muste honour it when she offereth herselfe vnto vs by the mouth of her Ministers 23 I was set vp from euerlasting For to declare the eternitie of Wisedome more largely and more particularly Solomon bringeth her in saying that she hath bene set vp Nowe the worde which he vseth hath in his tongue diuers significations it signifieth to ordeine it signifieth also to be king and to beare the chiefe rule These two significations agree verie wel with the wisdome of God but we must take heede that we imagine not that as Kings Princes doe ordeine Gouernours in their prouinces which are their subiects and inferiours that in this maner God hath ordeined wisedome ouer his workes as his inferiour For wisedome is equall vnto God seeing it is of the same essence with him and that in God there is neither superiour nor inferiour neither higher nor lower but there is an equalitie exempte from al difference and diuersitie Therefore when wisedome sayeth that she hath bene set vp or that she hath had the kingdome or the principalitie let vs vnderstande none other thing but that God hath decreed and ordeined al things by his wisedome and thereby hath made and ordered al his works and thereby reigneth and ruleth ouer al the world And when she sayeth from euerlasting and from the beginning we must not deuise that wisedome began from the beginning wee must not deuise that wisedome began to bee set vp and to beare rule For seing that as it is saide in the beginning God created heauen and earth c And wisedome hath beene set vp afore the earth wee must vnderstand that from euerlasting and from the beginning and before all worldes and before any beginning that is to say from euerlasting and before al things For as the diuine wisedome had no beginning of essence so also it began not to be ordeined and to beare rule And forasmuch as wisedome hath bene eternally set vp in the counsel of God she may wel say I haue counsel c. And seeing that her gouernement is eternal shee may well say That by me Kinges raigne c. Furthermore they that despyse the preaching of the Word by the which wisedome doeth offer herself for to doe that wherevnto she hath beene ordeined doe enterprise an vnpossible thing to wit to breake the ordinance of God and therein they shewe their foolishnes and arrogancie rising vp against an eternal gouernment whervnto they ought to do homage that they may obteine true and strong being and finally to reigne with Wisedome for euer They shewe also their ingratitude not acknowledging that al riches proceede from wisedome and that without it nothing can stande They are then greatly out of their wittes for by contemning the Worde so much as in them lyeth they make wisedome vaine and seeke the destruction of the worlde which can not stande without theirs Contrarily they that haue a reuerence vnto this Word so much as in them is doe mainteine the ordinance and establish the gouernment of wisedome and as they desire that she should reigne and rule so much as they can helpe they do make her to reigne also they can not perishe for wisedome loueth them and openeth herselfe vnto them Wherefore it is a sure thing that they shal be partakers of this eternal gouernment These thinges are past the reach of mans wit and therefore the worldly wise can not comprehend them there is nothing but Fayth that can vnderstand thē 24 When there were no depthes c. For to proceed in shewing the eternitie of wisedome he sayeth that she was begotten before that the deepes were c. Wherein he seemeth that he speaketh against that which hee hath saide here before and that in willing to shewe the eternal being of wisedome he sheweth that she hath not beene alwayes for shee sayeth that shee hath beene begotten and by this it seemeth that there hath beene a certaine time wherein shee was not and that hee which begatte her was before her This argument might haue place in carnal generation but here is a diuine
this let vs first know that after this present Antithesis or comparison wherein the prosperitie of the righteous is set against the destruction of the wicked wee must take the prosperitie in the first signification Secondly there is no rule so general but that there is some exception or else that Solomon doeth heere take the Citie for chiefe and best part thereof which are the honest people dwelling therein which desire and seeke the peace and prosperitie of the righteous and are glad when the righteous doe wel and bee voyde of trouble or else better to speake and more agreeing with the Antithesis seing that God reioyceth not at the destruction of the wicked as hee witnesseth and that the children of God for to folowe their heauenly Father ought not to reioyce at the perdition of the wicked we wil take reioycing and also the crie of ioye for the cause that bringeth them foorth Wee Eze. 18. 23 33. 11. Luk. 15. 4 doe not willingly reioyce at our euil successe and losse but when our affaires doe prosper wel then it causeth vs to reioyce and to sing for ioy SolomoÌ„ therfore meaneth that the citie is happy blessed wheÌ„ the righteous doe prosper in the midst thereof and yet more happie when the wicked are rooted out of it as Solomon doeth signifie it when hee is not contented to say there is ioye but hee sayeth there is a crie or song of ioy This is after a sorte shewed vs when God promiseth Abraham that hee wil not destroy Sodome if there Gen. 18. 32. may be founde tenne righteous in the midst of it If then wee desire that our Citie should prosper and be happie and that for the happinesse and prosperitie it doeth reioyce wee must studie and be giuen to righteousnes and worke so much as wee can that the righteous may dwel without any trouble without contempt and also without persecution and not to hinder nor turne them away from doing their duetie As touching the rest for to take our profite of this present sentence and of the exposition thereof we must beware of trusting and leaning vppon our owne diligence but rather that by Fayth wee looke vnto God who teacheth vs by his worde that it is he onely which prouideth good Magistrates and rulers and he alone that ruleth countries and Cities And thus if we wil reioyce at the prosperitie of our countrie we must wishe and desire the good successe and aduancement of the righteous and forasmuche as it is a worke depending vpon the prouidence of God wee must pray vnto him that it would please him to raise vp iust and righteous men and to make them goe forwarde and to prosper them in the vocation whereunto hee hath called them and that he would hinder and stoppe the wicked from comming forward and to roote out them which goe forward 11 By the blessing of the righteous the Citie is exalted but it is subuerted by the mouth of the wicked Forasmuch as Solomon setteth here the blessing of the righteous against the mouth of the wicked it is not needeful to examine after howe many sortes blessing is taken in the Scriptures for the vnderstanding of this place For the Antithesis doeth shew vs that Solomon by the blessing meaneth the gratiousnes and goodnes that proceedeth from the mouth The righteous out of their good treasures doe bring foorth good things they gladly folowe the counsel of Saint Paule 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 And bee yee not drunke Ephe. 4. 29 5. 18. 19 Col. 3. 16. 4. 6. with wine wherein is excesse but be ye filled with the Spirite speaking vnto yourselues in Psalmes and Hymnes and spirituall songes c. Againe Let the worde of Christe dwell in you plenteously in al wisedome teaching and admonishing your owne selues in Psalmes and Hymnes and spirituall songes c. Let your speeche bee gracious alwayes and seasoned with salt that yee may know howe to answere euerie man If any man speake 1. Pet. 4. 11 let him speake as the wordes of God The blessing therefore of the righteous standeth in good counsels in holie exhortations and corrections in vnfayned prayers in prayse and thankesgiuing proceeding from a good and pure affection of the heart By this blessing the Citie is exalted as Solomon sayeth and also as experience sheweth Egypt was exalted by the counsel of Ioseph for Gen. 41. 33 insteede to be suppressed and consumed by famine it had prouision to sustaine it selfe and therewith it was the refuge of other poore hungrie starued people and chiefly of the housholde of Iacob The children of Israel were in great distresse and were mightily oppressed Exo. 1. 11. by the cruel bondage that Pharao layde vppon them but by the counsels exhortations prayers and supplications of Moyses and Aaron they were so preserued and exalted that they were made victors and conquerers ouer them that had oppressed them they robbed them and escaped out of their handes they were saued by the redde sea through the which they went with drie foote but their enemies were ouerwhelmed and drowned in the bottome thereof So long as the children of Israel woulde beleeue the counsels of their good Iudges and Kinges and woulde receiue and followe the doctrine admonitions and corrections and trembled at and feared the threatenings of the Prophets they were preserued and exalted for they were deliuered from their enemies and made conquerers The Ecclesiastes or Preacher sayeth I haue also seene Eccle. 9. 13. 14. 15. 16. this wisedome vnder the sunne and it is great vnto mee A little Citie and fewe men in it and a great King came against it and compassed it about and builded fortes against it And there was founde therein a poore and wise man and hee deliuered the Citie by his wisedome Nowe that by wisedome hee meaneth the words spoken wisely it is manifest by this that hee sayeth That the wisdome of the poore wise man was despised and his words not heard Wee had al deserued by our sinne to bee oppressed with eternall damnation but when by Fayth and repentaunce wee haue receiued the doctrine of the Gospel which is the chiefe part of the blessing Ephe. 2. 6. of the righteous we haue bene exalted vp into heauen We see then how profitable yea necessarie it is to heare and â—olow them which speake rightly and that Solomon sayeth the trueth when hee pronounceth that the Citie is exalted c. euen when it receiueth quietly the blessing Noe was righteous and nothing spared Hebr. 11. 7 2. Pet. 2. 5. Gen. 19. 2. his worde in admonishing reproouing threatening and condemning the worlde by the building of the arke and is called the eight person a Preacher of righteousnes and yet the worlde was not exalted c. Iust Lot both with sight and hearing exhorted
lighte vpon the wicked the which are payde them after their desertes but that which is giuen vnto the good commeth of meere grace as aboue in the 11. chapter 18. verse and chapter 12. verse 2. 15 The way of a foole is right in his owne eyes but hee that heareth counsel is wise When after the natural reason or humaine sense or the affection of the fleshe wee followe our fantasies inuentions and good intentes wee seeme to ourselues to bee very wise and that wee walke vprightly But sith that in so dooing wee wander and goe out of the way which is taught vs by the woorde the which only is right Solomon or rather the holy Ghost letteth not to pronounce vs fooles when hee saith The way of a foole c. Moyses seeing before hande howe the children of Israel did stray from Deut. 3â— the seruice of God that hee had taught them by his woorde calleth them fooles and vnwise saying they haue corrupted themselues towardes him by their vice c. For the selfe same cause Ieremy also since that time hath called them fooles saying Heare nowe this O foolishe people and without vnderstanding which Iere. â— 21. haue eyes and see not which haue eares and heare not And forasmuch as the Papistes at this day doe the like delighting in their abhominations wee may truely say they are a foolishe people Nowe if they which thinke they doe wel are foolishe by a stronger reason they which boast themselues in their wickednesses the which they commit against their consciences deserue wel to bee counted foolish For this cause also it is saide of them The foole hath saide in his heart there is no God c. Except therefore that Psal 14. â— wee bee assured that that which wee say or doe is according to that which God teacheth vs by his woorde let vs take good heede from perswading ourselues that wee doe walke right For there is no way right but onely that which the Lorde God doth shew vnto vs in his lawe The same is not ours aswel for that that of our nature wee forsake it and are not pleased therewith as also for that wee cannot walke but that GOD wil guide vs nor goe forewardes without his assistance as may bee gathered out of the hundreth and nynetienth Psalme Therfore when any thing doeth delight vs besides the woorde of God wee are foolishe for our way is right before our eyes The same is called ours aswell for that that wee become forgetful of God despise him and rebel against him for to folowe our fantasies and affections as also for that that whatsoeuer pleaseth vs is inuented by our braines or commeth from our Fathers which haue beene ignorant of the woorde or that wee attribute the same vnto our wisedome and cunning vnto our care and diligence And indeede we doe wel deserue that such way shoulde be ours seeing it is nothing worth For seeing that wee are good for nothing wee cannot bee occupyed about any thing that is ought Wherevppon it followeth that wee are foolishe if wee delight in such woorke for in such sorte doe wee declare openly our foolishenesse when that which is nothing worth yea rather which is hurtful vnto vs doeth please vs. Contrarily if so bee by renouncing of that which is our owne and abhorre it wee doe giue eare vnto those which giue vs good counsel and beleeue the same delighting to folowe it and to order our life thereafter wee are wise as Solomon doeth affirme saying But hee that heareth counsel is wise Hee speaketh not heere of the corporal and external hearing but of the inwarde and Pro. 1. 25. spiritual For albeeit that the counsel whereof hee speaketh is the pure woorde of trueth which serueth to teache to exhort to correct and to threaten many doe heare this woorde and yet are not Mat. 7. 26. wyse Wee must therefore heare with an earnest minde to take pleasure and to giue al diligence to folowe the counsel that is giuen vs in the name of GOD and by his woorde Otherwise wee must looke for a feareful iudgement yea more then the Papistes Pro. 1. 26. or other infidelles which haue not such communication of counsel as wee haue They haue counsel which maketh to erre and wee haue counsel which leadeth vs straight to life if wee followe it Notwithstanding they shal bee no more excusable then the most vnthankeful as are they whome God lighteneth by the preaching of the pure trueth and doe despise it mocking refusing and persecuting it Moreouer for to shewe ourselues wise and Luke 18. 11. Iohn 9. 28. 34. not to bee counted fooles let vs bee more ready to condemne ourselues then to boast ourselues let vs not bee like vnto the Pharisees 16 A foole in a day shal be knowne by his anger but he that couereth shame is wise Man is of such a nature that he wil be feared and douted and cannot suffer to bee despised nor to receiue any signe of contempt If it seeme to him that any labour to trouble him hee is straightwaies moued with anger and wrath and sodainely doeth shewe it by contentions debates strifes and vprores in outragious wordes and violent deedes Hee boyleth so vehemently with impatientie and furie hee hath so greate desire to bee reuenged for the iniurie that hee perswadeth himselfe to bee done vnto him that he looseth al boldnesse and cannot dissemble his naughtie stomacke and yet it seemeth vnto him that hee is mighty and strong and that hee behaueth himselfe as an honest man and that his heart is vpright because hee suffereth none to bite him neither to treade him vnder foote But the holy Ghost doeth pronounce him to bee a foole by the mouth of Solomon when hee saith A foole in a day shal-be knowne c. Saying A foole in a day hee meaneth not that the foole is satisfied to haue shewed his anger and wrath for a litle while and afterwards returneth to be reconciled and to be friendes againe with them with whome hee was angry as euery one of vs must doe in folowing the goodnesse of our heauenly Father For he endureth but a whyle in his anger but in his fauour is life Psal 30. â— And for to folowe him wee must obey Saint Paule Bee angry but sinne not c. Againe Let all bitternesse anger Ephe. 4. 26. 31. and wrath crying and euill speaking bee put away from you with all maliciousnesse c. But hee meaneth that wee must not dwell and abyde long in the companie of a foole for to knowe the wickednesse of his heart for as soone as a man shal haue remoued but a strawe without his wil without purposing to offende him hee sheweth by iniuries ragings and violences what hee is within As Caine against Abel Core Dathan and Abyram against Moyses Saule against Dauid the enemies of the trueth against the children of GOD not onely Num. 16. amongest the Papistes but
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
or likenesse for to represent God forasmuche as his eyes are in al places 4 A whole some tongue is as a tree of life but the frowardnesse thereof is the breaking of the minde Forasmuche as wee al desire life and chiefly that which lasteth longest and if wee bee gentle and merciful vnto our neighbours we desire their health and are very glad to bee the cause of the sauing of their life we delight therein Forasmuch as it is so I say we must not be negligent of that which is proper and meete therevnto but diligent to seeke it and hauing obteined it to keepe it and to practise it as it shal bee expedient The worldlings thinke that there needeth nothing but abundance of temporal wealth for to liue to bee at our ease to haue our delightes and pleasures of the fleshe to auoide sorrowe and Melancholie and to bee mery and therefore with al their desires and affections they giue themselues vnto gathering and seeking al the pastimes they can imagine but the life consisteth not heerein as hath been handeled The children of God must not stay at these worldly things and carnal for to liue but must seeke other meanes amongest the which is an wholesome tongue as Solomon doeth teache vs saying A wholesome tongue is as the tree of life There is health in the tongue when the hearte is not double and is not infected with lying deceit and other wickednesses but is indewed with simplicitie and vprightnesse and is filled with trueth and other vertues by the abundance whereof the mouth speaketh Then the tongue which is wholesome is as a tree of life For as the tree of life planted in the midst of the garden of Eden brought foorth fruite of the which if man had eaten hee had liued for euer euen so a wholesome tongue bringeth foorth 2. 9. Gene. 3. 22. the fruite of trueth the which quickeneth those which are partakers thereof For to be partakers thereof wee must drawe neere to the wise not with our bodies but by consent agrement The tongue of the wise is health The instruction of the wise is as the spring of Pro. 12. 18. 13. 14. life Wee must thus drawe neere to them and not to draw back for by them doeth Iesus communicate himselfe vnto vs whome wee must heare in whome onely we must beleeue and say to him with the Apostles Lorde to whome shal wee goe Thou hast the wordes of eternal life of the which al they are partakers which in faith and obedience receiue the Gospel by the mouth of those which preache Iohn 6. 68. it purely By them doth the tongue of the Lord sound foorth which hath said He that heareth you heareth me Behold the chief helth of the tongue and also the doctrine which proceedeth thereof is called wholesome doctrine and they which receiue it are sounde in faith by the which wee obteine life And therefore wee must all learne of this tongue to frame ours so doing wee shal bee by our tongues health a tree of life both to ourselues and to our neighbours Mat. 12. 37. Pro. 12. 6. 14 Pro. 4. 20. 21 22. 23. 24. Thou shalt bee iustified by thy wordes Let vs then drawe neere vnto an wholsome tongue and let vs hearken diligently thervnto as wee haue beene admonished If we worke after this sort it shal come to passe that as wee drawe neere truely vnto the wise euen so shal wee bee endued with wisedome the which is the tree of life to them which lay holde vpon it But if wee despise to haue an wholesome tongue there is no life in vs neither for vs nor for Pro. 3. 18. our neighbours but destruction Solomon doeth shewe it saying But the frowardnesse thereof is the breaking of the minde Therefore when we care not to speak wel and that we breake forth into the wicked and dissolute wordes wee loose our soules Thou shalt be condemned by thy wordes The foolishe in talke shal bee Mat. 12. 37. Pro. 10. 8. 12. 13. 13. 17. beaten The mouth of the foole is a present destruction The tongue of the froward shal be cut out The euil mā is snared by the wickednesse of his lippes A wicked messenger falleth into euil Also we destroy as many as doe heare vs so much as in vs lieth Euil wordes corrupt good manners Faire wordes and sweete sayings deceiue 1. Cor. 15. 33 Rom. 16. 18. the heartes of the simple Wee are heere then taught to bee attentiue to heare those which speake wel and honestly and also to accustome ourselues to vse our tongues as wee ought And because that the tongue should be guided after the disposition of the hearte wee haue neede to aske a cleane heart c. According to Gods promise Psa 15. 12. Eze. 36. 25. Psa 51. 17. I will powre vpon you cleane water and wash you cleane c. In this sort the Lorde wil open our lippes and our mouthes shal shewe foorth his praise 5 A foole despiseth his fathers instruction but he that regardeth correction is prudent We al naturally doe iudge that a childe ought to receiue the commandements of his father and to submit himselfe vnto his correction and chastening otherwise hee is counted a foole and without discretion And sith that our iudgement is such and that wee woulde not bee counted fooles and without discretion let vs heare our father who doeth teache vs exhort vs to receiue his corrections If wee wil doe this same as we ought we must neither behold the earth nor the worlde but forasmuch as we haue one onely father in heauen wee ought for to lift vp our inwarde eyes thither that is to say our heartes and mindes and to bee diligent too heare Mat. 23. ◠what it pleaseth him to commande vs for to obey him and patiently to beare the corrections that hee shal sende vs. Yet neuerthelesse we shold not ceasse to submit ourselues vnto mē which haue superioritie authoritie ouer vs which haue taken the charge to teach vs to guide and rule vs and haue power to chasten and correct vs otherwise we should be fooles as Solomon declareth saying A foole despiseth his fathers instruction For al such worthie men are our fathers and for such ought we to esteeme them as also the Scripture doeth attribute this name of father vnto them because it hath pleased God to impart his honour and his power and authoritie vnto them If then we wil not be disobedient vnto our father and be counted fooles let vs not refuse the instruction of those fathers that God hath appointed for vs in this world but let vs honour them and yeelde vnto them obedience after the degree wherein God hath placed them Let children honour father and mother then Let euery man be subiect vnto the higher powers Giue vnto Exo. 20. 12. Ephe. 6. 1. Rom. 13. 1. 1. Pet. 2. 13. Mat. 22. 21. Ephe. 6.
