Christian behauiour and vsages towardes our neighbour in sundrie respectes 68. b. 69. a That we may giue our worde for our neighbour but in what cases 358. a That wee cannot prosper in hurting and doing any euil vnto our neighbour 273. a. Neighbours That we must not be importunate and too bolde with our neighbours 510. b. 511. a. That we must be careful to doe good to our needie neighbours not euil 193. b. 194. a. In what estimation we should haue our good neighbours 538. a We ought to esteeme the soules of our neighbours as our owne and why 183. b That we ought to cheare vp our neighbours and howe 301. b Of offending our neighbours and the issue growing thereby 289 a. b That we must absteine from the goods that are our neighbours 76. b The way howe to saue our neighbours life is taught vs by Solomon 276. b The great desire that the wicked haue to hurt their neighbours 61. b What dueties wee owe vnto our neighbours and howe wee shoulde liue with them 49. a. b. 50. a. b. That the wicked shall feele God to be suche towardes them as they haue beene towardes their neighbours 24. b. 25. a In what respect the scripture calleth neighbours brethren 91. b O. Obedience Of obedience and disobedience with there warde of both 134. b Of obedience due to parentes from their children c. 182. a Of obedience and when the same is imputed vnto vs. 287. That God exalteth nations by obedience 287. b What kinde of obedience God requireth of vs to his lawe 31. a Of obedience to the lawe of God and his commandements 30. b The wise of this worlde giue God no obedience that pleaseth him and why 33. b Obstinate The obstinate and into what miserable case they are threatened to fail 14. a. b. 15. a That the obstinate begin their hell and damnation euen in this life 14. b Orphans God hath poore Orphans in great estimation 468. a. b Orphans notwithstanding their weakenesse are not quite voide of succour 468. b P. Parents In what schoole Parents ought to studie 474. b In what poiutes we ought to obey our Parentes 474. b That Parents ought to bee possessours of trueth and why 475. b Of Parents and howe careful they ought to be to gouerne their children 55. b The cause why Parents haue no rest nor ioy in their children 591. a Pathes That our pathes is our outwarde conuersation our manners c. 70. a Our Pathes are taken for whatsoeuer our affections leade vs vnto 70. a Howe and in what sort God doth ponder the pathes of euerie man 80. b Much excellent doctrine vpon these wordes Ponder thy pathes 70. a. b Howe the wise of this world doe ponder and weigh their pathes 70. b How and after what maner the dissolute and wanton ponder their pathes 70. b Patience That the children of God haue great neede of patience and why 155. a That where hope is prolonged patience is necessarie 239. a The great necessitie of patience in lookyng for goodnesse in true righteousnesse 168. a That patience is necessarie for suche as loue instruction and correction 200. b That patience is begotten of tribulation 304 a Peace Of the counsellers of peace and who haue that name 219. b What account God maketh of suche as loue peace and procure the same 527. b That we are called vnto peace and therefore must seeke it 462. a That there is no peace to the wicked why 369. b That the wicked are neuer in peace and why 489. b The way both to haue peace with God and men 594. b Of peace and that it is a precious blessing 327. b. Of seeking peace with men of the meanes vsed to obteine the same 328. a Of the wayes of peace and what they are 328. a What wee must doe to haue peace with our enemies 328. a. b Perfection That we must be careful to aspire vnto true perfection 234. a Of hypocritical or Papistical perfection 233. b Of the perfection which God requireth of vs in this world 233. b What perfection is required of vs one towardes another in worldly affaires 164 a That we must grow to perfection by the Ministerie of the word 63. a Against suche as bragge that they are in the state of perfection 62. b. 63 a Perfumes The perfumes of a whore are a meere enticement c. 101. b The perfumes of the wicked are stinke their deinties poyson c. 101. b Sweete smelies and perfumes allowed and howe 101. b Periurers Of periurie and periurers 91. b. That periurers ought well to bee esteemed false witnesses and why 91. b Pillers The Pope and his mainteiners are in no wise Pillers of the house of wisedome 117. b Why the holie Patriarkes Prophets Apostles Euangelists c. are called Pillers of the house of wisedome 117. a By the Pillers of wisedomes house the Pastours of the Church are signified 117. a Though the Ministers of the word are the Pillers of the Church yet haue they nothing wherein to glorie 117. a Lessons for the Ministers of the Church to learne by hauing this title and name of Pillers giuen them 117. a Of the seuen Pillers wherin the house of wisdome is set 117. a. Pleasures The meaning of these wordes Pleasures are not seemely for a foole 387. a The greatest pleasures of Princes and great men what it is 387. b Pleasures are not forbidden if wee vse them soberly c. 388. a What hindereth vs from hauing the true vse of pleasures 388. a That it is necessarie to haue wisedome in the possessing and vsing of worldly pleasures well and why 439. b Pouertie and want threatened against suche as are sold to vaine pleasures 438. a Of the lawfull vse and vnlawfull abuse of pleasures and delightes 438. a In what thinges we ought to take pleasures and of a benefite thereby 458. a Pledge In what respects the taking of a pledge is admitted 417. b That the taking of a pledge is necessarie and why 418. a That for the suretie of suche goods as wee lende we may take a pledge 417. b Admonitions about giuing of handes vpon pledge and suretiship 462. b Of whom the lawe alloweth to take a pledge 417. b 418. a Pope The Pope and his Prelates put in the ranke of fooles and why 524. a. Poore That it is lawful and necessarie for vs beeing riche to make ourselues poore 234. b. 235. a That the poore endure many miseries and are despised 431. a. b The meeting of the poore and the rich with the manner thereof 446. b. 447. a Notable doctrine for al estates vppon these wordes Poll not the poore c. 460. a. b. 461. a. b What we must doe if we wil not be accused as pollers of the poore 462 a Why Solomon putteth vs so often in mind of our dutie to the poore 460. a A threatening against such as poll and oppresse the poore 461. b That the Lord
the scripture speaketh of God according as one speaketh of Kinges and Princes which vse great liberalitie and giue great giftes and presentes for their pleasure to those which haue done them but a smal seruice One may say of suche Lordes that they haue wel rewarded them but one can not say that they haue deserued it If therefore it please our God to vse great liberalitie towardes vs and to cal it rewarde let vs acknowledge that wee haue not deserued it but that it is his good pleasure to deale so with vs. 18 Chastise thy sonne while there is hope and let not thy soule spare for his crying Solomon hath alreadie often warned children to receiue the instruction and correction of their fathers and mothers and hath shewed fathers and mothers that they ought to instruct and chastise their children betimes if they loue them for otherwise they hate them which is a thing against nature For one loueth naturally his owne blood and principally him that is sprong of his entrailes Nowe although it be a thing verie harde and almost impossible that a father should not loue his childe notwithstanding some sticke not to fayle often in this loue in making themselues beleeue they loue their children and in the meane while by flatteries and pardons or by great libertie and licence they let them bee lost which is a good argument that they loue them not as they ought to doe And because this thing is so vsual Solomon is not content to haue saide Hee that spareth the rodde hateth the childe but he that loueth Pro. 13. 