to him a great thing and that hee is content with it and it is more woorth to him then great treasures to the wicked And although the wicked can take no great substance from the poore man yet neuerthelesse to mainteine and keepe himselfe in the fauour of the riche man it behooueth him to giue great giftes otherwise hee shal not bee welcome and the riche man wil despise him If therefore hee take away but a litle and giue muche hee must of force come to necessitie Moreouer Solomon hath saide Hee that doeth a poore man wrong dishonoureth him that made him Whereby hee deserueth Pro. 14. 31 wel to haue indigence for he not onely dishonoureth a mortal man but also him that giueth abundantly al things to our vse If the pouertie appeare not in this life the wicked shal feele it at the vttermost in death euerlasting Then shal be accomplished wholy See heere my seruauntes shal eate but you shal haue hunger See heere my seruantes shal drinke but you shal haue thirst c. Esai 65. 13 Luk. 6. 24. 17 Bowe downe thine eare and heare the woordes of the wise applye thy heart vnto my doctrine There is none but he woulde willingly be thought the faithful seruaunt of God and to keepe themselues in that reputation many wil be careful to obserue auntient customes and to hold the doctrines of men and to folowe the inuentions of the Deuil which beare any faire shew or wil giue themselues to liue after their good meaning and phansie of their owne heades and take great paine about suche trumperie and woulde haue God to take it in good parte yea and to bee bounde to them for they are so much abused that they persuade themselues that there come great merites by the obseruing of suche follies and abhomination Of the which number are the poore Papistes and al those that are giuen to their owne senses but to serue God wel it behooueth vs to applye our senses exteriour and interiour to the worde of the Lorde and submit ourselues his schollers and disciples as hee hath alreadie often Pro. 2. 1. 3. 1. 4. 1. inuited vs by Solomon And againe nowe when hee saith Bowe downe thine eare c. Wherein he sheweth that the administration of the word is verie necessarie for vs that we ought to be subiect to the same as also the Apostle sheweth it For this occasion Iesus Christ himselfe gaue some Apostles some Prophets others Euangelistes and others Pastours and Doctours c. Eph. 4. 11 Hebr. 13. 17 These are the wisemen whereof our Lorde speaketh whose words wee ought to heare the which are truely the words of Iesus Christ who is maister and doctour of the wise for hee that heareth the the ministers of the trueth he heareth Iesus Christ and it is he that we ought to heare according to the commandement of God his father we ought to heare him to yeelde him obedience with hart as Solomon sheweth in saying And apply thy hart to my doctrine for wise men are giuen vs to the end that by hearing them we may become wise which cannot be do one but by beleeuing their words and putting them in practise as Iesus Christ declareth Note wee Mat. 17. 5 Mat. 17. 5 Mat. 7. 24 moreouer that those men are wise which by their words doe open vs the knowledge of God and of Iesus Christ These are they that we ought to heare and not the Pope and his adherents which are but fooles mockers seducers and murderers of the soules of the simple which haue them in admiration Note wee also when Solomon demandeth the appliyng of the hearte to doctrine that he sheweth vs that it is not meete that wee remaine blinde and ignorant nor that we be dumbe and idle for if the heart be truely giuen too doctrine we shal see know that which we haue to beleeue do to serue God and our neighbours and of the abundance of the hart our mouthes wil sounde out praises praiers and thankes giuing And our members wil apply themselues to the seruice of our neighbours for such also is the ende of the preaching of the worde that being wel instructed we bring foorth good fruites 18 For it wil be a pleasant thing if thou keepe them in thy belly and order them together in thy lippes We loue to haue ioye pleasure mirth and delectation but because of the corruption of our nature we are ignorant and blockishe and haue not the wit to knowe whereto wee ought to giue ourselues to obtaine the enioying of true delight and so wee had neede to be taught Otherwise al our pleasures and delightes are in vanitie and follie in filth and wickednesse and in al thinges which are to the appetite of our sensualitie For this cause Solomon to withdrawe vs from the lustes of the fleshe hath willed vs to giue eare to the wordes of the wise to the end wee might bee instructed and that knowledge might pearce to the depth of our hearts Hee knewe that the children of God coulde not bee better reioyced then by the worde of the Lorde for it surmounteth al worldly pleasures in them which truely take any smacke therein and sucke and swalowe it into their heartes Also Solomon thought it a great ioy and pleasure to apply the hearte to the wordes of the wise and to doctrine which is the worde of the Lorde seeing to yeelde a reson of the former inuitation to wit bowe downe thine eare c. hee saith for it wil bee a pleasant thing c. Heere hee sheweth that which proceedeth necessarily of the true hearing of the wordes of the wise and applying of the heart to knowledge saith that it is a thing very pleasant sweete faire and delectable Which coulde not be if one tooke not pleasure in the former for one cannot continewe in a thing wherein hee taketh no delight and if for a certain season hee reioyce therein it is to no purpose As is soone seene when he is easilie turned therefrom Therefore Solomon speaketh of continuance when hee maketh mention Of keeping it in the belly and ordering the lips and couertly he requireth that wee resemble not the seede cast in the hye way on stony grounde or amongst thornes But that we receiue the seede in good earth which bringeth foorth frutes which consist in the fayth and confession of the same principally As one may gather it by S. Paul Solomon marketh fayth which is not without repentance saying Rom. 10. 9. 10. If thou keepe them in thy belly For wee cannot assure ourselues indeede that God loueth vs for the loue of Iesus Christ which died for our sinnes if wee be not sorowful because of the same and desire not to be deliuered therefro and take delight in that which God commaundeth vs. Beholde heere howe wee ought to keepe the wordes of the wise and the doctrine in our bellies that is to say within our heartes
feare of the Lord is the way to lengthen our life 157. b The vngodly cannot bee without al doubte feare though they bee too hardie to commit euil 154. b The feare of fooles and wicked men doeth not auayle them and why 154. b. 155. a To what end the Lord demandeth his feare at out handes 399. a Euil conuersation is contrarie to the feare of God and why 106. a A frowarde mouth plainely sheweth that a man hath not the feare of GOD. 106. a Pryde and arrogancie are euilles cleane contrarie to the feare of GOD. 106. a What blessinges are belonging to such as feare the Lorde 448. a b Of feare to sinne and feare to suffer losse 232. b Feare and humilitie are the wayes to aduauncement 448. b That they which despise the feare of the Lord are rightly called disguised and what that is 494. a The effectes of feare and that no man doeth laugh gladly being in feare 154. a. b What kinde of feare GOD requyreth of vs in keeping his commandements 239. b. 240. a What wee must doe if wee wil bee without feare and free from daunger of Sathan and the world 159 b Remedies against the feare of the wicked 155. a The feare of the Lorde is to hate euill 105. b Of the feare of the faythfull and that it is an honourable affection 266. a. b. 267. a Notable doctrine concerning the feare of the Lord. 321. a. b Of two kindes of feare the one leading to despaire the other to griefe and sorowe 152. b That we must not feare the Lorde like a crueltyrant or seuere and sharpe iudge and why 158. a The meaning of these wordes The feare of the king is as the roaring of a Lyon 407. a. b. What feare that is which Solomon calleth the instruction of wisedome 321. a. b. What they hee that deceiue themselues in beleeuing that they feare God 254 a. b. Of the blessednesse of them that feare and the cursednes of them that feare not God 305. b Why we make smal account of the feare of God 305. a The rewarde of them which feare God and which feare him not 254. a Of a trembling feare and a godly feare 255. a That in the feare of the Lorde there is assurance 305. a That God requyreth feare at our handes as hee did of our forefathers c. 493. a. b. Howe wee ought to feare iudges and magistrates 493. b Notable doctrine touching the feare of the Lorde and the feare of the king 493. b. The reward and heauie iudgement of them that feare not God 399. b That it is a miserable thing to reiect the feare of the Lord. 399. b That it is not ynough to feare God in some one parte of our conuersation 399. b. 400. a Of the lodging of him that liueth in Gods feare 400. a. b Solomons woordes impugned that hee which liueth in Gods feare shall lodge where no Plague shall visite him 400. b. How we shal knowe whether wee haue the feare of God or not 254. b The feare of the Lorde proceedeth from the knowledge of his word 123. b The feare and knowledge of God are things so knit togither that the one cannot stande without the other 123. b A definition of the feare of God 305. a Of the feare wherwith a foole is taken 266. a. b. 267. a Wee are altogither voide of wisedome except wee haue the feare of the Lorde 124. a Infidelles and faithlesse haue not the feare of the Lorde but of tormentes and why 124. a Whether loue and feare can stande togither 278. a The feare of the Lorde and the knowledge of holy thinges is the token and signe that shall certifie vs whether wee bee refreshed at wisedomes table 123. b The feare of the Lorde comprehendeth vnder it all the seruice and honour that we owe vnto God c 123. b To the attaining of wisedome the feare of God is required 105. b Of the necessitie of the feare of the Lorde and what fruites depende heerevpon 277 b. 278. a Of a tormenting feare and in whome the same is founde 278. a That the Papistes haue not the feare of the Lorde and why 278. a The feare of the Lorde compared to a welspring of life and why 278. b. 279. a Of sundrie meanes whereby wee are admonished in scripture to feare the Lorde 567. b. 568. a Wee must perseuere to the ende in the feare of the Lorde 568. a What wee must do to feare God rightly and truly 568. a Wherein their felicitie standeth which doe alwaies feare 568. b Feete Of the feete of an whore and what they signifie 72. b Our feete taken in scripture for our affections and how 70. a That feete swift in running to mischiefe are one of the seuen thinges which God hateth 91. a That the mouth hath feete and what those feete be 87. a Fellovvship What communion fellovvship there ought to be among Christians 77. a Flatterers The hope of flatterers and the ende of the same 171. b The ordinarie tricke and fashion of flatterers what it is 420. a Howe kinges and princes c. shoulde handle flatterers and such like catterpillers 514. a b That flatterers seeke the fauour of Kinges by vnlawful meanes 333. b In what daunger they are that beleeue flatterers is prooued by examples 582. b The dealing of flatterers betweene the seruant and the Maister 612. a. b The drift of flatterers to make themselues be thought good men 356. b The nature of flatterers set foorth by Solomon 352. b Of the wordes of flatterers set foorth by Solomon vnder a comparison 339. a. b Flesh. By what meanes the fleshe laboureth to make the righteous man a slaue of sinne 169. a The meaning of Solomon by these words But hee that troubleth his owne fleshe is cruel 184. b Of our flesh and what the corruption of the same worketh in vs. 59. a. b That wee must not feede the fleshe in his lustes and pleasures and why 81. b. The temptations of the flesh to withdrawe vs from wisedome 43. a Follie. Follie a great wickednesse and of the danger of the same 381. b What we must doe to roote follie out of our hearts 381. b Notable doctrine vpon these words To beginne follie afresh 524. b. 525. a Of vomitting vp the follie of our naturall corruption not able doctrine 524. b The cause why wee iudge wisedome to bee follie c. 275. b. 276. a Follie is no small vice but a wickednesse greatly furious and why 354. b A definition of follie shewing what it is 338. b Of follie and when a man is commonly said to worke it 267. b Foole. Wheretoo a foole sent in message is compared 520. b. 521. a Of answering and not answering a foole after his foolishnesse 519. b. 520. a. b Notable doctrine vpon these words A foole powreth out al his minde 586. b. 587. a Howe harde a thing it is to breake a foole of his foolishnes appeareth by comparison 544 b 545.
that delighteth in the knowledge of God and his worde which is the true knowledge setteth nought by that which pleaseth the flesh and suffereth to bee taught more and more and receiueth with humblenes al discipline and correction to mortifie thereby the fleshe which the fooles doe not but hate that wherewith the fleshe is not delighted and doe persecute those both by word and deed which labour to instruct them Such was S. Paule before his conuersion Such are Idolaters of whome the worlde is full for among tenne millions scarce may one bee founde which is not either foolish either scorning either a foole or which hath them not altogether The Ministers then of the worde wil chalendge nothing to themselues but knowing it is God which worketh by his wisedome wil doe their Ministerie in feare and trembling without promising any thing of themselues and wil confesse the great inestimable goodnesse of God which he hath vsed and doeth vse towardes the world when he disdained not neither yet doeth disdaine to abase himselfe so low as to warne the foolish scornful and fooles by his wisedome the which notwithstanding is in such wise outraged that it is thought foolishnesse For Saint Paule sayeth The preaching of the Crosse is to them which doe perishe foolishnesse 1. Cor. 1. 8. 23 Turne you at my correction loe I will poure out my mynde vnto you and make you vnderstande my wordes When wisedome crieth after the foolish scorneful and fooles shee first accuseth reprooueth and correcteth them without condemning them and making them dispaire for shee rather laboureth to cause them to amend by repentance and fayth Shee saith not because ye loue foolishnesse scornefulnesse and folly you are vndone ye are lost for euer but shee sweetely entreateth them saying Turne you c. As if shee did say when I reprooue and â—orrecte you when I shewe you your foolishnesse scornefulnesse and hatred against the true knowledge harden not your heartes at my correction but suffer yourselues to be taught of it forsaking your wicked way and your vnrighteous thoughtes through which you haue bene turned from the Lord and come againe to seeke the Lord while he may bee founde and call vppon him while he is nigh the which you shal doe if you hate that which you loue and would haue and if you loue and desire that which you hate Nowe to the ende that your heart may thus returne at my correction I wil poure out my spirit as it were a spring Esai 11. 2. Ioh. 14. 16. vpon you which is the spirit of Wisdome c. Who is the comforter The Spirite of trueth which instructeth al thinges and leadeth into al truth By it wil I make you vnderstaÌ„d that that which I commaund is righteous that I chide not rashly and without aduisement that I threaten not wrongfully and by himselfe wil I witnesse to you of the certaintie and trueth of my promises Now Solomon sheweth wel here that he is not onely a teacher of the lawe but also of the Gospel for he is not contented to reprooue vices to commaunde and to forbid which is the office of the lawe but as our Lorde sayeth with repentaunce hath added sayth Repent and beleeue the Gospell and hath commaunded Mar. 1. 15. Luk. 24. 47. his Apostles to doe the like Euen so Solomon with repentaunce ioyneth fayth when hee promiseth the holie Ghost and the vnderstanding of the wordes of God which are the infallible trueth For fayth is a certaine knowledge and assurance that God loueth vs that he is our Father and our Sauiour through Christe as the holie Ghost witnesseth vnto the faythful by the preaching of the Gospel which he printeth in their heartes sanctifiyng and regenerating them As touching the rest when wee are corrected to conuert there is nothing offered which pleaseth the fleshe the sensuall man nor olde Adam for it is high and proude and can abide no correction The whole worlde is naturally infected and corrupted with suche vices as pride and impatience and therfore it is no maruell though there be so many incorrigible people vnto whom wee must not bee like For neither the corrupted nature of our fleshe and sensualitie nor yet the multitude shall excuse vs and deliuer vs from perdition if wee followyng them conuert not when we are corrected in the name of God and by the doctrine of the holy scripture the which is giuen by inspiration of God and is profitable to teach to improoue to correct c. Furthermore when calling vs to repentance God promiseth vs 2. Tim. 3. 16. his holie spirite wee must vnderstande that repentaunce is not a worke of man but of God who regenerateth vs and renueth vs by his holie spirite as appeareth by the witnesse of Ezechiel A newe heart also wil I giue you and a newe spirit wil I put within you c and consequeÌ„tly it is not of our free wil that we repent Eze. 36. 26. but of the onely mercy of God which wil not the death of a sinner The which also Ieremie confesseth saying O Lord I know Eze. 33. Ier. 10. 23. Ier. 31. 18. that the way of man is not in himselfe and therefore he prayeth on this wise Conuert thou me and I shal bee conuerted Moreouer we learne here that the wordes of God are hidden from vs if the holy Ghost be not giuen vs to instruct sanctifie vs. We must then pray with Dauid Create in me a cleane heart O God and Psal 51. 12. renue a right spirite within me Finally sith that in bidding vs repent God promiseth vs the knowledge of his wordes wee may perceiue who are the true repentants and who not and likewise that they which make no accompt to repent vnderstand not the wordes of God though they say what they list 24 Because I haue called ye refused I haue stretched out mine hand and none would regard 25 But ye haue despised all my counsel and would none of my correction 26 I wil also laugh at your destruction and mocke when your feare commeth 27 VVhen your feare commeth lyke suddaine desolation and your destruction shal come like a whirlewind when affliction and anguish shal come vpon you 28 Then shall they call vppon mee but I will not answere they shall seeke mee early but they shall not finde mee After Wisdom hath willed the foolish the scorners fooles to repent beholding the greatest part yea almost al vncorrigible obstinate hardned more more shee maketh coÌ„plaint against theÌ„ threateneth theÌ„ Shee complaineth of that that by her seruantes the Patriarkes and Prophetes shee hath cryed and doeth cry vpon the foolish to haue them returne to repentance presenting them her spirite through the vnderstanding of her words and that yet they refuse to repent to receiue the holy Ghost and to apply their wittes to her wordes 25. But ye haue despised In continuing stil her coÌ„plaint shee sheweth how farre
with Dauid Direct me in the pathe of thy cōmandements for therin is my delight Psal 119. 35. 10 VVhen VVisedome entreth into thine heart knowledge delighteth thy soule 11 Then shal counsel preserue thee and vnderstanding shal keepe thee 12 And deliuer thee from the euill way and from the man that speaketh froward things 13 And from them that leaue the wayes of righteousnes to walke in the wayes of darkenesse 14 VVhich reioyce in doing euil and delight in the frowardnesse of the wicked 15 VVhose wayes are crooked and they are leude in their pathes Nowe Solomon willing to declare vnto vs from what euils we shal be preserued by this gift doth set before vs a cōdition wherby he warneth vs not to be negligent to accept this gift but with all diligence to prepare our heartes to receiue Wisedome when through the grace of the Lorde it entreth to dwell within vs and also that wee should not bee vnthankfull nor esteeming this free gift that we haue not nor can in any wise deserue but that wee should acknowledge it abhorring ignorance setting our whole delight in that that it pleaseth God to giue vs knowledge learning Folowing this admonition our heartes should be set on the lawe of the Lorde and to meditate therein day and night that Psa 119. 10. we ourselues might truely say what Dauid said With my whole heart haue I sought thee let me not wander from thy commaundementes Againe I haue had as great delight in the way of thy 14 testimonies as in al riches If we thus doe we shal be in great safetie and rest as Solomon declareth saying 11 Then shal counsel preserue thee c. When a wise man keepeth watch for a Citie the dwellers therof may sleepe without feare of being taken by their enemies Likewise when a man of vnderstanding hath the gouernance of another the same neede not to feare to be euil guided or that he should fall in danger but bee assured that he wil so guide him that he wil atchieue and accomplish to deliuer him safe and sound Euen so ought wee to vnderstand how Solomon doeth not heere promise vs any smal matter of litle importance but that he promiseth vnto vs safetie and rest which al the world can not giue vs though it stood armed rounde about vs on euerie side to defend vs. And because wee are more giuen to trust in outwarde and worldly things and that we seeke rather in them our safetie and rest then in the Wisedome of God the which we mistrust we shoulde continually pray vnto God to turne away our eyes from vanitie and to helpe our vnbeliefe Else we can not enioy this promise the which doeth not leade vs vnto a worldly and corporal hope and trust but is giuen vs to this end that we should be assured of the rest preseruatiō of our soules as we may perceiue it when Solomon addeth whervnto God tendeth by this watch and preseruation saying 12 And deliuer thee c. Whē God preserueth vs through the good counsell that he doth geue vs and when he doth keepe vs through good vnderstanding that he putteth in vs it is to the ende that we shall not walke in the way with sinners which goe to destruction for their wicked manners and doinges and that labour to drawe others after them but should be kept backe therefrom and directed in the way of saluation and life Nowe as this euill way is broade and wide and that many frequent and walke therein by whom it cannot be amended but impayred so is it full of diuers perils from the which God deliuereth those ouer whom he watcheth He doth deliuer them from those that speake froward things not that he doth take them away from amongst them but he suffereth them not to beleeue them lest through their peruerse froward wordes they should be turned away vnto errors to false doctrines vaine hopes that their good maners should not be corrupted Now the meanes whereby they are deliuered is 1. Cor. 15. 33. that he printeth in them his word whervnto they surely trusting cannot be remoued nor seduced 13 And from them He continueth stil shewing frō what persons from what dangers God doth deliuer the childrē of wisedom And whē he settetth here the right pathes against the waies of darknes it is to make vs to vnderstād that the waies of righteousnes are righteousnes innocēcy modesty sobernes honesty tēperance and such like vertues For the wayes of darknes are vnrighteousnes malice excesse vncleannesse and such vices as the Rom. 13. 12. Apostle speaketh of Let vs therefore cast away the deedes of darknesse and let vs put on the armour of light And againe So that Ephe. 5. 3. fornication and all vncleannesse or couetousnes bee not once named amongst you as it becommeth Saintes Nowe these vertues are called the wayes of righteousnes for whosoeuer foloweth them hee may be assured not to goe astray but that without let or stop he may attaine vnto eternal rest For hee foloweth Iesus Christ who is the light of the world the Way the Trueth the Life Contrarily the vices are called the wayes of darknesse for they that walke in them are vncertaine what shalbecome of thē as they which walke in darkenesse knowe not whether they goe It is then verie profitable and healthful to be giuen vnto Wisdom and very dangerous to contemne the same For by this contempt some goe into darknesse for euer where shal be weeping and gnashing of teeth as they doe wel deserue when so doing they forsake al vertues to folowe vices which is the way that leadeth vnto this darkenesse But as there be many wayes of darkenesse so doe they walke diuersly in them and therefore wee haue great neede that God should giue vs counsel and vnderstanding to deliuer vs not onely from one danger and one kinde of people which labour to drawe vs vnto perdition with them but it is necessarie for vs to flye the felowship of many that wee may bee deliuered from many dangers as indeede God doeth keepe vs for to deliuer vs therefrom and besides the rest he keepeth watche to preserue and deliuer vs. 14 VVhich reioyce in doing euil c. That is to say that we shoulde not be like to them which of set purpose are giuen to hurt their neighbours and also are glad when they can turne others to doe as euil as themselues making their boast triumph thereof as if they had done wel or as they had obteined some great praye Nowe it is needful for vs that God should deliuer vs from such people and that in no wise he suffer vs so to reioyce boast contrarily we ought to looke that God shoulde reioyce to giue vs according vnto our workes and take vengeance of our iniquities Not that God doeth delight to punish vs but the wicked shal feele him such towards them as they haue bin towards their
promised fauour vnderstanding the which aboue al things are to be desired nothing to be esteemed more Nowe first of al when fauour is promised vs for binding mercy and trueth vpon our neckes we must vnderstandâ— that what obedience soeuer we giue vnto the law of God yet hee cannot be our bondman for albeeit wee may deserue of men that they should be pleased with vs and that they stand bound by our mercy shewed towards them yet we can neuer be so faithful vnto God trusting in his goodnes but there wil be some doutfulnesse distrust incredulitie mixed therwith for the which we wel deserue to be forsaken of God And indeed we should be forsaken except he made vs finde fauour in his sight Likewise though it were so that wee were perfite in fayth yet coulde wee not boast ourselues to deserue seeing al the strength we haue or may haue is the gift of God Secondarily the vnderstanding that wee haue by the word of God which we kepe by faith obedieÌ„ce is called good because it bringeth foorth good frutes to the honour and glorie of God to the profit of ourselues and neighbours Contrarily the vnderstanding that is gotten by mans wit and naturall reason by doctrines traditions of men cannot haue this title of goodnes For though it be highly esteemed in the world yet sith it is reproued of God by him couÌ„ted foolishnes we ought to reiect it as vaine and vnprofitable yea as hurtful for it comes of the 1. Cor. 1. 3. 19 20. 3. 19. Rom. 8. 6. fleshe the desire whereof is death Therefore if wee wil auoyde death let vs not folowe the wise worldlinges but let vs rather choose to bee despised of them as fooles so shall wee bee wise in Gods sight Thirdly when wee are commanded that through trueth and mercy wee shoulde finde fauour and vnderstanding in the sight of God and man it is first shewed vs that the keeping of Gods commandements doeth not stande onely in outwarde woorkes as hypocrites doe falsely beleeue but euen as God seeth the harte and iudgeth the secret thoughts of men herewith that our words and outward workes are no whit hid from him so also al our affections purposes counsels thoughts minds are before Heb. 4. 12. him It foloweth that if we wil please be wise before God we must haue al our affections so ordered that hee bee in no wise offended by theÌ„ so that with al our inward parts we should be giuen to meditate his law keepe his commandements Further it is shewed vs that as God hath not created the inwarde parte of maÌ„ only but the visible earthly body also so he would not haue it vnprofitable but would that we should bestow it about his seruice not that he hath need therof but loke what we do through our bodies to the edifying profit of our neighbours according to his woorde he counteth it done vnto himself And this is the cause why Solomon would haue vs finde fauour good vnderstanding Rom. 12. 17. before men and that S. Paule counseleth vs to procure things honest not only before God but also before meÌ„ The which seemeth to bee very harde for there is no people so detestable before men as they that are giuen to goodnes NotwithstaÌ„ding they find fauour vnderstanding in the sight of men as Solomon coÌ„mandeth them so much as they can according to this holy word For euen the vngodly which often do them hurt wrong are oâ—â—rcome in their consciences that they be iust confesse no les as Pharao towards Moses the people of Israel Saul towardes Dauid Fourthly albeit wee must seeke the fauour both of God men yet is it not to say that it is lawful for vs to labour to please Gal. 1. 10. Mat. 6. 1. men or seeke to bee praised of them Finally sith that through mercie and truth wee obteine fauour in Gods sight it followeth that if we be infidels and vnmerciful we deserue to bee abhorred counted fooles both before God and men though by our carnal vnderstanding by our subtilties and enterprises wee obteine the fauour of the worlde 5 Trust in the Lord with al thine hart leane not vnto thine owne wisedome 6 In al thy wayes acknowledge him and he shal direct thy wayes To the ende that wee may the better knowe howe to guide ourselues Solomon doeth expounde the lawe vnto vs by partes giuing vnto vs diuers commandements And first of all to the intent we shoulde not bee forsaken of truth but thereby might find fauour before god he would haue vs to trust in the Lord wherby we should be assured he loueth vs as a good father doth his children therefore that he desireth nothing but our prosperitie saluation and wil not suffer vs to perishe This assurance is giuen vs by the worde the which doeth set foorth the good wil of God towardes vs. Solomon saying thus Trust in the Lorde woulde haue vs to lay holde by faith vpon the promises of God beeing certaine that God wil not nor cannot goe against them for hee is the vnfallible truthe likewise that no power can let him to keepe promis for he is the almightie whose counsel shal stand for euer and his whole wil shal be fulfilled Nowe hee sheweth vs that it is Esa 46. 10. not ynough to heare and talke but he requireth the hart And hee teacheth vs that it is not lawful to apply our harts to the lustes of our flesh and worldly pleasures for hee requireth the whole hart saying Trust in the Lorde with al thyne hart In this hee teacheth vs that which Moses teacheth in the twoo first commandements Ex. 20. 2. 3. 4 Thus our hartes must not bee parted to giue one portion vnto God and the other parte some where els that were to giue a companion vnto God the which hee cannot abide And because that diuers not esteeming the woorde of God the which ought to bee the wisedome and vnderstanding of his children seruantes doe dreame and forge in their braines diuine seruices whereby they thinke to honour God labouring much there abouts Solomon to withdrawe vs from this abuse and foolishe presumption doeth warne vs that to trust in God with all our harts we must not leane to our owne wisedome as Moses warneth the children of Israel By this wee may iudge that there are Deu. 12. 8. but a fewe which trust in the Lord as they ought for the greatest part of the world doe set their hartes on other thinges then on God and many also wil serue him after their owne fansie And this is through ignorance and contempt of the woorde that they fal into such beastly blockishnes as S. Paul saith For God also punisheth Rom. 1. 21. their vnthankefulnes in blinding and giuing them vp vnto a reprobate minde Moreouer considering wee cannot trust a man except we loue him