24. him chasteneth him betime but to teache fathers what they ought to do with their children whome they loue hee commandeth them expresly Chastise thy sonne How one ought to chastise hath bene treated off in the place afore alledged It resteth to know when one should chastise Solomon sheweth it saying When there is hope to wit that the childe by chastisement may come to amendment which is when the childe is yet tender of age and not accustomed nor hardened to yl dooing nor hath not learned to despise his parentes nor mock at their admonitions corrections menacinges and scourgings This is the time whereof Solomon speaketh in the place aforesaid And to the ende that the childe become not a mocker and contemner obstinate and stifnecked and that al hope of amendment passe not Solomon wil not that one suffer them to rage exclaime make noyse and murmure in rebelling either in high wordes or outragious and violent deedes but that without delaye they bee reprehended assoone as the fault is spied be it neuer so little wee shoulde vnderstande this when Solomon saieth And let not thy soule spare for his crying Some say Haue no regarde of his crying Cease not to chastise him although hee crye Some And let it not enter into thy thought to kil him For Magistrates are ordeined to take reuenge on the childe that wil not bee ruled Because the Hebrewe tongue endureth suche diuersitie of senses which neuertheles are not contraries it is free for euerie one to followe which hee wil. And this while let vs not bee of the opinion of them which saye that one ought not to chastise children with roddes for that is inhumanitie Then if suche chastisement bee inhumanitie wee may say by farre more reason that God hath taught fathers and mothers to bee cruel When hee wil haue children that wil not bee ruled to bee put in the handes of Iustices to bee punished with death and by consequent one shoulde accuse God of crueltie which is no way lawful They that wil not haue them chastised with roddes builde vppon this passage of Saint Paule If at leastwise they reade the Scriptures to wit And you fathers prouoke not your children to anger but bring them vp in instruction and information of the Lord. Heere the Apostle forbiddeth not the rodde but hee wil that the correction be moderate and that fathers bee not cruel nor furious towardes their children for too great rigour is cause that Ephe. 6. 4. Col. 3. 21. children hate their parentes and that they rebel against them and retyre themselues from their yoke and subiection that they loose their courage and haue afterwarde no heart to doe wel 19 A man of great wrath shal suffer punishment although thou once deliuer him yet his anger wil come againe Many thinke they cannot do their businesse halfe wel nor come halfe so soone to the ende of their enterprises if they be not angrie bitterlie against them which resist them or let them to doe as they wil and take no heede if they haue iust cause or no to be so angrie but they fret and fume as though they were madde Of the which number one may first put Caine who hath wel shewed to his brother Abel that hee was a man of great anger when hee slewe him Hee thought by this meanes to doe as hee would himselfe and to liue at his heartes ease thence forwarde but hee hath had the paine and torment therof as appeareth In the second place one may put the brethren of Ioseph They haue felte the payne of the great anger which they bare against the saide Ioseph as they Gen. 4. 8. 11. themselues confesse Wee wil set downe Pharao King of Egypt in whome this sentence hath bene more and manifestly verified as is seene from the beginning of Exodus to the ende of the 14. Chapter One may see that hee hath borne great anger against the children of Israel for the which cause he hath receiued great woundes from the which hee hath bene deliuered by the prayers of Moyses but hee hath not ceased to returne to his ire and furie vntil such time as hee was drowned in the sea Also one may set downe heere al theeues and murtherers which thirst after mans blood who ought to bee punished by Kinges Princes and Magistrates for if one pardon them they cease not to doe so againe as is commonlie seene to come to passe Let vs vnderstande therefore that wee are warned to eschue anger if wee wil bee free from paine punishment and torment Also Kinges and Magistrates are aduertized that they profite nothing when they giue pardon to the wicked and therefore they should let them suffer punishment Some ioyne this present sentence to that going before according to the thirde exposition saying That if the fathers anger bee so great towardes his sonne that he thinketh to kil him this anger or furie is greatly hurtful to him but hee ought to spare him in hope he wil amende And indeed it is not good that a father of an housholde shoulde yeelde himselfe to anger for euerie matter or trifle either against his children or his seruauntes or neighbours For the anger of man Iam. 1. 30. fulfilleth not Gods iustice So in what sense soeuer wee take this present sentence wee are admonished to bee gentle meeke and tractable Yea when by our meekenesse and gentlenesse wee
of any great profit for to take gifts and that if they had a noble heart right perfect they would in no wise take giftes how great and excellent so euer they were no more then a varlet which feeleth not himselfe an hungred woulde not gladly receiue an almes of bread but would haue a peece of money and euen so a daintie curre being vsed to the greasie kitchen will not care for a peece of bread And thus the wicked superiours are heere compared vnto hungry dogges which cannot bee filled Esa 56. 10. 11 22 A man with a wicked eie hasteth to riches and knoweth not the pouertie that shall come vpon him An enuious man is vexed when he seeth that his neighbours do prosper and he that is not stayed vpon the prouidence of God feareth that he shall not be soone enough rich For this cause both the one and the other do poste hither and thither to get riches so much are they caried away with sinister and euil affection the which Solomon doeth signifie by a wicked eye saying A man with a wicked eye c. It is not needful to expounde what it meaneth to haste after riches for it hath beene expounded heere before in the 20. vers and also it may be vnderstoode by that which hath beene saide at the beginning but wee must note that it seemeth to them which haste both by enuie and by distrust that if they can gather riches that they shal neuer want Solomon doeth pronounce it so saying and knoweth not the pouertie shal come vpon him He speaketh after the opinion of those which haste to bee riche and yet for all that hee threateneth them with pouertie and declareth vnto them that their actiuitie shal not exempt them from want as wee dayly see the experience thereof and this commeth because that God bloweth vpon the riches of such men their riches consume as smoke and S. Paule doeth note it well when hee attributeth vncertaintie 1. Tim. 6. 17. Psa 34. 10. 11. vnto riches And this is according to the scripture which doeth attribute vanitie vnto the riches of this worlde And thus we are admonished to clense our eyes and not to set our heartes vpon worldly riches that wee bee not tempted to rauish the substance of other men but rather that by loue wee shoulde bee enclined vnto liberalitie and wee may assure ourselues that wee shal neuer want Moreouer let vs note that the worlde esteemeth such men for honest of good wit and vnderstanding that can quickly become riche and doeth reuerence them but the holy Ghost pronounceth that they are filled with enuie and falshood the which doeth blinde them feede them with vaine trust as they shal feele chiefly when they are Luke 16. 