although we think to be closely hidde by wandring out of the right way yet God ceaseth not to see vs and consider our deuises and wicked enterprises for to punish vs at such time as it shal please him And let vs not thinke that by giuing ourselues to euil we can escape For though it were so that God did not take heed vnto the wicked yet neuertheles they could not be exempted from punishment seeing they drawe their owne corde the which they spinne and twist and pul foorth by perseuering to adde iniquitie vnto iniquitie without remorce of conscience with greedinesse of desire and in the same they proceed so vnaduisedly and amasedly that they make readie the halter for thēselues and therein are taken so that they cannot vnloose thēselues but must be a pray for the Deuil This is that which Solomon would haue vs to vnderstand when he saith the iniquities of the wicked c. Heere we see howe Solomon is very careful throughly for to aduertise vs when one thing often saide doth not content him but vseth repetition for to helpe our ignorance and weakenesse and to wake vp our negligence and also to make the wicked lesse excusable for contemning the aduertisementes hee giueth them And when he compareth their iniquities and sinnes vnto cordes he sheweth them that they are more miserable then the brute beastes For the beastes doe not knitte the lines and nettes wherein they are taken neither also doe they cast themselues into the net if they perceiue it but shunne it but the wicked doe winde their owne halters and also runne into the same to be taken He sheweth also that they which nothing esteeme the admonitions corrections and threates that is made vnto them and become angry and doe defie those which exhorte and rebuke them asthough they woulde keepe them in bondage when they woulde asmuch as lieth in them deliuer them out of the snares and they contrarily willing to deliuer themselues by dissolutenesse and falling away doe further binde yelde themselues captiues For as they which obey and beleeue the word are vnbounde and deliuered from sinne from the Deuil from death and from hel euen so the rebells are slaues vnto sinne prysoners to the Deuil holden vnder with the bondes of death and hel and so are chained with the cordes of their iniquities Hee sheweth I say that such people are much deceiued and are in an euill way not only when they goe out of the way with the strange woman but also in what euil soeuer they inuēt with obstinacy hardnes of heart He hath made a pitte digged it and is fallen into the pit that hee made The wicked is snared in the woorke of his owne Psal 7. 16. 9. 16. hands To bee shorte what euil soeuer the wicked doe commit the same is their destruction and damnation but they thinke not so as they shewe it when by how much as they commit more euil by so much the more doe they thinke to bee out of danger as Solomon doth wel signifie it when he vseth these woordes shal be taken and shal be holden And in this they deceiue themselues as here wee see it and S. Paul doth wel signifie it vnto vs when he saith For when 1. Thessa 5. 3. they shal say peace and safetie then shal come vpon them sodaine destruction as the trauell vppon a woman with child and they shal not escape Besides this wee must learne in this aduertisement not to bee giuen to haue care to feed the flesh in his lustes pleasures For seing that the affection of the flesh is enimitie against God and cannot be made subiect vnto the law of God wee cannot take the Rom. 8. 7. pleasures of our flesh except we wil runne into al wickednesse and in so doing we twiste our owne ropes wherein wee are taken and holden wherevppon foloweth our destruction and thus the pleasures that the wicked take in sinning doe turne them to greate hurt for they engender not onely temporal but also euerlasting death Solomon doeth threaten them therwith saying 23 He shal dye for want of instruction c. When the promise of eternal life is made vnto those which receiue instructiō to gouerne themselues by wisdome and good discretion in holines righteousnes faithfulnesse truth It foloweth wel that they which neglect do wel deserue eternal death and ought also to vnderstande that when the scripture blameth them for the contempt of instruction and that it threateneth them with death that then they cannot looke but for eternal death except by true repētance they embrace instruction which before they had despised For the Lorde wil not the death of a sinner but rather that he should conuert and liue Solomon then saying that the wicked which is without instructiō shal Eze. 18. 32. die speaketh of euerlasting death the which the wicked do wel deserue for being without instruction hee is voide of wisedome and filled with foolishnes by the which being caried about he neither can nor wil holde the pathe of life but turneth another way out of the right way folowing the lustes of his flesh which is dead wherof foloweth wel that he is worthy to perish euerlastingly Here we are taught that if we wil eschue death and obteine life we must receiue the instruction that God giueth vs by his worde by assuring vs of the goodnes and loue of God towardes vs in Iesus Christ and giuing ourselues to the obedience of his lawes Heerein standeth the true wisedome of the children of God the which keepeth thē from going astray and wandring out of the path of life Wee also doe learne that the greatest part of the world must needs perishe seeing that it is without instruction some for that they are deceiued by superstition and idolatrie other some for that they receiue lesinges for trueth And which worst is there are many to whome godly instruction is offered but because they are without religion they contemne the instruction and doe nothing but skorne it and so much as they can doe persecute it The sixth Chapter 1 MY Sonne if thou bee suretie for thy neighbour and hast stricken hands with the stranger 2 Thou art snared with the words of thy mouth thou art euen taken with the words of thine owne mouth 3 Doe this now my sonne and deliuer thy selfe seeing thou arte come into the hand of thy neighbor goe humble thy selfe and solicite thy friendes 4 Giue no sleepe to thine eyes nor slumber to thine eye liddes 5 Deliuer thy selfe as a Doe from the hand of the hunter as the byrde from the hand of the fouler IT seemeth at the first sight howe Solomon goeth about to diswade vs from answering or to become pledge or surety for our neighbors For there is none of vs that would be intangled or in subiection and bondage to another but al naturally desire to be free and to vse the power that God hath giuen vs at
generation spoken of the which hindereth not that which is begotten to bee eternall Also the Father hath not begunne to beget his wisedome but hath begotten it eternally The wise worldlings which woulde vnderstand and know al things by natural reason or by experience wil deride the same because they can comprehende nothing but we consider it by Fayth And for to doe this wel let vs knowe that amongst the properties persons which are in God which is one there is such distinction that to the Father we attribute the beginning of working and creating we hold him for the fountaine spring of al things To the Sonne we attribute wisedome counsel and the gouernment of things that are made To the holy Ghost we attribute the power and efficacie of working and executing And albeit that the eternitie of the Father is also the eternitie of the Sonne and of the holy Ghost for God could neuer be without his wisedome and power and in the eternitie there ought neither first nor last to bee sought yet is it not a vaine thing nor superfluous to obserue this order in the eternitie to wit that we set the Father first in order and in the seconde place the Sonne which commeth of him and in the third place the holy Ghost which proceedeth from them both For also the minde of euery one inclineth to consider first God afterwardes his wisedome which springeth from him and finally his power whereby hee executeth the decrees and ordinances of his counsel By this reason wee say that the Sonne commeth onely of the Father but that the holy Ghost is of the Father and of the Sonne together Albeit then that wee can not consider the wisedome of God but as it proceedeth from the Father and as it is engendered of him yet we must take heede that in this generation we inuent nothing temporal carnal or humane but rather let vs worship this generation beholding it by Fayth and let vs take heede from searching further then Scriptures doe teach vs thereof otherwise wee shoulde deserue to bee blinded and punished for our ouer great curiositie The generation then of wisedome wil not forbid vs to beleeue his eternitie For well to inculcate the same vnto vs Solomon standeth long to preferre wisedome before thinges visible whereof man himselfe doeth not comprehend the beginning but do seeme vnto him that they are from euerlasting but by Fayth wee vnderstand that the worldes were made by the worde of God For the inuisible things of him that is his eternal power and Godhead are seene by the Hebr. 11. 3. Râ—m 1. 20. creation of the worlde c. And for to beate into vs this eternitie hee is not content briefly to say that wisedome was begotten before the earth but he nameth the deepes which are the deepe waters the fountaines He reciteth euery thing particularly to the ende that in the least thinges of the worlde wee might learne to knowe the wisedome of God and also seeing it is first let vs contemne these earthly thinges if they doe hinder vs to aspire after wisedome For although they be creatures of God and that verie good yet are they nothing if wee compare them vnto wisedome Moreouer when situation and places are spoken of we ought to vnderstand that God in the creation of the worlde hath set al things in good order by wisdom and hath set euery thing in his place and that the insensible thinges doe keepe stil their situations and places but the diuels and men are so miserable and vnreasonable that they haue verie quickly left their place and are fallen into extreeme confusion out of the which men can not rise againe except that wisedome doeth communicate herselfe vnto them 27 When hee prepared c. After that Solomon hath shewed the eternitie of wisedome because it went before the inferiour earthly and watry creatures he proceedeth to prooue this eternitie because that it was before the heauens and before the ordering of the superiour waters and before the sea had his markes set and that the earth was fully setled And when the scripture sheweth vs that God hath saide Let light be made c. By the worde of the Lorde were the heauens made we must vnderstande that the preparation the constitution the compasse establishment fortification and ordinance wherof here is mention made is nothing but his wisedome and eternal Worde the which also as it is here tolde Gen. 1. 3. Psal 33. 6. was with God when he ordered and ordeined his creatures Furthermore when we reade these things we ought not only to thinke vpon the eternitie of wisedome but also vpon the goodnesse and mercie of God wherewith he was mooued towardes men when hee made and ordered al these thinges for hee prepared them for the vse of men The which hee hath wel shewed when he made vs Lordes of al the world Then was I with him After that wisedome hath saide that she was then there with God when he prepared c. shee sheweth that she was not idle but that she wrought with him not as inferiour but as an equal felow for she saith not that she was vnder him but with him not that she was an haÌ„dmaid or seruaÌ„t or appreÌ„tice but as a nourisher or mistresse of work Wherin SolomoÌ„ doth shew vs the eternal power diuinitie of the sonne of God The which S. Iohn sheweth Shee was in the beginning c. Our Lorde himselfe Ioh. 1. 2. 5. 17. also doth shew it saying My Father worketh hetherto and I work And to shewe that shee was so good a woorke mistresse that there was no worke too harde for her and also that shee was not grieued with his worke but that she delighted in the same she sayeth And I was daily his delight Nowe looke what shee wrought in the time of the creation and ordering of the world she doeth yet still as we may see when she sayeth reioycing alway before him Wee may also say that the Father hath taken pleasure in that which hee hath wrought by his Sonne from the beginning and yet stil at this present doeth delight in his woorkes as in a most pleasaunt recreation but although that this sentence bee true and that it may be grounded vpon the saying of our Lord I doe alwayes those things Ioh. 8. 29. that please him yet the first sense is the most agreeable to the line of Solomons texte Likewise the manner of a maister workeman which is verie cunning in his arte is to take pleasure in his work and to doe his worke so easily and so handsomely that it seemeth he worketh not but playeth and passeth a way the time ioyfully And after this sense we may gather hereof that the goodnesse and grace of the Lorde was bent from the beginning towardes men for they had not deserued that Wisedome should delight to doe her worke for their vse for euen without it they had not bene But although that man
nor follie if we had no sinne nor malice we should be perfectly wise and righteous and should not neede to receiue instruction nor be taught wee should be filled enough and should haue abundance enough therof without increasing or growing But the sentence of Solomon agreeth verie wel with the same of our Lord Vnto euery one that hath shal be giuen and hee shal Mat. 25. 29. abounde but he that hath not from him shal be taken that which he hath When Solomon speaketh thus hee sheweth that it is good reason that the wise man shoulde loue them which instruct and rebuke him seeing that by so doing they are so farre of from doing him hurt or taking any thing of his that they rather labour to profite him and to make him grow and increase We doe the same towardes the scorner when wee reprooue him but through foolishnesse malice and vnthankfulnesse by pride presumption and stifneckednes hee contemneth and refuseth his profite and foloweth and seeketh his owne hurt But although wee see many to bee of this miserable state and that wee haue no proofe of their returning vnto goodnesse yet must we doe that which is enioyned vs Preach 2. Tim. 4. 2. Mat. 10. 16. the Worde be instant in season and out of season That wee must so doe our Lorde doeth shewe vs when hee sayeth I sende you as sheepe amongst Wolues We neuer hope that Wolues shoulde become sheepe and yet our Lorde woulde that his Apostles shoulde thrust themselues amongst the midst of them But if we may haue a certificate that they are wholly frowarde harde hearted and not to be corrected wee must leaue them and not meddle to giue them any instruction neither rebuke nor correct them to bring them to amendement but to pronounce vnto them their iudgement condemnation Saint Paule doeth thus teach vs to behaue ourselues saying Alexander the Coppersmith hath wrought mee much euil the Lorde reward him according to his workes 2. Tim. 4. 14. 10 The beginning of wisedome is the feare of the Lord and the knowledge of holy things is vnderstanding 11 For thy dayes shal be multiplied by mee and the yeares of thy life shal be augmented Because that wisedome hath bidden vs vnto her table and hath set before vs bread wine to the ende that wee may knowe whether we be truely partakers shee giueth vs a marke and token saying The beginning of wisdome c. The token and signe thē which shal certifie vs whether we be refreshed at the table of wisedome is the feare of the Lorde and the knowledge of holie thinges Here Solomon hath set the effect before the cause for from the knowledge of the worde of God which are holie things proceedeth the feare of the Lorde if wee feare him and tremble at his commandements desiring to serue him thereafter and to giue him true obedience if we beleeue in him assuring ourselues of his promises if we cal vpon him in al our necessities and doe giue him heartie thanks for al thinges if wee be careful for his honour and glorie the same commeth from the knowledge of holie thinges from the vnderstanding of the holie and pure worde of God without the which wee contemne al the foresaide thinges and doe runne into vanities and follies into superstitions and idolatries into maliciousnes and wickednes But Solomon esteemed not to keepe or folowe the order neither was it necessarie because that this feare and knowledge are Pro. 2. 5. thinges so knit together that the one can not stande without the other therfore also he hath gathered them together And S. Iohn 1. Ioh. 2. 3. also doth gather them together saying And hereby we are sure that we know him if we keepe his commandements And whē we haue no knowledge of holy things of ourselues but onely so muche as it Psal 119. 18 pleaseth God to reueale vnto vs as it is written Open mine eyes that I may behold the wonderful things of thy law Make me to vnderstande the way of thy preceptes I wil meditate in thy wonderous works Blessed art thou Simon the sonne of Ionas for flesh blood hath not reuealed it vnto thee but my Father which is in heuen Mat. 16. 17. Luk. 24. 45. Then opened he their vnderstāding that they might vnderstād the Scriptures It foloweth wel that it commeth not of our free wil that we haue the feare of the Lord the which is required of the seruants of the Lord aboue al thinges And now Israel what doeth the Lorde thy God require of thee but to feare the Lorde thy God to Deut. 10. 12. walke in al his wayes to loue him to serue the Lorde thy God with al thine heart with al thy soule As we may then learne here the feare of the Lord comprehendeth vnder it al the seruice and honour that we owe vnto God wherin lieth al our wisdom knowledge Therfore whē Solomō saith the beginning c. He meaneth Deut. 4. 6. not that for to be wise wee haue neede of any other thing then the feare of the Lord but he would that we should know that wee are altogether void of wisdom except we haue the feare of the Lord so that we can not begin to be wise vnlesse we feare the Lorde not as the infidels faithlesse doe which haue no vnderstanding for they haue no knowledge frō whēce only proceedeth the true feare Such people I say haue not the feare of the Lord but of torments They feare him without knowing him to be pitiful merciful and therfore they are afraide of the sharpnes of his iudgement as a pore offender is afraide trembleth in the presence of the Iudge of whom he looketh but for al rigour Besides this we must note that the table of wisdom is not prepared with prophane vnclean things but with holy things the tast wherof standeth in vnderstanding They then which delight themselues in vanities folishnes in malice wickednes in filthines pollution haue no felowship at the table of wisdom it is good reason for they are like vnto the horse and Psal 32. 9. Mule in which there is no vnderstanding the which only giueth tast in the heauenly things wherof cōmeth a good humour of the feare of the Lord the which quickeneth the soules of wisdoms children 11 For thy daies c. To the ende that we shoulde not refuse to come vnto the table of wisdom to eate of her bread drinke of her wine Wisdom doth shew vs that they which eate drinke at her table shal be of no smal cōtinuance As if he said there is no man but desireth to liue long flye death Wherefore come eate of my bread and drink of my wine ye shal obtaine your desires By me shal thy dayes be multiplied c. We haue the same in the 3. Chapter 2. verse and 4. Chapter 22. verse We can
yee may see Wee ought not to bee troubled with this destruction as though it shoulde destroy vs with them For euen as in vsing our tongues wisely wee are not their companions in euil speaking proud words euen so their destruction shal not come neere vs but our lippes shall preserue vs that is to say that God wil allowe of our wordes and therefore he wil preserue vs from destruction not so that wee can deserue it by our lippes as it ought to bee manifest vnto vs. For sith wee knowe that it is the gift of God to gouerne wel our lippes wee must not doubt but that it commeth by onely grace that wee are preserued and safely kept But the Scripture hath his proprietie to attribute that to the instrument which belongeth onely to the workemaister which guideth them and this serueth to beare with our rudenesse and to be made more easie 4 Where none oxen are there the cribbe is emptie but muche increase commeth by the strength of the Oxe There is none of vs all but loueth wel to haue greate rents for to liue at ease in this worlde but forasmuche as there are many carelesse and slouthful which had rather be idle then to worke and applie their minds to folowe some honest vocation therefore they must suffer pouertie and vtterly be destitute of riches as Solomon hath exhorted and threatened them And now vnder other wordes hee signifieth the same thing saying Where none oxen are there the cribbe is emptie Solomon applieth himselfe heere to our kinde of speaking for whē we are altogether destitute of things wee vse to say that wee are cleane emptie Hee placeth one kinde of labour heere vnder the which hee comprehendeth al others and doth declare vnto vs that except wee doe diligently followe the estate wherevnto wee are called and vse necessary meanes to prouide for ourselues and our familie wee cannot looke but for pouertie as wee deserue the same Contrarily if we doe imploy the power that God doeth giue vs and duely doe our office wee shall abounde in al wealth that is necessary for vs and according as God shall see to bee expedient for to mainteine and keepe vs in his seruice Solomon doeth signifie this same when hee saith But much increase commeth by the strength of the Oxe We haue none other doctrine heere then suche as wee haue hearde alreadie oftentimes and it is not without cause that Solomon vseth repetition For we are slow negligent and slouthful and haue neede to be prouoked as it were spurred vp and often to bee put in remembrance what wee haue to doe Furthermore by the care that he hath to repeate this doctrine often he doth shew vs how necessary for vs it is to labour Euē as the oxen doe drawe the plough for to breake vp and turne ouer the earth and to make it fit to bring foorth fruit euen so also must euerie one of vs be occupied about our woorke after his calling and beare the yoke which God hath laide vpon vs neither must wee be ashamed to be compared vnto Oxen neither disdaine to learne of them seeing that the Scripture setteth them foorth before vs for to be our Maisters and Doctours not onely before the common people but also before the greatest as Ieremy doeth complaine therof Thou hast smitten thē but they haue refused to bee tamed by discipline Ier. 5. 3. 4. 5 Mat. 11. 2◠c. Let vs in no wise be like vnto such rebels but rather let vs folowe the exhortation of the Lord. If wee must needes become subiect vnto worke for to obteine enough of corporal liuing much more must wee submit ourselues vnto the lawe of the Lorde and folowe the wayes that God doeth teache vs by the which hee woulde leade vs to eternallife Otherwise if wee say with the wicked Let vs breake their bandes The Lord wil make vs subiect vnto Psal 2. 3. Deut. 28. 48 Iere. 28. 13. cruel maisters as he hath done heretofore to the children of Israel according as he had threatened them And shalt be subiect to thyne enemie c. Thou hast broken the yoakes of wood but thou shalt make for them yoakes of yron The Papistes as we may knowe are vnder a very harde and heauie yoake when they are vnder such Mat. 23. 4. maisters as our Lorde describeth Let vs acknowledge and confesse the blessings that God doeth giue vs in employing vs in his seruice and hee wil giue vnto vs abundance of reuenewes chiefly such as are spiritual For seeing he commandeth Thou shalt not muzzle Deut. 25. 4. the Oxe that treadeth out the corne hee wil not leaue vs destitute of necessary things But if wee despise the blessings hee giueth vs and doe rebel against him let vs looke for punishment I haue nourished Esay 1. 2. and brought vp children but they haue rebelled against mee and consequently the desolations wherewith God hath threatened his people came vpon them 5 A faithfull witnesse will not lie but a false recorde will speake lyes This saying of Solomon is so manyfest and knowne to all men which haue the least good naturall wit and vnderstanding that it needeth none exposition but onely to bee considered vpon and thereby wee ought to learne not to lye but to say the trueth in all our talke And the rather because wee take it not wel to be counted or called lyars or false witnesses but faithful and true but chiefly because that God which ought to bee preferred before al our desires and affections our honour and reputation abhorreth falsenesse and lying as hee hath declared by his Lawe Deut. 19 and cōmendeth trueth vnto vs highly which he loueth otherwise hee Exo. 20. 7. 16. 23. 1. Leu. 19. 11. 12. Deut. 19. 16 2. Tim. 2. 13. Iohn 14. 6. 17. 17. shoulde denie himselfe the which we ought neither to thinke nor say and also it cannot bee Though we beleeue not yet abideth he faithful hee cannot denie himselfe Hee himselfe also is the trueth seeing that he neither is nor can bee separated from his word which saith I am the way the trueth and the life Sanctifie them with thy trueth Thy worde is trueth But forasmuch as euery man is a lyar we must confesse that of our nature wee are al false witnesses and therefore if wee wil become true witnesses wee haue neede that God woulde send and communicate his holy Spirite vnto vs who is the Spirite of trueth which leade the disciples of our Lord Iesus Christ into all truth for the which to obteine wee must pray Take not thy worde of trueth vtterly out of my mouth for I waite for thy iudgementes It is Psal 119. 43. 5. 7. necessary for vs that in all our wordes and talke wee bee armed with trueth if wee will not perishe For the Prophet Dauid saith Thou shalt destroy all them which speake leasing Wee haue a fearefull example thereof in the fifth Chapter of
griefe they wil playe and passe the time away as merrilie as possibly they can they eate they drinke abundantly euen til they be drunke or verie neere they leape sing and daunse they delight to reason to iest and talke of vaine thinges yea filthie and vncleane they turne their looke for to feede the same with the appearaunce of beautie After this manner they laught but as Solomon saieth Euen in laughing the heart is sorowful For albeeit that in leading such a life they labour to auoide griefe yet they cannot for they haue an hang man within in them which doeth torment them from whose handes they labour to bee deliuered to wit their conscience which doeth reprooue them feare them before the iudgement seate of God for their disordered life though they stryue to make themselues beleeue that there is neither God nor Deuill neither saluation nor damnation And therefore they reioyce dissolutely as though euil shoulde neuer happen vnto them but finally they shal feele that they haue beene deceiued as Solomon doeth wel declare vnto them saying And the ende of that myrth is heauinesse After that Adam had reioyced of eating the forbidden fruite hee had great heauinesse Gen. 3. 7. ◠the which had continued for euer if God had not redressed it by his promise The worlde which perished with the flood did no lesse feele it than did the Sodomites and Gomorrhians The Gen. 3. 6. 7 19. Exo. 32. Luke 16. Luke 6. 24. 2◠Esay 5. 11. 12. 22. 12. 13. people of Israel was punished for their idolatrie The riche glutton was cast into hell Al these nations haue felt that which Solomon speaketh of and all such like shal feele it Woe vnto them that rise vp earelie to followe drunkennesse and to them that continewe vntil night til the wine doe inflame them And the harpe and viol timbrel and pype and wine are in their feastes but they regarde not the woorke of the Lord neither consider the worke of his handes And in that day did the Lorde God of hostes call vnto weeping and mourning and to baldnesse and girding with sackecloth c. 14 The hearte that declineth shal bee satiate with his owne wayes but a good man shall rule ouer him Solomon hath shewed vs heere before what are the wayes of an harte that declineth when he saide My Sonne if sinners intice thee Pre. 1. 1◠consent thou not c. For their feete runne after euill c. For except mans heart were alienated and estranged from GOD and his woorde hee shoulde not haue such wicked thoughtes neither woulde hee giue himselfe vnto such wicked workes the which doe worthily deserue grieuous punishment as Solomon doeth shewe Let vs not thē be like vnto those that are desirous to heare newes that they may passe away their time merily and carelesly so vayne and vnprofitable they are and yet notwithstanding they thinke verily they are not sluggish and sleepish but are quicke and nimble As such men doe easily beleeue lyes euen so doe they delight to make others beleeue them also and they thinke a man a verie foole or that he doeth them wrong when hee beleeueth not their words so easily as did their iesters and flatterers Secondly let vs not be like vnto them which loue to bee flattered and too heare nothing that may trouble or hurt them but would haue men to speake such thinges as doe please them or that they thinke to bee profitable for them They wil diligently heare lyars false witnesses and slaunderers Now as God forbiddeth lying false witnesse bearing and slaundering so doth he also forbid Thou shalt not receiue Exo. 23. 1. 2. Tim. 4. 3. a false tale neither shalt thou put thine hand with the wicked to be a false witnesse Thirdly let vs take heede we be not like vnto those which haue ytching yeares The world almost is filled with none other people and chiefly Turkie and the places where poperie reigneth If we followe them we runne into destruction and doe worthily deserue to perish seeing that wee are warned therof in diuers places Hauing 2. Thes 2. 10. Rom. 16. 17. 1. Tim. 4. 1. 2. Tim. 3. 1. 2. Pet. 2. 1. then so many testimonies wherby we are admonished we do worthily deserue to be counted and called fooles and dolts if we beleeue euery thing And for as much as we cannot take it well to be counted such but contrarily would be holden and esteemed for discrete and wise therfore we must stand vpon our watch considering diligently how we should gouerne ourselues that wee goe not awry Solomon doeth teach it vs so when he saieth but the prudent will consider his steppes For to consider well our steepes that we may be well gouerned and not to beleeue euery thing wee must Psal 5. 8. 25. 4. 119. 12. 105. 103. pray Leade me O Lord in thy righteousnes because of mine enemies make my way plaine before my face Shew me thy waies O Lorde and teach mee thy pathes Blessed art thou O Lord teach me thy statutes Thy worde is a lanterne vnto my feete and a light vnto my path The entraunce into thy wordes sheweth light and giueth vnderstanding to the simple Nowe for to enioy this same well wee must followe the order that Iesus Christ hath placed in his Church Thus doing we shal be wise discrete and well gouerned as S. Paule doth admonish vs. Brethren be not children in vnderstanding Ephe. 4. 11. but as concerning maliciousnes be children but in vnderstanding be of a ripe age But when S. Paule saieth That loue 1. Cor. 14. 2◠suffereth all thinges it beleeueth all thinges it hopeth all thinges it indureth all thinges it may seeme therefore not to be foolishnes to beleeue euery thing To the which I answere The holy Ghost which hath thus spoken by S. Paule hath saide also by Moyses If there ryse among you a Prophet or dreamer of dreames and giue thee a signe or wonder c. S. Paule himselfe also hath saide Trye all things and keepe that which is good Againe S. Iohn saith 1. Cor. 13. 7. Dearely beloued brethren beleue not euery spirite but try the spirites whether they be of God And therefore when it is sayde that loue beleeueth all thinges let vs vnderstand it of such thinges as may and ought lawfully to be beleeued For a Christian man Deu. 13. 1. 1. Thes 5. 21. 1. Iohn 4. 1. ought not wittingly and willingly to cast away wisedome and right iudgement and suffer himselfe to be deceiued that he should not iudge between white black but ought very rightly to proceed in simplicitie and humanitie in iudgement and not to be so wicked as to charge his neighbour with wrong and euill suspition 16 A wise man feareth and departeth from euill but a foole rageth and is carelesse They which for the wickednes they haue committed do feare to be punished and yet haue no minde to doe
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
are prudent nor that wisedome resteth in their heartes For seeing that the good man out of the good treasure of his hart bringeth foorth good things therefore shal their wisedome Mat. 12. 35. Iohn 19. 39. be knowne in the mids of fooles As Nicodemus gaue it openly to be known in the mids of the madde raging Iewes And forasmuch as it is not lawful for vs to dwel amongest fooles to consent with them but ought to withstande and reprooue them correcting and threatning theÌ„ otherwise we should be partakers with theÌ„ of their folly be like vnto theÌ„ it foloweth that they which faine not to seâ— their insolences cannot challenge wisedome Likewise albeeit that wisedome must bee knowne in the mids of fooles both by works and doctrine yet must wee diligently take heede from dooing our woorkes to bee seene of men but wee must labour onely to make our tallentes that the Lorde hath committed vnto vs to profit and increase 34 Iustice exalteth a nation but sinne is ashame to the people The peoples and nations of the earth desire to bee praised and honoured to bee famous and renoumed for the which they are feared and reuerenced they desire to haue greate titles And for to obteine this they inlarge their limites and increase their lordships in ioyning towne to towne countrie to countrie they build sumptuouse pallaces and castels which they labour to make impregnable and vnaccessible and care not though in their dooings they wring their neighbours and take not heede whither they doe things pleasing or displeasing God It is ynough for them to obteine their desires and to finish their enterprises They thinke by such kind of doings to bee magnified and exalted but they are much deceiued seeing 1. Pet. 5. 5. Luke 1. 51. Gene. 6. 7. 11. 4. Gene. 6. 7 11. 4. they haue not onely to do with mortal transitorie and frayle men as they are but with the eternal and almightie God who can tel how to mocke their enterprises and to frustrate their desires For hee resisteth the proude as sayth the virgin Mary hee hath shewed strength with his arme hee hath scattered the proude in the imagination of their heartes The very gyants hade felt it for though they were mightie and alwayes famous yet coulde they not auoyde the general flood Noes childrens children laboured to get fame and to fortifie themselues but God scattered them ouer all the earth through the confusion of tongues which he sent amongst them The Canaanites thought themselues highly exalted when they were multiplyed and their cities strongly furnished fenced with all riches but at the comming of the people of Israel GOD knewe wel howe to beate them downe and destroy them A man might here alledge the Assirians and Babylonians almost all the nations of the earth and in them to beholde how men doe not rightly proceede to be exalted if we followe their maners For as we read in the scripture God hath vtterly humbled abaced them Therefore if we wil be exalted let vs not desire to bee like vnto these nations but let vs learne at Gods mouth what gouernment we must folowe If thou doest obey the voyce of the Lord thy God he wil ordeine thee head ouer al the nations of the earth According Deut. 28. 