19. with the richeglutton 23 Hee that rebuketh a man shall finde more fauour at the length then hee that flattereth with his tongue Those that are feeble and needie or that are not contented with their state desire to make their gaine at them that are great riche and seeke by al meanes for to obtaine good wil and to get the fauour of those which may raise their state And amongest other meanes they vse to flatter knowing that such woordes are pleasant and acceptable in the eares of such as are delicate boasters and proude which seeke after nothing but the praise of men and would be exalted as high or rather more high then God But they which walke in the feare of God and in al humblenesse doe confesse that they haue neede to bee admonished yea corrected and rebuked and not flattered but rather are thankeful to them which are seuere sharpe As Dauid did receiue the reprehention of Nathan with all humblenesse as also Ezekias did patiently heare the threateninges of the Prophete Esay They then that feare God which are wise 2. Sam. 11. 2. Kings 20. humble are not troubled when they bee rebuked but rather honour them which rebuke them wil gladly heare them and followe their counselles It commeth to passe also that euen they themselues which loue to bee flattered thinke not wel of themselues for hauing giuen eare to flatterers and at last come to knowe that they which rebuked them spake the trueth and that for their profite and therefore at length they detest the flatterers and do loue them that are sharp and seuere And this is it which Solomon pronounceth when he saith Psal 141. 4. 5 Hee that rebuketh a man c. Dauid doeth well shewe vs that they which rebuke vs ought to be best welcome saying Inclyne not my heart to euil that I shoulde commit wicked woorkes with men that worke iniquitie and let mee not eate of their delicates let the righteous smite mee for that is a benefite c. Let vs then learne not to resist nor despite them which reprooue vs but rather let vs giue them thankes and to loue and reuerence thē for in rebuking vs they seeke not our hurte but they seeke our benefite our honour and saluation where they which dissemble to see Eccle. 6. Pro. 15. 5. 12 31. 32. 19. 20. 25. our faultes care not though wee goe to destruction Let vs learne this same of this sentence To this purpose it is saide It is better to heare the rebukes of the wise then the song of fooles c. If wee passe not after this sorte to abase and to humble ourselues wee shewe that wee are fooles and mockers wherevpon foloweth destruction and damnation Let vs therefore vnderstande that they which rebuke vs when wee fayle either in woordes or deedes are organes and instrumentes by whome God wil pull vs backe from death and bring vs to life 24 Hee that robbeth his father and mother and saith it is notransgression is the companion of a man that destroyeth The fathers and mothers which gouerne and guide their childrē as it behoueth are not without great care and great paine for they desire that their children shoulde profite and prosper and shoulde chiefly growe in wisedome and discretion and heerein they beare a great loue vnto their children For this cause God not willing that children should be vnthankful towardes their parents doeth commande Exo. 20. 1◠Honour thy father and thy mother This honor stādeth not in words and gestures of the body only but in reuerence and feare in obedience helpe succour and seruice also so that the children for to giue the honor they owe vnto their fathers and mothers ought to haue such affection towardes them that they should loue them commend them and greatly to feare their displeasure and to do all thinges in such sorte that their parents doe suffer no losse through their faulte but so much as in them is they should helpe them to ease and be altogether at their commaundement Solomon doeth teach vs briefly saying Heare thy Father who hath begotten thee c. The same doeth our Lorde and S. Paule Wherefore Prou. 23. 22 Mat.
also hee lost his life Dalila flattereth Sampson and spreadeth the nette for him Iudg. 16. 1. King 12. for yeelding vnto her demaund hee could not auoide death Roboam by the flatterie of young men lost al his kingdome except a tribe and an halfe Herode delighting in the flatterie of the people which cryed The voice of God and not of a man was eaten of wormes Act. 12. 21. Euen so we see that flatterers bring great hurt vnto them that willingly heare them Therefore we must giue them no entrance with vs but to reiect them and abhorre them and chiefly they that labour to fil their bellies and their purses doe most destroy the soules of them which yelde vnto their wordes Saint Paule doeth admonish vs heereof in diuers places folowing therein Iesus Christ Mat. 7. 15. 16. 6. Rom. 16. 17. 18 Col. 2. 8. who hath very diligently forewarned his Apostles of the same 6 In the transgression of an euil man is his snare but the righteous doth sing and reioyce When the wicked doe giue themselues to thinke or to do euil it is for to hurte their neighbours to take them vnprouided and to destroy them though they be innocent and neuer thought once to Psal 31. 5. 35. 7. 91. 3. 119. 110. 124. 7. 141. 4. doe them hurte as there are many complaintes therof in the scripture the which compareth often the wicked vnto foulers hunters warrenners And because that without cause wrongfully they ymagine the destruction of the innocent they themselues fall into destruction And thus whyles the wicked lay and prepare their nets snares and pitfals for the innocent they prepare them for themselues Wherefore when Solomon saith In the transgression of an euil man is his snare wee may vnderstande that the wicked deuise the destruction of the righteous and therefore must wee beware of them and pray vnto the Lorde Psa 7. 16. 17. 9. 16. 35. 8. 57. 7. that he woulde deliuer vs and chiefly from them that labour to turne vs away from the true religion and to depriue vs of the pure seruice of God and consequently of eternall life as Dauid maketh diuers requestes for the same Wee may also vnderstand that Solomon meaneth that there are snares in the transgression of an euill man because that intending to hurte his neighbours and to destroy them hee prepareth snares for himselfe and is destroyed These two senses are both true as wee may see it in the scriptures and they both agree wel vnto the last parte of this sentence the which is contrary vnto the first howesoeuer wee take it For albeeit the wicked are sharpe and earnest in persecuting of the iust who is weake of himselfe and can make no resistance yet the righteous doeth not cease to assure himselfe of the grace of God and of his helpe defence and protection Solomon noteth this assurance by singing reioycing when he saith But the righteous doth sing reioice Dauid in his afflictions hath trusted in GOD as hee witnesseth in diuers Psalmes And as he is assured euen so doeth he exhorte others Psal 13. 6. 18. 2. 56 11. 59. 17. Pal. 5. 12. 13. 9. 10. 22 23. Exod. 15. Iudg. 4. 5. Psal 7. 18. 58. 11. 12. 59. 17. 18. to bee assured When also the wicked doe perish the iust for all that doe not loose their hope but rather sing and are glad As when Pharao and his people perished in the Sea Moyses and the children of Israel sange a songue And wen Sisara with his army was discomfited and vanquished Debora and Baracke sange a songue of thankesgiuing This trust or confidence is well set forth in diuers places Now that we must take this reioycing and singing it is plaine enough by that which is outwardly and temporally shewed for after the iudgement of the world and outward apparaunce there are no people more sorowfull nor more miserable then the righteous I say expressely afore the world for the righteous are alwaies ioyfull 2. Cor. 6. 10. 7 The righteous knoweth the cause of the poore but the wicked regardeth not knowledge For as much as the poore are not able to succour their neighbours but haue great neede themselues to bee succoured they are therefore commonly destitute of friendes though they haue many parentes and kindred Solomon heretofore folowing experience Pro. 14. 20. 19. 7. Exod. 23. 3. Leui. 19. 15. doeth pronounce it For this cause though that God doeth forbid to haue respect of the poore and to preferre them in their causes yet would he that wee should take pittie on them to assist them to know their matters to maintaine them in their good right to defend them to deliuer thē from wrong and violence of the vngodly and wicked But yet no man careth to folowe the will of the Esay 1. 23. 3. 12. 13. 14. 10. 1. 2. Lorde therein so that we may rightly complaine of the iniquitie that raigneth on all sides in the world with the Prophet Esay It is not without cause that I haue said on all sides of the world for seeing that the Prophets doe complaine so sore of the people of God ought we not to vnderstand that amongst the Idolaters there were great opressions and that vnrighteousnes was spread ouer all And also nowe it is very hard to finde such as haue care to doe right vnto the poore and that wil know their matters to doe them right Albeit that this hath bin in al times is stil manifest enough vnto thē that wil see yet Solomō entending to shew how much the poore haue great neede to bee succoured and howe they want such as shoulde fauour them doeth marke the foresaide difficultie when hee saith The righteous knoweth c. Hee hath noted it I say in two sortes first of all forasmuch as he saith that it is the righteous which knoweth For it is very harde to finde a iust man as we haue shewed it heeretofore by the scripture Secondly when he saith not the righteous men doe know but saith in the singular number the righteous man knoweth for to shew the scarcity of such as haue care to doe right vnto the poore and consequently the difficultie to finde them out Furthermore attributing knowledge vnto the righteous hee sheweth that we haue knowledge enough if wee bee righteous for God doeth not leaue them in ignorance whome hee indueth with righteousnes and placeth in his seate for to administer the same but giueth them knowledge and wisedome that they may Iob. 29. 16. doe their office Moreouer he sheweh that the righteous are careful to examine and to enquire otherwise they coulde not knowe the cause of the poore seeing the wicked are wittie and striue so much as they can to giue light and faire shewe vnto their cause for to darken the right of the poore that it may bee ouerthrowne
earth 601. b Heauinesse That couetousnesse loadeth the heart of man with heauinesse and howe 224. a What we must doe if wee wil be deliuered from heauinesse c. 224. b What we must doe to put away heauinesse of heart 224. a Against heauinesse of heart and how the same is ingendred 223. b. 224 a Heretikes Heretikes are to bee holden for desperate and howe they ought to bee vsed 121. b. 122. a Holinesse What wee must doe to be holinesse vnto the Lord. 424. a The meaning of these wordes It is a ruine for a man which denounceth holinesse 424. a Honour Man naturally desireth to bee exalted vnto honour 164. a. Looke pride The honour that women shal attaine vnto if they bee gracious set downe in pointes 181. b The meanes that many vse to get themselues goods and honour 448. a. b Wherein the honour of children to their parentes doeth consist 575 a What honour God would haue vs to doe vnto him 424. a The way to attaine vnto honour is to be gracious 181. a Of the honour of the humble and suche as feare the Lorde 448. b The cause why we feare not to depriue God of his honour 424. a The meaning of these wordes The Kinges honour is to search out a word 503. b Notable admonitions teaching vs howe to come to honour 321. b What we must doe if wee wil be exalted to perpetual honour 469. a What that honour is which is contrarie to pouertie and shame 244. a That honour is vnseemely for a foole and to what vnseasonable thinges suche honour is compared 517. b. 518. a Meanes and wayes to attaine to true riches and honour 243. b Howe to behaue ourselues towardes our neighbour for to honour God 284. a That the most wicked wil make a shewe that they are zealous of the honour of God and why 283. a Vnto what honour wisdome doth exalt them that exalt her 59. a Howe and in what respectes we giue our honour vnto others 73. b. 74. a Of the principal honour which we can do vnto God 283. a b Of the honour of the righteous and where the ful possession of the same is 54. a What we must doe to obteine the honour of the iust and righteous 54. a That we must embrace wisedome if we wil come vnto honour 58. b What honour the same is that is promised to the wise and whereunto it is compared 46. b Hope We must haue hope in affliction because of the infirmitie of the fleshe 167. a Fayth and hope are the guides of the righteous mans conscience 168. b That there is no man in this world but liueth in some hope 171. a A description of the vaine hope of the wicked 171. a. b The hope of flatterers and the end of them 171. b How and after what sort the hope of the righteous perisheth 171. b. 172. a Of the hope of the wicked 190. a Of the hope of the righteous and in what respect it seemeth nothing woorth 189. b Of deferred or prolonged hope and that it is the fainting of the heart 239. a. b That the Saintes in looking for that which they hope for doe languish c. 239. a Of the hope of them that feare God 472. a. b That where hope is prolonged patience is necessarie 239. a What we must doe to be assured of a strong hope 278. b That they which are giuen vnto wickednes can not hope and why 285. a Of the hope of the righteous euen in death 285. a Hope onely in God confoundeth not 277. b That a strong hope is to be found in the feare of the Lorde 277. b Of hope in afflictions and that it maketh not ashamed 56. b Of the hope of the faithful and how effectual the same is 46. b House What Solomon meaneth by these woords He that troubleth his owne house shal inherite the wind 195. b. 196. a What wee haue to learne by this that the state of the wicked is compared to an house 262. b What is meant by destroying the house of the proude 314. a. b That the wicked build their house with iniuries wronges blood and murther c. 314. b Humble Of such as would be esteemed humble and yet hurst wich pride 165. b What riches doe accompanâ—e and folow the humble 165. b That the humble shal bee farre from shame and shal bee crowned with immortal glorie 165. b Humilitie Of the humilitie of hypocrites and who bee such 165. b Humilitie much commended and not vnrewarded 165. a Exhortations to humilitie 237. b. 238. a A promise made to such as imbrace humilitie 165. a The rewarde of such as are indued with humilitie 448. a. b Humilitie and feare are the wayes to aduauncement 448. b Exhortations vnto humilitie and that it goeth before honour 321. b Wherein true humilitie consisteth and that it is to be imbraced 506. a. b Of true and spiritual humilitie and why the holy Ghost inuiteth vs thereunto 506. a Exhortations to humilitie against hautinesse of heart and pryde of minde 505. b Of humilitie and an exhortation thereuntoo 53. b. Husbands Of the duties of husbands required towards their wiues 78. b Lessons of wisedome for married men or husbands to learne if they haue daintie dames to their wiues 102. a Exhortations vnto husbandes concerning their dueties 377. b How farre foorth and in what respects husbands shoulde trust their wiues 629. a. b. That husbands must beare with their wiues and in what cases 637. b The duetie of good wise husbands towardes their wiues 629. a. b Hypocrisie Hypocrisie will alwaies appeare holy wise and not foolish 134. b The rebuke of Hypocrisie c. and what euill commeth thereof 136. b. 137. a The danger of hypocrisie or dissimulation 145. a. b That there is some hypocrisie in all estates yea too much 173. b Which is the most dangerous hypocrisie of al the rest 173. b. 174. a By what thinges hypocrisie is knowne 530. b The horrible Plagues which haue followed hypocrisie 615. a That hypocrisie must needes fil al places and why 173. a Hypocrites Hypocrites counterfeit saintes and Lambes and by what meanes 434. a Hypocrites belye the holy Ghost and resemble Iudas 145. a Of the humilitie of hypocrites and who bee such 165. b Against hypocrites which make themselues beleeue that God is their debter 21. a Of hypocrites which perswade themselues to bee pure in their owne eyes 614. b. 615. a That the world doeth flowe with hypocrites The scripture testifying no lesse 173. a That we must haue care to take heede of hypocrites and how we shoulde come by that care 173. b The mouth of hypocrites compared to a sword 173. b Hypocrites which loue to be seene and praysed reprooued 429. b Hypocrites called corrupt siluer by comparison 504. b Hypocrites condemned notwithstanding their fayre shewe of holinesse and religion 173. b What we must doe that hypocrites may not hurt vs. 173. b Vnto what the escaping of the danger of