1. too this same Solomon saith Iustice exalteth a nation We wil here take iustice for the obedieÌ„ce of Gods voyce the which is imputed vnto vs when we beleeue and repent wherby we lead a pleasing an acceptable life vnto God For by fayth we renounce all vayne confidence which is detestable before God and cleane vnto him onely according as he demandeth in the Scripture By repentance we abhorre the euill that God forbiddeth and loue the good that he commandeth Thus doing we shal honour and glorifie him and he wil also exalt vs according to his promises And sith we are exalted by faith repentance the which are taught vs by the word it followeth that we haue no righteousnes but therby and so thereby we are exalted But this exaltatioÌ„ is not seene of theÌ„ that beholde it with a carnal eye and require nothing but external pompe Also they beleeue not that by the worde we may be exalted but rather suppressed and beaten downe And therefore they reiect this word and do persecute them which receiue it and beare it as though they were sworn enemies to kingdomes and principalities for to destroy and bring them to naught We must not wonder hereat for the exaltation which proceedeth of righteousnes is not knowne but onely of them which are spiritual for it is spiritual chiefly touching the temporal it appeareth so little in outwarde sight that they make no account thereof but onely that they be easily contented For God procedeeh not according to our estimation neither after the maner nor affection of men to exalt nations by iustice Wee may knowe by this that they which folowe iustice are most commonly scorned despised and reuiled in the worlde but yet they cease not to be exalted before God who doth honor glorifie them before men after as he knoweth to be expedient for them Nowe such nations as are truely geuen vnto righteousnes are contented with suche kinde of temporal exaltation as it pleaseth GOD too geue them and are not sâ—ayde thereat but haue their hearts and mindeâ— fixed vpon the eternal exaltation the which was prepared in heauen before the foundation of the worlde was layde and the which they meditate and beholde by fayth and hope Nowe that iustice ought in this place to bee taken for the obedience to the voyce of God Solomon doeth shewe when against iustice hee setteth sinne saying But sinne is a shame to the people For there had beene no sinne in the worlde if Adam had not disobeyed the voice of God Gene. 3. 11. Rom. 5. 19. This is seene by the reproche that God made him and Saint Paul doeth plainely pronounce it For as by one mans disobedience many were made sinners so by that obedience of that one shal many also bee made righteous Therefore as God by obedience exalteth nations euen so likewise by obedience hee bringeth nations to shame as he threatened the Iewes therewith And because that they feared not the threatenings but hardened themselues so much Leui. 26. Deut. 28. the more in persecuting the Prophets Iesus Christ our Lorde and his Apostles for this cause God hath so put them back cast them of that they haue iustly prooued and doe feele that sin is the shame of nations neuerthelesse they neither woulde nor wil yet vnderstande The faithful Christians amongst them haue wel felt it as we may knowe by their complaintes and confessions But now thou art farre of and puttest vs to confusion c. Againe Thou makest Psa 44. 10. 14. 7. 4. Psa 51. 4. Daâ— 9. 5. Iâ—r 20. 11. vs to be rebuked of our neighbours c. Againe Against thee
onely haue I sinned and done this euil in thy sight that thou mightesâ— be iustified in thy saying c. Wee haue sinned and haue committed iniquitie haue done wickedly c. They which neuer knew nor yet wil knowe shal fall into euerlasting shame They which persecute mee shal fal their shame shal be eternal c. 35 The pleasure of a king is in a wise seruant but his wrath shal be towarde him that is lewde Although it is a true and sure thing that God who is our high King doeth delight in that man which can gouerne himselfe with suche wisedome and prudence as is requisite for his vocation and that he which doth contrarie therto doth displease him as the scripture doth witnes both by promises threatenings and also by examples Blessed is the people O Lord that can reioyce in thee they shal walke in the light of thy countenance The Lordes delight is in Psa 89. 16. 147. 11. 2. 4. 9. them that feare him he that dwelleth in heauen shal laugh them to scorne the Lord shal haue them in derision Again Thou shalt bruise them with a rodde of yron He hath iustly shewed his wrath against Caine against the world destroyed by the flood and by other infinite Psal 32. 9. examples which ought to mooue vs to folow this exhortation I wil informe thee and teach thee in the way wherin thou shalt go and I wil guide thee with mine eye And least the riche and great men doe thinke that this doctrine doeth nothing perteine to them let them giue eare Be wise nowe therfore yee Kinges bee learned ye Iudges of the earth Serue the Lord in feare and reioyce in trembling Albeit I say that it is a thing true and sure that God delighteth in a man of vnderstanding yet we wil take this sentence for an Psal 2. 10. 11. instruction that Solomon giueth vnto the Kings of the earth and to their seruants officers Wherin first he sheweth that the affection of Kings Lords of the earth ought not to be set vpon vanitie and folly vpon pleasures pastimes vpon superfluities pomps vpon filthines and couetousnes and other worldly and carnal thinges as doe almost al Princes and earthly Lordes who thinke that al things are made for their pastime and that they ought to doe nothing els but to liue in pleasure and voluptuousnes to doe al thinges after their sensual appetite so drunken are they in their carnal sense but their heartes and mindes ought to bee giuen vnto the lawe of the Lorde For if they be not wise nor learned they can not delight in wise seruantes and learned officers as Solomon hath warned them Deut. 17. 1â— 19. heere saying The pleasure of a King is in a wise seruant and doeth shewe them that they ought to take example of Dauid Secondly he sheweth that a King ought not himself alone to gouern Psal 101. 2 and guide the people committed vnto him but ought to haue seruants which may serue and helpe him to set order in the pollicie after the counsel of Iethro and as did Iosaphat Thirdly that Kings and Princes ought not to gouerne after their fantasie but according Exo. 1â— â—â— 2. Cor. 1â— â— 6. 7. to the counsell of their learned and wise seruantes And then they shal shewe that they delight in them and esteeme and honour them Contrarily if they haue none other lawe but their wil and wil not yeelde vnto the counsel of wise and learned seruantes they doe plainely shewe that they doe not delight in wise seruants Nowe if kings must followe the counsel of such as are learned and wise in the ciuill gouernment by a greater reason they ought very diligently to beleeue the true and faithful Pastours of the Church which beare the word of the Lorde and to attempt nothing in the Ecclesiastical pollicie without the aduise and counsel of those which Deut. 17. 18 are appointed to feede the flocke of the Lorde This is wel shewed them when it is sayde that the king shal write out this law into a booke for himselfe by the Priestes of the Leuites For the Priestes lips should preserue knowledge as they should seeke the law at his mouth for he is the messenger of the Lord of hostes Fourthly that offices and administrations of kingdomes principalities and Lordeships Mala. 2. 7. ought to be committed vnto wise and learned men and not vnto suche as are ignorant Beholde this is it which is shewed to vs by the first parte of this present sentence vpon the which let vs note that delight is here taken for a louing and fauourable affection and a wise seruant for him which can so wel gouerne in the administration committed vnto him that his Lord reioyseth thereat and praiseth it and is not ashamed to commend the same Solomon doth so teach it vs when agaynst delight hee setteth wrath and against a wise seruant him that is lewde saying But his wrath shal bee towarde him that is lewde Let vs note sith that the lewde seruant or that hee worketh confusion is set against a wise or learned seruaunt we must vnderstand that he is a lewd seruant which is voyde of a right affection of sounde iudgement and despiseth wisedome and vnderstanding and careth not too labour in the charge and administration committed vnto him except he labour to set all in disorder and confusion and yet notwithstanding would be counted a good and faythful seruant The kingdomes principalities dominations Lordships haue but too many such seruaÌ„ts as experience techeth But we must not maruel thereat for if the kings Princes Lords of the earth doe disobey rebel be vnfaithful vnto their Soueraigne Lord king they doe wel deserue to haue such seruantes officers stewards or rather scatterers destroiers also suche men are coÌ„monly best welcoÌ„e receiued into the courts houses of great men because they can beare good face goe braue and gay flatter slaunder Wherin we may wel know that such administrations are disordered and haue yll successe for they which are the best welcome and receyued ought too bee reiected driuen away and rooted out if the Lordes did their duetie Solomon doeth wel shewe it vs when he saith heere that the lewde seruant shal be vnder the wrath of the king For when hee speaketh heereof wrath let vs not onely imagine some euil vse and custome some crooked looke or some blunt speech or sharpe threatninges But as the king ought to maynteine a wise seruant in dooing him good and preseruing him from euill so much as possiblie hee can Psa 101. 8. Rom. 13. 4. 1. Pet. 2. 14. Psa 101. 11. otherwise he should not delight in him eueÌ„ so the office of a king requireth such anger against a lewde seruant that hee shoulde make him to feele it in punishing him as the confusion and lewdnes that he hath done deserueth according to the
ouer reioysing though that God doeth smite vs and sende vs sicknesse but that with ioy wee shoulde vse the meanes ordeined of God for the recouering of helth strength and force that we may not bee vnprofitable as dry bones but may bee fit and apt to serue God and our neighbours in the vocation whereto wee are called And so hee teacheth vs howe wee muste vse the thinges that God giueth vs for this body that wee make them not vnprofitable and vnfruitful and hee sheweth vs that wee must not despise our bodies for God also hath not disdained them when hee created al thinges for them and that he would administer vnto them al things necessary for them as our Lorde Iesus Christe doeth teache vs when hee saith vnto vs That wee shoulde aske of our heauenly father that hee would giue vs this day our daily bread Also he hath created both the Phisition and Phisike reteining neuerthelesse to himselfe the healing Therefore in vsing ioyfully the helpe of Phisitions Eccl. 38. 2. Chro. 16. 1â— and of medicines let vs not put our trust therin but in God not doing as Asa did Nowe albeit that in this sentence wee may learne that which hath beene saide yet wee must vnderstande that Solomon pretendeth by corporal thinges to bring vs vnto spiritual And therefore that our bones may not dry away least wee perishe without remedie let vs take heede that when wee are sicke yea dead by our sins that wee bee not greeued that the chiefe Phisition Iesus Christe shoulde come vnto vs and exhort vs vnto repentance wherevnto Luke 15. â— let vs bee giuen with ioy as also there is ioy in it c 23 A wicked man taketh a gift out of the bosome to wrest the waies of iudgement There are many which perswade themselues to beleeue that they doe no euil in taking giftes prouided that they haue not exacted nor required them and that no man seeth any thing for it is the custome of wicked iudges which woulde be in estimation more to feare men then God or to labour to set God wholy in contempt and forgetfulnesse and haue their respect vnto men But what wisedome soeuer they challenge yet are they wicked as they shoulde wel vnderstande when God forbiddeth iudges expresly too take giftes and that hee calleth them which receiue giftes theeues and murtherers Solomon also doth giue them it to vnderstande when he saith A wicked man taketh a gift c. He discouereth and openeth the wickednesse of such iudges first of al when hee saith that they take it out of the bosome for hee sheweth that in taking the gift secretly they doe against their conscience and that they haue more reuerence to men then to God or that they bee of the number of those of whome the Psalmist complaineth Secondly when hee saith To wrest the waies of iudgement For he sheweth that hee violently pulleth the right from him to whome it belongeth as hee knoweth wel but his couetousnesse doeth compel him to counteruaile Psal 94. 3. the gift to him which hath giuen it him as Solomon hath shewed heeretofore saying that wheresoeuer the gift is giuen it prospereth And thus Solomon doeth shewe vs that the iudges which receiue giftes neither can nor wil administer iustice and therefore they rightly deserue to bee called wicked Let iudges and magistrates vnderstand that they are heere admonished that if they wil rightly administer iustice they must wholy absteine from taking of giftes Also they ought to shunne flatteries and worldly honours and to haue no respect of persons for by these thinges they wrest iudgement aswel as by the receite of giftes but the holy Scripture doeth more often make mention of giftes because that giftes are of greater power so that they which loue them wil be ready for to betray their fathers and mothers 24 Wisedome is in the face of him that hath vnderstanding but the eies of a foole are in the corners of the worlde There are many men which thinke that they cannot be wise except they visite and see farre countries and except they can vnderstande diuers languages and except they giue their eies to beholde and their mindes to consider the fashions and manners of diuers peoples and nations and except they had prooued many thinges but the true wisedome requireth no man to trot hither nor runne thither for to bee talked with but shee doeth offer herselfe vnto those which giue their mindes and vnderstanding vnto Pro. 2. 1. the woorde of the Lorde for to beleeue it and obey it Such men so attentiue and learned in the worde which is our only wisedoâ—e and prudence neuer want wisedome as Solomon doeth shewe it saying Wisedome is in the face or in the presence of the wise but hee that wandereth hither and thither for to make himselfe wise is destitute of wisedome and prudence for hee is a foole as Solomon doeth pronounce saying But the eyes of a foole c. NotwithstaÌ„ding wee wil not condemne the Queene of Saba of foolishnesse for the voyage that she made vnto Ierusalem For then there was wisedome but in Iewrie where the woorde of God and his seruant 1. Kings 10 were and that tyme there was no suche wisedome in al the worlde as was the same of Solomon Our Lorde Iesus Christ also 1. Kin. 11. 12. Mat. 12. 42. hath allowed the voyage of the same Queene Wee wil not condemne the Apostles of our Lorde which wandered vp and downe through the worlde for it was done at the commandement of Iesus Christ and was not taken in hande for to learne wisedome for before that they departed from Ierusalem they were filled with the holy Ghost which is the spirite of wisedome but they went Acts. 2. 4. Esay 11. 2. to winne wise men vnto our Lorde by the preaching of the same wisedome wherewith they were indewed Wee wil not also condemne those of follie which wanting this wisedom in their countrie seeke out the places where God hath planted his pure worde which is the true wisedome 25 A foolishe sonne is a griefe vnto his father and a heauinesse vnto her that bare him When Solomon hath alreadie so often reprooued the foolishe sonne and praised the wise childe and not contented therewith Pro. 10. 1. 13. 1. 15. 5. 2â— doeth still rebuke the foolishe childe hee sheweth wel that it is very needful that fathers and mothers and all superiours and gouernours shoulde bee very wise that they may teache wisedome vnto their children vnto their subiectes to those which they haue in charge and gouernement Hee sheweth also that it is a very detestable thing both before God and men which haue any good feeling that A foolish sonne which by contempt of holy and honest modest and humble conuersation doeth vexe and torment his parents to whome hee oweth al honour and reuerence al obedience and submission al pleasure and seruice Hee sheweth further by so many reprehensions that the