hypocrites is to be imputed 174. a. I. Idlenesse Against Idlenesse 231. b Idlenesse reprooued and labour commended by a forefolde comparison 620. b. 621. a Against Idlenesse or flouthfulnesse 130. b. The inconueniences that folowe idlenes and slouth 132 b Against idlenesse and the rewarde of the same 571. b Of the bread of idlenesse and who eateth not thereof 636. b. 637. a Idolatrie Idolatrie doeth comprehende in it al kinde of sinnes 608. b Idolatrie an enimie to the true seruice of God 608. b The abuse of riches to Idolatrie shewed by examples 610. a What wil happen vnto vs if we turne to superstition and idolatrie 45. b. Ielousie Ielousie and what it worketh in the heart of him that loued his wife before she plaide the whore 98. b. Ignorance That ignorance is vnprofitable and hurtful 200. a What ignorance that is which is humblenes before God 533. a Repentance a remedie against the not imputing of ignorance 126. b Ignorance is not imputed vnto the faithful 533. a Ignorance is dangerous and excuseth not the ignorant 126. a. b Of ignorance remedies against the same 397. a That al men couet to seeme wise and to abhorre ignorance 362. a. b. Impatience Of impatience and that such as are weake amongest Gods children are tempted therewith 38. b. Inconstancie Of inconstancie and who haue it in them 218. b Our inconstancie the cause of our great trouble and molestation 538. a The inconstancie of men tared by way of comparison 536. b. 537. a. b. Indignation That the hope of the wicked is indignation and how 190. a By what kinde of wayes wee shal auoide indignation 190. a Ingratitude Of ingratitude both against God and our neighbour 270. b. 271. a. Iniquitie In what sense it is saide that we worke none iniquitie 220 b The meaning of this place But horror is to them that worke iniquitie 437 a What is meant by these woordes to drinke iniquitie and who doe so 521. a Howe and in what respectes iniquitie is not imputed to the iust 220. b Who is a man of iniquitie and violence 342. a Solomons words impugned saying There shal no iniquitie come to the iust 220. a. Innocent Of hauing pitie on the innocent a general doctrine 486. b How ill the innocent are vsed and intreated at the hands of the wicked 434. a In what respect the innocent though they dye are notwithstanding saued c. 422. b The number of the righteous and innocent very smal 578. a That wee are not innocent before the iudgement of God though we seeme so in mans reason 9. b That the worlde afflicteth not his owne to spare the innocent 438. b Of the innocent and howe wee ought to vse them 9. a. Instruction Of instruction and reformation either receiued or refused 144. a. b Foure of the smallest beasts of the earth of whome Solomon would haue vs learne instruction 620 a. b What wee must doe if wee will keepe instruction and not forsake correction 145. a. The end of instruction is to bee wise learned 114. a Without instruction without wisedome 114. a Much excellent doctrine touching instruction 200. b What we must doe to receiue the instruction of the wise 240. b Of instruction the necessitie thereof and wherein it consisteth 2. b That we cannot receiue instruction if we be giuen to earthly and worldly things and why 2. b Examples of such as haue refused instruction 244. a Many necessarie doctrines concerning instruction 5. b. 6. a. b. That such as neuer esteeme instruction are not meete to haue authoritie ouer others 228. b In what pointes instruction consisteth 228. a The promise of life made vnto those that receiue instruction 81. b What death is denounced against them that neglect and contemne instruction 81. b Wherein consisteth instruction 200 b That the greatest part of the world wanting instruction must needs perish why 82. a At what age one is capable of instruction and knowledge 450. a How we must spare ourselues to receiue instruction 228. b Threatenings against such as refuse instruction 243. b That instruction without the working of the holy Ghost is dead c. 240. b Of refusing receiuing instruction 294. a b. That the instruction of the wise is a well-spring of life and how 240. b That instruction naturally doeth displease al and why 299. b What manner of persons they ought to bee which take vpon them the instruction of others 240. b. 241. a Of the instruction of the Priestes and Doctors of the Gentils 403. a What instruction or doctrine it is that leadeth to error 403. a. b Solomon despysed not the instruction of his mother c. 624. a Whence it is that men hate instruction 75. a Instructions Three necessarie instructions teaching vs to acknowledge the Lorde in al our waies 35. a. Integritie Integritie and vprightnesse vertues inseparable 166. a. b The Integritie of the Patriarches 166 b. God giueth integritie and vprightnes 166. b Wherein integritie and vprightnesse doe consist 166. b The force and power of integritie vprightnesse in Iob. 166. b Who they be that walk in integritie and that such are iust 411. a A singular blessing for such as walke in integritie 411. b Notable doctrine tauching integritie of life 411. a. b. Intemperance A phrase of speeche vsed to expresse the intemperance of men 625. b. Inuocation Of inuocation or calling vppon GOD 15. a. b. Ioy. Of ioy and wherein true ioy consisteth 301. b. 302 a That the ioy of the world is nothing but sorrow and why 302. b Of ioy in wordes in the word of God specially 311. b. 312. a. Ioyes Twoo kinde of ioyes the one worldly and carnall the other spirituall and diuine 302. a. Iudge That it is a dangerous matter to haue to do with an ignorant Iudge 374. a What the office of a Iudge requireth 374. a. b. The office of a Iudge what it is and wherein it standeth 488 a. b. Iudges A doctrine concerning Iudges magistrates 9. a A complaint against Iudges magistrates 487. a. b That Iudges and magistrates ought not to haue respect of persons and why 495. a. A complaint against Iudges and gouernors c. for neglect of iustice and equitie 628. a. b. Admonitions to Iudges and gouernours c. to open their mouth for the dombe c. 627. b. 628. a. b. Eternall death threatened against wicked Iudges c. 436. a. b Against wicked iudges which take gifts 360. a. b. That iudges which receiue gifts are theeues and murtherers c. 360. a. b The wickednesse of corrupt iudges discouered by Solomon 360. b An admonition to iudges about the administration of iustice 360. b Of wicked and parciall iudges lead by some corrupt affection 366. a Reasons why iudges ought to iudge euery man rightfully 374 a. b Against such iudges as punishe theft more sharply than adulterie 96 a Corrupt iudges reproued for their iniustice 373. b Wicked iudges and magistrates called great men
vs both inwardly and outwardly His inwarde corrections and reprehensions are When God setteth before vs the hainousnesse of our sinnes and for them hee doeth astonishe and feare vs with his sharpe iudgement the whiche wee coulde not auoide if GOD shoulde deale with vs according as wee haue deserued And also of ourselues wee cannot hope to bee exempted from that vntollerable iudgement when we knowe wee haue offended the goodnesse of our deare and precious GOD and haue prouoked his wrath and anger his I say who is a consuming fire Hauing this knowledge wee weepe and lament in our heartes wee are greeued and displeased to haue offended so great a fatherly goodnesse so high a diuine Maiestie and in such griefe wee runne vnto his mercy Neuerthelesse let vs note that such corections are necessary for all Gods children and whosoeuer is exempted from them cannot bee certaine that God loueth him The outwarde corrections are diseases pouertie hunger colde persecutions and other miseries and afflictions as commeth from without the which are cōmon both to the childrē of God and to the wicked And it is necessary that when they happen to the faithfull they shoulde knowe it is GOD which doeth chasten them because he loueth them and will saue them and for this cause they ought not to refuse them nor bee vexed at them but to beare them with ioy and patience Likewise when God ceasseth to examine them without and giueth them a refreshing as hee hath doone the old Fathers they ought not to thinke that God hateth them but being in peace and rest ought to thanke God and bee alwaies readie looking to receiue of his hand what it pleaseth him to sende beseeching him that in prosperitie hee woulde not suffer them to fall away by slacking the bridle to the lustes of their flesh to liue in ease and pleasures of this worlde and in aduersitie to giue them strength and constancie to obey and beare them not dooing as the wicked which knowe not that all thinges come from the hande of GOD. Suche praying is verie necessary for all the faithfull For if God leaue vs too ourselues in prosperitie wee shall quickly forget him and giue ourselues to the desires of the fleshe and in aduersitie wee shall dispaire in him murmure and set nought by him yea and shall vtterly renounce and forsake him Wee haue many and sundry examples thereof in the Scripture as in Caine Saule and others 13 Blessed is the man that findeth wisedome the man that getteth vnderstanding 14 For the merchandize thereof is better than the merchandize of siluer and the gaine thereof is better than gold 15 It is more precious than pearles and all thinges that thou canst desire are not to bee compared vnto her 16 Length of dayes is in her right hande and in her left hand riches and glory 17 Her wayes are wayes of pleasure and all her pathes prosperitie 18 She is a tree of life to them that lay holde on her and blessed is he that reteineth her Solomon therefore to make vs more and more attentiue vnto wisedome doth attribute to a wiseman that which euery one of vs greatly desireth that is that hee pronounceth him Blessed Now how he is blessed wee might haue learned by the promises wherby Solomō hath labored heretofore for to draw vs vnto wisdome and may yet vnderstand it heereafter by the reason that he wil giue to shew how the wise man is blessed by the promises that the will adde But to pronounce that the wise man is blessed Solomon vseth a Circumlocution and comparison The Circumlocution standeth in this that he saith not blessed is the wise man But Blessed is the man that findeth c. And hee vseth the comparison in this that he maketh the wise man like to a man growne rich by his labour For as the man that is carefull in labouring to finde riches and treasures and hauing founde doeth take them for himselfe and seaseth vpon them is iudged riche even so he which by yeelding himselfe attentiue to the worde of God getteth wisedome and abideth therein by keeping the commandements of the Lorde is wise and as the riche man iudgeth himselfe and is thought of the worlde to bee blessed euen so the wise man is assured that he is blessed before God Nowe albeit the wise and the riche are heere compared together yet it is not to say that the blessednesse of the one is like and equall to the other for the riches that are gotten by wisedome doe not change but from good to better therefore the wise man is blessed for euer and without ende And as the goodes of this worlde do consume and are transitorie so also the rich man is not blessed through his riches but for a certaine time What cōparison then soeuer there bee yet is there great oddes betweene them the which ought to giue vs to vnderstand vnto which of the two we must bee attentiue that is to say vnto wisdome to the which sith the Scripture doth attribute blessednesse it followeth therefore that in riches in all thinges else of this worlde there is nothing but cursednesse when they are possessed without wisedome Iesus Christe our Lorde doeth well shew it vs in the sixth of Luke The riche man Luke 6. 24. 12. 20. 16. 23. spoken of in Luke hath truely felt it Now wisedome is the gift of God and the blessednesse also which commeth thereof Whervpon it followeth that the wise man will not reioyce in any thing hee hath as though hee had it of himselfe but will confesse that all commeth from God with praise and prayers and thankesgiuing And sith the giftes of God and his calling are without repentance hee neede not feare to fall into cursednesse to perishe therein but may haue this assurance that if he stumble or fall God wil holde him vp with his hande that he shall not bee bruised nor broken but be blessed euerlastingly Forasmuch also as they which finde wisedome are blessed it followeth that the foolishe are cursed And forasmuch as there is no other meanes to be wise but by hearing of Gods worde it followeth that the Papistes seeke for nothing but for cursednesse when not onely they contemne the word wil not suffer it to be purely preached but also persecute them which preach it and receiue it and labour to destroy the bookes that are replenished with the holy and sound doctrine of God Now Solomon to giue vs to vnderstande who is the man that hath founde wisedome addeth And the man that getteth c. Therefore if wee wil finde wisedome and be blessed let vs not bee like the Horse and Mule which want reason but let Psal 32. 9. vs get vnto ourselues vnderstanding by the reading of the Scriptures by the hearing of the word beseching god that it may please him to illuminate and conduct vs according to his promise I will instruct thee and teach the in the way that
the Word is not directed but vnto the children of God yet it ceaseth not to sound in the eares of strangers which are mingled with the houshold of God but because they heare it with contempt as they declare by not receiuing the same with fayth and obedience for this cause it serueth vnto their condemnation of death Contrarily vnto them that receiue it to them shee is as life Solomon doeth so affirme when hee sayeth to his Sonne that his wordes shal increase the yeares of his life If then wee desire long life let vs yeelde ourselues willingly to learne and diligently to heare the preaching of the Word let vs submit ourselues thervnto with true obedience labouring to perfourme that which it commaundeth vs by reuerence that we beare vnto God who is our Father and through feare that wee haue to disobey him In this sort our yeares shal be prolonged not that we can liue in this worlde beyonde the terme that God hath ordeined from euerlasting but howe short so euer our life is it shal be so long as is expedient for the saluation of our soules as also wee will content ourselues therewith knowing that by temporal death our yeares are not shortened but that wee shal enter into the true length of life for the same shal be without ende Wee shewe right wel that wee beleeue not Solomon or that wee make no great accounte of life There are not many which giue eare vnto the Worde of life yet lesse that receiue it In so doing we declare vs to be folish and that we make no count to come vnto Wisedome wherevnto the wiseman laboureth to bring vs by his wordes as he sheweth saying 11 I haue taught thee in the way of VVisdome and ledde thee in the pathes of righteousnes 12 VVhen thou goest thy gate shal not be straight whē thou runnest thou shalt not fall 13 Take hold of instruction and leaue her not keepe her for shee is thy life When Solomon declareth that by his wordes he leadeth men to Wisedome and that hee guideth them the right way vnto life then he reprooueth those of folishnesse condemneth them vnto death which wil not heare receiue his words and therewith he sheweth what is the