Wherefore let vs take good Deut. 6. 13. Esay 58. 7 heede from making ourselues beleeue that wee bee great and noble but let vs walke in al feare carefulnesse and reuerence and let vs folowe the commaundementes and admonitions of our God Rom. 12. 10 13. 7 Phil. 2. 2. and of his seruants 4 The woordes of a mans mouth are like deepe waters and the well spring of wisedome is like a flowing riuer If wee haue neuer so little good feeling with good affection wee desire to knowe and to vnderstande howe wee shoulde rule ourselues for to please God and bee fruiteful and profitable vnto our neighbours and woulde bee very sory if our vnderstanding failed vs but wee neede not to feare the same if willingly wee yeelde vs Disciples and schollers of our Lorde hearing them whose mouthes hee hath indued with wisedome for too instruct vs for as wee finde alwaies something to drawe out off hollowe and deepe waters and riuers abounding with waters euen so in resorting to wise men and diligently hearing them wee shal neuer want doctrine but shal haue abundance and grow in wisdome and in al spiritual and necessary blessinges Nowe also Solomon vseth the foresaide similitude for to Prou. 1. 5. shewe vs the same when hee sayth The woordes of a mans mouth are like deepe waters and the welspring of wisedome is like a flowing riuer Wherevpon let vs first note that when the doctrine the graces and giftes of the holy Ghoste which are communicated vntoo vs by the mouth of the wise are compared vnto hollow and deepe waters vnto great and flowing riuers out of the which it is lawfull for euery man to drawe freely the saide spiritual blessinges are freely giuen vnto vs as it is plainely and openly declared when Esay 55. 1. Ioh. 4. 10. 14 the Scripture speaketh of gifte and of giuing And thus must not they which haue wisedome and chiefly the Ministers of the woorde of God be niggardes of this water when they haue it in all abundance and that they labour not to enriche Iohn 7. 38. Mat. 10. 8. them selues by the communication of their owne wisedome but let them be contented to liue by their woorke Secondly let vs note that though the sluce be set open that we make no account of the water that runneth through for the abundance thereof yet it is very necessary Euen so though that the worldlinges and carnal men doe despise the graces and giftes of the holy Ghost yet without them they shal perish Albeit then that the holy Ghost doeth display and vnfolde his graces in diuers sortes and abundantly yet it is not to say that wee must contemne them or loath them Thirdly let vs note albeit that Solomon sayth simply of a mans mouth without adding eyther good or wise or righteous or learned yet ought it to be so vnderstood as he himselfe doeth shew it when he addeth and the welspring of wisedome is like a flowing riuer For out of the mouth of fooles vnrighteous and wicked commeth nothing but myre and durte and not water And also none is woorthie to be called a man except that in his speech hee sheweth that the image of God where after hee was created is not altogether blotted out in him The which the wicked wil not nor cannot doe but by their woordes they shewe that they haue the marke of the diuel their father Let vs vnderstand therefore that for to shewe ourselues men indeede our woordes must be as cleare and cleane water And for to doe this let vs obey Saint Paule Fourthly let vs note that the vse of the doctrine and of the Sacraments ought to be continually in the church and those that are placed doctours and pastours in the same ought to doe their office so Ephe. 4. 25 5. 3 carefully that they should content and satisfie the thirstie people with the woord For if we must quench bodily thirst through charitie by a more strong reason ought we to refresh the thirstie soules and that that which the Prophet saith may be fulfilled In the wildernes shal waters breake out and riuers in the desert and the drye â—say 35. 6. 7. 44. 3. grounde shal be as a poole and the thirstie as springes of water in the habitation of Dragons c. Fifthly let vs note that wee must diligently thinke vppon that which we must speake for if wee speake at aduenture insteede of drawing of cleere water we shal draw puddle And therfore it is not without cause that Saint Iames woulde haue a man to be slowe in Iam. 1. 19 speaking and hastie in hearing 5 It is not goood to accept the person of the wicked to cause the righteous too fall in iudgement Man loueth himselfe so much that he is naturally enclined to seeke his profit and for to doe the same he laboureth sometimes to be at the commaundement of those whose displeasure hee feareth sometimes he fauoureth those whom he thinketh wil bee profitable vnto him and sometimes he beareth with those to whom he thinketh he is beholding standeth bounde albeit that he is conuinced in his conscience that they are wicked and that hee cannot be mainteined of them except he doe wrong to other yet hee ceaseth not to haue this affection and to doe wrong vnto his neighbour against his conscience Amongest such people the most pernicious are the iudges and gouernours of the lande which are led with flattering woordes and desire to be commended and praised which are led with ambition and vaynglorie and which are couetous coueting to get riches for to haue credite and to bee mightie For this cause Solomon hath alreadie rebuked them and nowe againe he reprooueth and accuseth them when hee sayth It is not good c. Wherein he speaketh like vnto Moses and vnto other Pro. 17. 15. 23. 26. Exo. 23. 1. 2. 6. Scriptures alleaged alreadie heere before which serue vntoo the greater condemnation of the wicked which beare fauour and regard their like for to depriue the iust of his right For though the Scripture did make no mention that such kinde of dealings are wicked yet is there not so wicked a man that is not conuinced naturally seeing that al iudges would be esteemed that they doe iustice and iudgement and if they had any iust cause or quarrel they could tel well howe too condemne those which shoulde make them too loose it 6 A fooles lippes come with strife and his mouth calleth for stripes Seeing that iniquitie doeth couer and close the mouth of the Pro. 10. 11. 32. 11. 9 12. 6. wicked and the mouth of the wicked speaketh frowarde thinges and the hypocrite hurteth his neighbour with his mouth The talking of the wicked is to lye in waite for blood and a foole spreadeth 13. 16. 14. 3. 15. 2. 28. 16. 27. abroad follie and in the mouth of the foolishe is the rodde of pride And
by what title soeuer they possesse their goods Thirdly if the slouthful for a time liue at their ease they come atlast vnto great pouertie as is dayly seene in many who inherite richly their fathers patrimonies and afterwardes liuing in delightes without doing any thing haue not had wherewithal too put their hande to their mouth but by begging filching robbing or deceiuing Fourthly if God spare the slouthful for a time hee knoweth howe to visite them afterwardes and if it bee not in this worlde it will bee in death euerlasting as may bee seene by the wicked riche man Luke 16. 25 Smite the scornefull person and the ignorant will take better heede for if one reprooue the wise man hee hath vnderstanding to knowledge One saith commonly that it is best to beate the dogge before the Lion whereby is signified that to warne and feare the hautie proud arrogant stiffnecked and obstinate it is best to chastice the feeble although they haue sinned in little or nothing And as one saith who without al right or reason so one doeth wickedly in doing so and the sentence is practised which saith Censours torment and afflict the Doues and spare the rauens and pardon them For one shal see as the common vse is that Kings Princes and magistrates and iudges wil sooner and more sharpely punishe the simple person which hath not much offended They are not so taught by God who resisteth stoutly the proude and giueth grace to the humble as he hath wel shewed at the Deluge at the subuersion of Sodom the destruction of Pharao and other desolations whereas hee hath smitten the scorneful and spared the lowly to the end that the ignorant and simple which are not yet wel aduised may feare and learne to walke wisely Therefore sith the superiours of the earth are in the seate of God they ought to bee his followers in punishing them that haue no feare of God nor reuerence of his woorde and that by their dissolute life and insolencie worke great scandalles and offende their neighbours with wronges and outrages and violences to the end that the rest may be afraide to giue themselues to such wickednesse Solomon warneth them hereof saying Smite the scornefull person and the ignorant will the better take heed for if one reprooue the wise man hee hath vnderstanding c. Hee saith not admonishe freendly the mocker and reprehende him in secrete for he knewe wel that one shoulde profite nothing that way as hee hath aboue saide But hee will that one smite him and punishe him according to his demerites to the ende hee may bee an example and that others may come to repentance and amendment of life and that they be not so hardy to giue themselues to wickednesse but haue it in abhomination and flee from it intierely See heere the heede which Solomon speaketh of when hee saith That the ignorant wil take better heede Hee wil not that by his heede he hurte his neighbours but that he flee from mockerie For the rest when hee putteth the wiseman a contrary to the scorneful saying If one reprooue the wise hee wil haue vnderstanding to knowledge And that hee saith not Smyte him but reprooue him hee sheweth principally two thinges First that one calleth not him wise which hath no faute for such a one is not any way to bee founde or if hee bee founde yet hee is not to bee reprooued but praised and extolled but hee which by infirmitie beeing falne relieueth himselfe by repentance and taketh in good parte to bee argued blamed and reprooued for hee knoweth that such admonitions and corrections serue him for a schoole to bee come yet more wise and better aduised As Solomon expresseth it saying Hee hath vnderstanding to knowledge For hee vnderstandeth not at the beginning but by augmentation wherof hath beene spoken heeretofore Secondly That they which are tractable and of good capacitie ought not to bee handled rigorously as the vncorrigible scorneful and contemptuous although one may wel vse sharpe woordes and seuere speeches as is to bee vnderstoode by this woorde reprehending for if a man haue wit of himselfe hee ought therefore to bee better aduysed and to guide himselfe wel that hee fal not and it ought to bee a greate shame to him to commit a fault worthy reprehension bee it neuer so little 26 Hee that hurteth his father or shutteth out his mother is a shameful and an vnworthy sonne There are some children which thinke it is laweful for them to spende their fathers goods at their owne pleasure and so they make greate wast of the same and put their fathers in pouertie and want and despyse their mothers because they are women who doe nothing but trouble the house a lest and offende them and seeke to chace them out principally when their fathers bee dead And in thus doing they thinke themselues couragious champions honest men good companions and men of accompt and light on table fellowes and playepheers who knowe howe to flatter them and make them beleeue that they are worthy to haue goods because they knowe howe to spende them pleasantly and in good felowship But because the woorde of God ought to bee preferred before al humane wisedome and so by consequence before al foolish phantasies and that such children consumers of substance and contemners of their parents not only despise humane wisedom which teacheth children to be sober modest temperate and humble to their parents but also are disobedient and rebellious against God who commandeth that one honor father and mother for this cause Solomon calleth them shameful and vnworthy saying The sonne is shameful and vnworthy c. Solomon speaketh not heere obscurely for he speaketh according to our maner which is to cal a person shameful and vnworthy which leadeth so wicked filthy abhominable life and in such inhumanitie ingratitude and crueltie that not only he ought to be ashamed thereof but also deserueth to bee opprobrious despised Which thing those children wel deserue which hurte or vndoe their fathers and chace or shut out their mothers The law ought so to handle them that they bee an example to others But because it pleaseth vs not that our children should come to such reproch and shame as to be punished openly for offendors that we ourselues shoulde be abashed griened vexed thereat it is meete aforehande that fathers and mothers be careful to order their life according to the worde of God and according to the same word to watch ouer their children bringing them vp in the feare knowledge of the Lord. And that mothers take heed of being too much doted ouer their children but that they shew themselues graue and make them feare them For it hapneth oftentimes that children which are cockered and brought vp tenderly worke most woe to their mothers And principally whē they haue most neede of succour which is after the discease of their husbands when they are widdowes or sick or aged It is then say
Hee marketh confession or profession which is but vanitie and follie if it bee not ioyned with the good woorkes which God commaundeth vs. Our Lorde Iesus sheweth it wel Hee marketh I say this confession saying And if thou Mat. 7. 21. order them together in thy lippes Hee saieth together For it is not meere that wee make confession by halfes nor that we choose out some of those workes which God commandeth vs and omit the rest But wee ought to giue al our vnderstanding to that seruice which God asketh of vs and striue with ourselues to yeelde him whole obedience Wee see then that hauing heard the woordes of the wise and applyed our heartes to doctrine wee ought to take pleasure in fayth and repentance in confession and the works which folowe thereof And thus dooing wee shal attaine to that which the Prophetes speake of the beautie of Iesus Christ and his kingdome Psal 45. 3. Esai 52. 7. Psal 37. 4. 5. If wee take suche pleasure to keepe the wordes of the wise in our bellie God also wil take pleasure to fulfil our desires 19 That thou mayest put thy trust in the Lorde I haue giuen thee to vnderstande to daye euen to thee Those which heare not nor make no account to giue themselues to that which is alreadie taught thē in the former verses 17. 18. walke in this worlde at haphazarde and knowe not what shalbecome of them as wee ourselues haue felt when wee were Papistes and so they be blinde and know not to whom to adresse themselues to bee assured of their saluation but are in continuall trembling And chiefly when they deeme themselues neere temporal death for they knowe not whether they goe and expect rather decaie then safetie If wee wil not walke in suche vncerteintie let vs take good heede not to despise the doctrine which wee haue heard in the two former verses for it is giuen vs to make vs verie wise and skilful and to the ende wee shoulde not be afraide of what affliction soeuer happen vs or is seene neere and imminent but that wee bee assured that the Lorde loueth vs and that hee hath care ouer vs and wil defende garde and deliuer vs from al afflictions and that by his meanes wee shal neuer perishe but hee wil saue vs eternally Solomon affirmeth it so when he saith That thou mayest put thy trust in the Lorde c. The ende therefore of the doctrine which is spoken to vs is that we be warie and that the doctrine pearce euen into our heartes not to rest there by opinion as doeth a profane or worldly historie But to the ende wee may learne to knowe and assure ourselues that God loueth vs and that hee wil neuer suffer vs to perishe but wil saue vs for euer giuing vs a blessed life in the glorie of heauen Solomon propoundeth vs this Theologie To day that is to say when wee haue time to heare it and applye our heartes theretoo which is al the time of our life the which wee ought to imploye to meditate the doctrine of our God and to exercise ourselues in the same day and night and principally when wee haue the bookes of the holie scriptures and faithful and true Doctours which busie themselues to make vs vnderstande the same We ought not to be negligent and slowe but prompt and readie to heare and vnderstand to the ende to beleeue by certeine knowledge and assurance which may bee wel rooted in our heartes and not to submit ourselues to the fayth of others as those which delight in their ignoraunce and say that they beleeue that which the Church beleeueth For God by his doctrine speaketh to euerie one of vs and wil that euerie one receiue it to beleeue therein and walke according to the same Solomō sheweth it wel when he is not content to say I haue giuen thee to vnderstand But hee addeth Euen to thee Or also thou receiue the woordes of the wise and doctrine So none can vaunt himselfe indeede to be faithful vnlesse hee be also skilful for God speaking of his faithful saieth I wil giue thee vnderstanding and wil teache thee the way wherein thou shalt walke Also al thy children shal be instructed of the Lorde I wil plant my lawe Psal 32. 89 in them and write it in their heartes c And wil sprinckle vpon you cleane water and you shal be clensed from al your crimes c. Esai 54. 13 Iere. 31. 33 34. Eze. 36. 25 and wil cause that you shal keepe my appointmentes Nowe that To daye is al the time of our life yea al the time wherein the word of God shal bee preached in the Church it is manifest by the same that wee ought to heare it beleeue it and obey it at al times And although the Iewes be warned To day if yee wil heare his voyce harden not your heartes c. yet the Apostle teacheth vs that the Psal 95. 7. 8. Hebr. 3. 12 13. 14. Psalmist hath not onely spoken of them of his time but also of vs. And seeing that Solomon by his doctrine striueth to persuade vs that wee put our trust in God and that we cannot doe so but by Iesus Christ which is our Propitiatorie and our Aduocate it foloweth that hee sendeth vs to Iesus Christ and wil that by the doctrine Rom. 3. 25. 51. 8. 34. of trueth we learne to beleeue in him to the ende that wee perish not but haue life euerlasting 20 Haue not I written to thee three times in counsels and learning To the ende we should not excuse ourselues if we vnderstand not howe wee ought to put our trust in the Lorde the Lorde hath giuen vs diuersitie of scripture as the bookes of Moyses the histories and bookes of the Prophetes wherein wee may learne to folowe the counsel of God and to knowe the loue which he beareth to vs and not content with this he hath giuen vs moreouer diuers scriptures by his Apostles and Euangelistes to the ende wee may see more clearly the right way of al righteousnesse and iustice of al holinesse and religion and that wee may contemplate more neerely the bountie of God and his loue towards vs in Iesus Christ his Sonne which is our assurance and our saluation And nowe againe hee hath giuen his Church many Pastours and Ministers of his worde the which is preached purely to many nations in diuers languages and giueth vs the olde and newe Testament translated faithfully into many tongues And so he giueth vs counsels learning in sundry maners as Solomon signifieth by three times putting according to the manner of the scripture a number certaine for the vncertaine If therefore wee be ignorant dul faithlesse and doutful it is our great fault seeing that God hath giuen vs so many scriptures and so many faithful expositours which are careful and diligent to ininstruct vs which cease not to open their mouthes often and to put