office of fathers vnto their children that is they should not mainteine them in vaine foolish thinges but in al Wisdome that they may say with Solomon I haue taught thee c. Likewise the dutie of children is to be willing to learne and to folow the Wisedome and righteousnes that their Fathers Superiours and Teachers shal teach them by the Worde of God But as it is verie harde to finde many Parents which doe teache wisedome and righteousnes for the most parte careth not what becomes of their children so that they spende not their goods so also the greatest parte of the worlde which are the youth are the worst ruled in such wise that they care not what they doe so that they may liue at ease And therfore albeit that we haue the Word of God daily preached vnto vs the which is the way of wisdome and righteousnes yet is it verie hard to persuade many that they are rebels against the Word and that the way hath beene taught them c. After the meaning of Solomon which speaketh vnto obedient children for none but they doe truely receiue the way of wisdome and walke in the pathes of righteousnes That Solomon doeth direct his words vnto these we may vnderstand by the promise folowing when he sayeth 12 VVhen thou goest c. This promise can not appertaine to the foolish scorners neither vnto the wicked and dissolute Pro. 1. 26. 2. 22. 3. 32. Psal 37. but contrarily they are threatened with sorow affliction with miseries and calamities with desolation destruction but it belongeth vnto the wise and righteous And forasmuch as Solomon doeth apply it vnto them to whome hee did direct his former affirmation saying I haue taught thee c. It foloweth right wel that he speake not vnto the foolishe disobedient but to those which through loue of wisedome righteousnes doe heare and receiue his words If we would then be exempted from sorow distresse and to be at libertie with ease as Solomon doeth promise saying VVhen thou goest c If wee would auoide desolation and destructiō and dwel surely and safely we must haue al our thoughts purposes al our sayings doings the which are our wayes paths to be taught by wisdō gouerned by righteousnes c. But though that Solomon hath directed himselfe to the wise and righteous making them this affirmation adding thereto the promise yet are we neuer so wise and wel ruled but that wee haue neede to bee admonished not to forsake the way that hath beene taught vs neither are wee alwayes so assured of the promises that are made vs by the Worde of God but that we haue neede to be exhorted and called vpon to receiue his admonitions and not to forsake them promising vs that we shal liue for he saieth Take holde of instruction This verse hath alreadie bene expounded in this same Chapter in the tenth verse 14 Enter not into the way of the wicked and walke not in the way of euil men 15 Auoide it and goe not by it turne from it and passe by 16 For they can not sleepe except they haue done euil and their sleepe departeth excepte they cause some to fall 17 For they eate the bread of wickednes and drinke tho wine of violence The waye of the wicked is to be giuen to doe hurt vnto their neighbours without cause the which is a most wicked custome Pro. 1. 10. and maner of doing therefore Solomon hath exhorted vs in the 15. verse Walke not in the wayes with them c. Likewise one of their wayes is to loue foolishnes Wherfore if we enter into their pathes then doe we not walke in the way of Wisedome wherof it foloweth that we fall into the straight and distresse and light vpon destruction and so runne vnto death For life standeth only in the way of Wisedome and righteousnes in the which for to preserue vs Solomon is not satisfied with the aduertisementes that he hath giuen but againe hee doeth admonish vs that in no wise we should folow the cōditions maners of the wicked And for to shewe vs that we should be verie careful to take heed from partaking with their doings it sufficeth him not to haue said Enter not c. But further to expresse how muche wee ought to abhor detest the maners of the wicked to shun thē he addeth 15 Auoide it and goe not by it Forasmuch as the greatest part of the worlde consisteth of the wicked and vngodly which prosper and are happy to the sense of the fleshe therefore the rude ignorant and simple and vndiscreete are tempted to follow them and count themselues happy if they may come to bee
knowe which are the children that do truely make glad their fathers we must vnderstande what true wisedome is and wherein it standeth Moses Deut. 4. 5 doeth shewe it Beholde I haue taught you Ordinances and Lawes euen as the Lorde God hath commanded me yee shall doe them therefore and keepe them for this is your wisedome And forasmuch as there is no father being of sound iudgement but reioyceth at the wisedome of his children Therefore it followeth first of al that the fathers and mothers and al superious and gouerners ought to ber careful to see their children and subiectes to bee instructed in the worde and not to be delighted with their follies wickednesse and dissolutenesse as are many but it oftentimes happeneth that the ioy of the fathers and mothers is turned into weeping mourning when theyr children being euil brought vp doe diuersly worke them iniurie and wrong both by worde and deede or when they see them miserablie perishe And in this manner is somewhat fulfilled that the foolish childe is sorowe vnto his mother that iustly for these wicked fathers mothers these negligent superiours carelesse gouernours which doe not diligently take heede to gouerne their children and them which are vnder their charge but suffers or seemes not to see when they commit follies and runne astray do wel deserue to haue much sorowe therefore Secondly it followeth that the children and vnderlings which desire to make their fathers and mothers glad and their superiours gouernours ioyful ought to giue themselues to folow the worde of God without declining therefrom either to the right hande or to the left that if in this sort their parentes and superiours doe not reioyce yet they ceasse not to be wise and so much as in them lyeth doe make them glad They ought aboue al thinges to bee giuen vnto the feare and reuerence of God as hee requireth in the first table of the Lawe and then to giue reuerence and honour vnto them vnto whome it is due and then afterwardes to be gentle towardes their neighbours Heerin they shall shewe foorth true wisedome whereat their parentes and superiours and men of honestie wil reioyce and be glad but the wicked wil persecute them as those places where the Pope raigneth doe proue it to be true For they call euil good good euill Such kinde of people striuing against this present instruction Esay 5. 20 are greeued at the wise and reioyce at fooles whose parentes being led by the spirite of God cannot reioyce but are in continual sorowe and griefe For as Solomon saith A foolishe childe is an heauinesse to his mother c. And because that Solomon laboured to giue vs short sentences hee expresseth not in plaine wordes what he woulde haue vs to vnderstande Hee speaketh heere of children onely in the masculine gender yet hee meaneth aswell to instruct the daughters as the sonnes the women aswellas the men according to the common manner of the Scripture Also he expresseth not in the first part of this sentence but the father and in the 2. but the mother For if we be people of a sounde iudgement wee haue all one affection towardes our children so that it is suche towards our daughters as towards our sonnes And it is not without cause that we haue said that fathers and mothers and al superiours and gouernors ought to be carefull For first of all they are ordeined of GOD to bee as schoole maisters and to keepe them in discipline that are committed vnto their charge Secondly children doe passe little for wisedome neither make any count to attaine the same except they bee thrust forwarde by some of their friendes and the common people are easie to runne astray except the Magistrate be very carefull to keepe them in straight c. Euen so the wisedome of children and inferiours standeth in obedience and sufferance to be ruled after the worde of God and not in gouerning others For the Lorde wil haue the weake to bee subiect and to be taught obedience by the worde As Dauid sayeth Wherin shal a young man redresse his way in taking heede according Psal 119. 