presently admonisheth vs of the same Then seeing wee see that the scripture speaketh so often of the feare of the Lorde and that they recommende it to vs so carefully knowe wee that it is the principal thing that God requireth of vs for by the same wee are turned from al euill and followe the good that hee commandeth vs. Knowe wee also that wee are so obstinate and stiffnecked in our disobediences and rebellions that it is great neede to mollifie our heartes by often admonitions of the feare of the Lord. Fourthly because in this worlde with religion we haue need to liue in peace and tranquilitie to keepe ciuil order Solomon teacheth vs howe we ought to keepe it when he warneth vs too feare the king not as the wicked criminals which feare the gibet more then the men of iustice who are comprehended vnder the name of King but as Saint Paule and Saint Peter teach vs. And so although Solomon ioyne the feare of the king with the feare of the Lorde Rom. 13. 1. Pet. 2. 13. yet neuerthelesse wee ought not to feare iudges and rulers as God but according to God and for his sake and wee ought to know that who so despiseth the Magistrate hee hath no feare of the Lorde but is disobedient and rebellious to him Know wee also that seeing the feare of the king is ioyned with the feare of the Lorde that Magistrates are as assisters or Liefetenants of God that they ought to represent him and haue his image so imprinted in them that it may bee seene in their administration And therefore when Solomon teacherh vs to feare the king he sheweth couertly that mē of iudgement ought to bee wise vertuous true holy and iust Fiftly because there are many which despise both God and the king and scorne all religion and ciuil order and that it is right dangerous to bee familiarly conuersant with them least one should bee in the way to resemble thē for this cause Solomon forbiddeth vs their company and acquaintance saying Meddle not with them that are disguised They which haue not that apparel which they ought to haue and weare that which is not conuenient for them are disguised and men cal them so Now it behooueth vs al to be clothed apparelled with the feare of the Psal 2. 5 Pro. 1. Lorde as wee may vnderstande it by many places They therfore which despise the feare of the Lorde and of Magistrates are by good right called disguised Some cal them vnconstant and mutable and it is not without cause for the worde that Solomon vseth signifieth so And also indeed they which feare not the Lorde nor the Magistrate are neuer firme in a good purpose but turne to vanitie follie wickednesse and dissolutions For seeing that by the feare of the Lorde one refraineth from euil and that it is the beginning or principal point of wisedome it cannot be but they which reiectit must be vaine foolishe wicked and by consequence vnconstant and mutable Others cal them seditious because they reuolt from the commandement of God and of the Magistrate and doe the contrarie Of suche men the acquaintance and familiaritie is verie dangerous not onely because in folowing them one is rebellious to the Magistrate who beareth the sworde to punish corporally the rebels and seditious but also hee is in danger to loose his soule seeing that such disguised vnconstant and seditious and with them their adherents goe to perdition sooner then they are aware of or then they would as Solomon sheweth it saying 22 For their destruction shal rise sodeinly and who knoweth the ruine of them both Because we haue seene at al times and yet doe see that the wicked contemners and scorners of God and of al good policie flourishe and prosper and that according to carnal sense and humane apprehension it seemeth that their glorie and triumphe indureth long For this cause if wee wil beleeue Solomon or rather the holie Ghost as we ought to doe let vs renounce our sense and vanquish it to the ende that it let vs not to knowe and vnderstande that the wicked are not long in glorie triumph and prosperitie but that straight way they come to perdition and sooner then they or others can perceiue it or knowe it As Solomon signifieth when he asketh And who knoweth the ruine of them both That is to say of the wicked malicious peruerse of whom he hath spokē here aboue of the disguised vnconstant seditious of whō he hath also spokē Or of the two that is to say of them which feare not God and which feare not the Magistrate Noe knewe not the ruine of the worlde by the flood to come but that God reuealed it to him and the worlde thought not of it as Iesus Christ pronounceth it Lot Mat. 24. 38. 3. Luk. 17. 28 19. Exo. 33. 5. Psal 73. 18 19. Psal 30. 12 13. 47. 9 10. 11. Mat. 24. 44. 48. 1. Thes 5. 2. 3 Psal 9. 4. 5 2. Pet. 3. 8. Rom. 8. 18. 2. Cor. 4. 17 2. Thes 1. 7 also looked not for the subuersion of Sodome to be so neere nor the inhabitantes of the same Solomon therefore speaketh truely when he saieth For sodeinly c. Hee speaketh according to the threatning of the Lorde yee are a stifnecked people I wil come sodeinly vpon thee and destroy thee c. And to comprehend this wel it behooueth vs not to regarde the space of time wherein the wicked prosper but wee ought to consider and knowe that al thinges be they neuer so farre off are nowe present with the Lorde Also it behooueth vs to beleeue that as the sufferances of times present are not worthie of the glorie to come for our tribulation is of smal indurance and verie light and bringeth foorth meruellously in vs a weight of eternal glorie also the glorie triumph power and ease of the wicked their delightes and prosperities are not of long indurance and are nothing in respect of their ruine and perdition which shal be for euer For the Lorde Iesus Christ shal appeare in heauen with the Angels of his power and in flames of fyre working vengeance on them which knewe not God c. Who shall suffer payne that is to wit eternal perdition c. There is great difference betweene the longest space of time that men can imagine and a perpetuitie which is incomprehensible to vs insomuche as it hath no ende Notwithstanding neither seeing it nor comprehending it by our humane sense and natural reason it behooueth vs to beleeue it for God which is veritable reuealeth it to vs by his worde 23 Also these thinges appertaine to the wise It is not good to knowe any mans face in iudgements Solomon heeretofore hath put foorth to vs many sentences so excellent that we ought not nor may not iudge but that they are proceeded from great wisdom and as they are proceeded therefro so they are also profitable to teache wisedome
dissention against vs and also he doth admonish vs to seeke the company of quiet people to flie theirs that are cōtentious For albeit that Solomon doeth not presently compare the contentious vnto chaffe yet are they chaffe which shall burne eternally in vnquenchable fire as al other wicked shal do 22 The wordes of a talebearer are as flatterings and they goe downe into the bowels of the belly The worde which wee here expounde as flatteringes hath bene expounded as wounds because the word hath diuers significations and not contrary for there is no repugnancie that the talebearer shoulde flatter him whome hee wil deadly hurt hee will speake gentle that no man may beware of him and till hee haue leasure to hurt at his pleasure and that not onely hee may doe hurt vntoo his goods of whome hee speaketh euil but also that by his false tongue hee may bring him vtterly vnto destruction Solomon doth signifie it saying That the flattering wordes goe downe into the bowels of the belly As touching the rest when hee so often rebuketh the tale carrier let vs knowe that it is because hee is enclined vnto slaundering of his neighbour and the which also is a very abhominable thing for hee proceedeth therein of malice against his conscience The talebearer knoweth wel that hee would haue no man to speake so of him They that are such are dangerous but some of them are much more to bee feared then other when they labour by their tale bearing to turne away the poore weakelings from the true religion 23 As siluer drosse ouer laide vpon a potsharde so are burning lippes and an euill hearte When wee delight to see goodly thinges if wee haue any vessel of great price for to make the same faire wee wil couer it ouer with golde or siluer according as wee esteeme the peece to be worthie neither wil we bestowe such cost and glittering shew vppon a thing of nothing as is a potshearde euen so when a man doth delight in the vprightnesse and goodnesse of his heart hee wil ouerlay it after a manner of speache with pure cleane sweete and louing woordes hee wil make his hearte to shine by fit and conuenient talke which shal bring no hurt nor trouble no molestation nor hinderance vnto his neighbours but rather with his talke he wil labour to make them glad and to bring them profit and honour A good man out of the good treasure of his hearte bringeth good thinges Mat. 12. 35. Contrarily when a man delighteth in the frowardnes of his hearte he wil not ouerlay the same with holy words for to pleasure therewith his neighbors to profit them to honor them but with his fiery lippes of euil speaking he wil endeuour to vexe his neighbour and to hurte him so much as he can Beholde the ouerlaying which is fit for an euill hearte such had the Scribes and Pharisees which Mat. 12. coulde not speake wel of Iesus Christ our Lorde And for this cause also our Lorde rebuketh them sharply declaring to them that they had ouerlayed the same with wickednesse agreeable to their harts when hee saith to them Generation of vipers how can ye speake wel seeing you yourselues are euil Let vs therefore vnderstand that Mat. 12. 34. Solomon saying As siluer drosse c. doeth admonishe vs that we shoulde be careful to keepe that our heartes bee not infected with wickednesse and made vnfruiteful as is a potsharde And for to doe this let vs arme them with the pure worde of the Lorde which are pure as siluer that is purified and perfectly fined let vs learne thereby to abhorre al iniquitie and frowardnesse that wee may not haue furious and burning lips that wil vtter hurtful thinges vnto our neighbours but rather that by our wordes we may procure their benefit and honour without any thing hindring them 24 Hee that hateth wil counterfaite with his lippes but in his heart he layeth vp deceit When they which conceiue any hatred against their neighbors doe thinke to haue a iust cause to hate them if they feele thēselues strong ynough for to hurt and to bring damage they wil not gladly dissemble it but doe openly assault their enemie as Saule making himselfe beleeue that Dauid was his enemie did pursue him without dissimulation The enemies of the trueth which thinke to doe seruice vnto God for killing of the disciples of Iesus Christ doe boldly pronounce without dissimulation sentence of death against them Euen so they which are not ashamed to shewe their euil minde doe nothing at al feare to declare themselues enemies to them which please them not These are not they whereof Solomon speaketh when he saith He that hateth c. But of them which shal knowe in their consciences that they doe wrongfully hate their neighbours and yet wil not cease their hatred the which they wil dissemble with sweete woordes and wil secretly deuise in their heartes sodainely to take them whome they hate and to hurte them by deceit that they may not take heede and auoide them The captaine of such people is Gene. 4. 8. 37. Caine The brethren of Ioseph are so in likewise The traytour Iudas doeth wel deserue to bee set in the same order Likewise the Scribes and Pharisees and al those which hate the trueth which knowe and make a faire shewe vnto them whome they pursue that they may finde meanes to destroy them Nowe wee must carefully take heede that wee doe not become like vnto the first haters who are proude for then wee shal not onely haue men for our aduersaries but God also who resisteth the proude And wee must also take heede from being like vnto them of whome Solomon nowe speaketh for then shoulde wee bee cruel and hypocrites sinning against our owne consciences and of set malice Hypocrisie is noted and knowne by the fayning of the lippes and crueltie is discerned by the dissimulation which lyeth hidde within and the malice prepensed in them both to wit in the dissembling of their lippes and in the couering of the disceit But wee may take heede of them both so that wee suffer not ourselues to bee ouercome by the sweete wordes of such as hate vs and that wee giue credite vnto the admonition folowing 25 Though he speake fauorably beleeue him not for there are seuen abhominations in his heart The wordes of the hateful may seeme sweete and amiable but let vs not beleue them for whiles he speaketh so gently hee in uenteth abhominable things in his heart not only one or two but many as Solomon noteth by the number of seuen Neuerthelesse wee Prou. 6. 16. may say that Solomon meaneth heere that the hateful are giuē vnto sixe things that God hateth yea to the seuēth which he abhorreth For they which hate their neighbours inuent and seeke out all wicked and abhominable wayes yea cruel meanes by the which they may destroy them whome they hate Nowe if we ought to beware of
3. 8. 16. thinges were made by it and without it was made nothing that was made c. By whome also hee made the worldes Secondly he doth shewe him vnto vs mercifull and a redeemer And al nations shal be blessed in thy seede who is Christ The Scepter shal not bee taken away from Iuda nor a law giuer from betwene his feete vntil that Silo come which signifieth the sonne or Messias And in Leuiticus by the Sacrifices which were figures of the onely sacrifice by the which hee hath founde eternal redemption in offering vp himselfe Thirdly hee sheweth him a Sauiour vnto vs when hee saueth deliuereth his people frō Egypt For this is the angel that guided Gene. 49. 10. Heb. 9. 12. Exo. 13. 21. 14. 15. Esay 7. 14. 9. 6. them who is called the Lorde and is called the angel of God This name of Sauiour is wel expressed when hee is called Emanuel And a childe is borne vnto vs and a sonne is giuen vnto vs c. It is also wel expressed in Saint Matthewe the first Chapter and in Luke the second Chapter Beholde an excellent and wonderful name and the which cannot bee comprehended nor expressed as is worthie For this cause Saint Paule exalteth him aboue al thinges that Phil. 2. 9. Iohn 5. 23. may bee named Wherefore let vs confesse ourselues brutishe that wee may glorifie God our father the which wee cannot doe if we contemne the sonne For albeit that hee hath so much humbled and abased himselfe yet God hath not ceassed to giue him al authoritie al power al gouernment and to commit vnto him the saluation of our soules to the ende that whosoeuer beleeueth in him should not perish but be saued by his name And as we may vnderstād in these dictions and words God and Iesus we must not comprehende Iohn 3. 16. Actes 4. 12. the name of the father and the sonne but in the diuine and euerlasting power in the goodnesse righteousnesse trueth and mercy 5 Euery worde of God is pure he is a shielde to those that trust in him We neither wil nor can vnderstande what God is towards vs for this cause when he speaketh vnto vs wee beleeue him not nor make account of his word no more or lesse then of tales and fables And when he offereth himself vnto vs to helpe vs to defende to deliuer vs we do no more trust him then the most miserable man in the world And albeit that he might iustly reiect vs cast vs of condemne and destroy vs for our malice vngratitude yet taking pitie vpon vs he yeldeth himself vnto vs beareth with our rudenes dissembleth wil not know our malice and ingratitude And for to do this he speaketh vnto vs not in his almightie and high maiestie but by similitudes that are familiar and amongst other for to teach vs that when he speaketh to vs we ought greatly to praise his word and to hold it true and infallible without any douting also that it should be our chiefest delight he compareth his word vnto siluer that is throughly purified clensed frō al his drosse whose goodnes purenes may easily be knowne And now the wise man doth Psal 12. 7. 18. 31. 119. 14. the like saying Euery word c. Not that we can find any thing in this worlde howe precious soeuer it is that is worthy to haue the word of God to be compared vnto him for it surmounteth infinitly beyond reason al things which are and that may be ymagined to be excellent and precious Also there is nothing in this worlde how precious soeuer it is but doth participate with the earth needeth Psal 119. 21 127. 162. Pro. 3. 13. to be purged and clensed frō his drosse and superfluities before hee can be pure and cleane but the word of God is pure and cleane of it selfe and neither hath nor can haue any drosse for it proceedeth not from a fornace and fyning pot but from the mouth of GOD which neither can nor wil bring forth any worke but shal be so perfect as it ought to be wherein nothing may be amended Wherfore when it is said is pure purged or tryed as it were in the fire euen as we purifie and try golde or siluer it is not to say that at any time it hath beene in tangled or mixed with any filthines or superfluities but only that it is vnfallible true and faithful and shoulde in no wise feare to beleeue our God when he speaketh vnto vs by his scripture by his seruants Prophetes Apostles Pastours Doctors but that his worde shoulde be very precious and deere vnto vs as the worldlings make great account of gold and siluer of Iewels precious stones when al those thinges are throughly purged from their superfluities and filthinesse and so at the least let vs giue so much honour vnto our God when it pleaseth him to speake vnto vs and to offer vs his gifts and spiritual graces his fauour and mercy by his worde as do the worldlings giue vnto goldsmiths whome they esteeme to bee no deceiuer and that we may say with an vnfained heart with Dauid The lawe of the Lorde is perfect restoring Psal 19. 8. the soule c. If wee giue not thus much honour vnto the worde of GOD albeit that of it selfe it is purified siluer wee turne the same so much as in vs lyeth into brasse yron and lead yea into drosse and so to our destruction And as the worldlings reioyce take great delight when they are wel furnished with golde and siluer throughly fined and with very precious iewels euen so ought Psal 119. 14 our delight to bee in the worde of God for to cleaue theretoo by faith and conuersation so that wee may say I haue delighted in the way of thy statutes more then in al riches In this sorte as the riche which enioy their pleasures are esteemed before the world to be happie euen so shal wee bee happie and blessed before our God when our ioy shal be in his word Furthermore when men are furnished Psal 1. 2. with riches they so glorifie and reioice that they perswade themselues to be out of danger of their enimies and do promise to themselues that none euil shal come to them For they thinke they haue wherewith to withstand them and to defende themselues and are strongly fortified as Solomon hath pronounced the riche mans Pro. 10. 15. goods are his strong citie And if they haue such trust in their riches which are vaine and transitorie by amore strong reason when the euerlasting the liuing God doth giue himself vnto vs both himselfe al his riches by his worde which indureth for euer we must wel vnderstand marke what he saith vnto vs to be fully assnred therof without any doute for as it is written He is a shielde to thē that trust in