9. to thy worde If children and inferiours doe thus wisely gouerne themselues they neede not to feare any aduersitie for the Lorde wil keepe and defende them and make them blessed The which Solomon doth wel signifie by the ioy of the father For there is nothing that more reioyceth the father then to see and knowe that his children doe prosper And so wee may vnderstande that in the fathers ioye there is promise of health enclosed and contrarily that in heauinesse of the mother there is threatning of death and damnation Besides this let vs note that this which is saide of parents carnal children may likewise bee stretched vnto the ministers and to their charge 2 The treasures of wickednes profit nothing but righteousnes deliuereth from death Although this sentence is general yet considering the contentes of the former it may bee saide that Solomon reprooueth those fathers which care not whither their children bee wise or no but are contented onely that they haue wherewith to susteine their bodies and to come thereby they gather goodes togeather both by right and wrong and reach their children to doe the same This is that which Solomon saith the treasures of wickednesse and saith Mat. 6. 19. Iam. 5. 10. Eccle. 6. 2 5. 12. 13. that such treasures shall not profite For first they are corruptible and subiect to be lost Secondly they that owe them most commonly dare not bestowe them in well doing least they shoulde diminish them which is a great misery Thirdly most commonly strangers do possesse them not their children It is an euil disease that the riches which are kept turne to the hurt of their owners Fourthly when he hath gotten much he cannot long enioy them for a man passeth away as a shadow he heapeth vp goods knoweth not who shal gather them O foole this night wil they fetche away thy soule from thee then whose shal those thinges bee which thou hast prouided Fifthly after this life they goe to damnation Psalm 39. 7 Luke 12. 20 as wee may see by the riche glutton in the 16. of Luke It is therfore true that the treasures of wickednes shal not prosper as saieth Solomon Wherein he iustly condemneth couetousnes Hee condemneth not riches for they are the good creatures of God giuen for the vse of the faithful and are instrumentes whereby charitie is exercised and are ordeined of God to the ende that wee shoulde bee enriched not in hiding them and locking thē vp but that we should abounde in good woorkes After that he hath rebuked condemned the couetous with their couetousnes he praiseth and commendeth hospitalitie and liberalitie when he saith but righteousnes deliuereth from death Here he setteth righteousnes against the treasures of wickednes wherein hee sheweth that they which bee not dealers of
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
Psal 34. 8. 145. 19. 20 by fayth as we may see by the historie of their lyfe We are exhorted to receyue this feare and also taught what we haue to doe for to liue therein And Dauid promiseth saluation to those which feare him But seing that we cannot strongly trust in God except we loue him as he requireth it might seeme that to haue a strong hope wee must not then feare for feare standeth not in loue I answere if wee knowe that God loueth vs wee doe surely trust in him and wil not feare to present ourselues before him and are wel disposed minded 1. Iohn 4. 18. to tarie the last day of iudgement being perswaded of the fatherly loue of God towards vs who neuer faileth vs at neede For perfit loue casteth out feare yea the feare which terrifieth troubleth and tormenteth the conscience causing man to feele himselfe charged and burdened with great burdens of sinne dare not offer himselfe to God but doeth feare him as a theefe that is taken feareth the presence of the iudge and trembleth being deliuered into the handes of the hangman for to bee executed This is the feare which tormenteth the which is not in his hearte that is perfit in loue that is to say which is wel perswaded that God loueth him Solomon doth not speake now of such kinde of feare but of the same that Dauid teacheth and which also hath bene often spoken of Solomon calleth the trust which is in this feare strong for to aduertise Psal 34. 1◠Pro. 1. 7. 2. 5. 3. 7. 8. 13. 9. 1◠10. 27. 14. 2. 16. Psal 34. 8. Esay 33. 1 6 vs that it is but vanitie when without this feare we thinke we trust in God contrarily he that feareth God shal neuer be shaken to fal For the feare he hath in God is as an inuincible fortresse The Angel of the Lorde doeth pitche his tentes rounde about them which feare him c. The Lorde is exalted for hee dwelleth on high hee hath filled Sion with iudgement and iustice and there shal be stabilitie of thy time strength saluation wisedome and knowledge for the feare of the Lorde shal be his treasure Wherein wee may see that the Papistes haue not the feare of the Lorde when they stande in continual doubte whither God loue them or not for they haue no sounde knowledge After that Solomon hath taught vs that in the feare of the Lorde there is assured strength hee sheweth vs who they bee which haue this trust and consequently th◠feare of the Lorde when hee sayeth And his children shall haue hope Forasmuch as the assurance or strong trust is in the feare of the Lorde and there are none but the children of God which are Psal 34. 12. exhorted vnto this feare none besides thē do receiue it therfore it foloweth wel there are none but they which haue assured strēgth Therefore if wee desire to bee assured of strong hope we must then become the children of God to obteine it The which wee shal obteine 1. Iohn 1. 12. if wee receiue Iesus Christ And although being the children of God we shal suffer much and that it shal seeme by the euils that we shal suffer that God hath reiected vs and that for this cause we haue good occasion to bee afraide and to be troubled as pore slaues vnder the bondage of a cruel tyrant neuerthelesse seeing that therin we are made like vnto the Sonne of God who hauing borne the shame of the crosse sitteth on the right hande of God we must bee assured that our miseries cause not God to denye vs for his children Therefore when afflictions shal pricke and pinche vs let vs Heb. 12. 2. Rom. 8. 35. Heb. 12. 5. Mat. 7. not doute of the fatherly goodnesse of GOD towardes vs but let vs aske of him his holy spirite and wee shal not bee refused nor denyed 27 The feare of the Lorde is a wellspring of life to auoide the snares of death Solomon sheweth vs that there is strong hope and assurance for the children of God which feare him when hee compareth it vnto the liuelie spring and that hee compareth the children of God vnto beasts which are hunted and driuen into the nets toyle which are set for them that they may be taken and slaine Nowe it is not without cause that hee vseth such comparisons or similitudes for to shewe the estate of the children of God which feare him For first of al the children of God are Pilgrims and passengers in this world for we haue no continual abyding citie heere for the land is mine Heb. 13. 14. Leui. 25. 23. Psal 39. 13. and yee are but straungers and so iourners with me Wherefore let vs confesse I am a stranger with thee c. And in this voyage they are subiect vnto many labours afflictions and temptations wherewith they are so changed that if they were not watered with the feare of the Lorde they shoulde faint through dispaire shoulde haue no sure trust in God and so shoulde perishe As a way faring man wearie and thirstie in his way if hee can finde no water to quenche his thirst doeth perish but if he knowe of any fountaine or spring that is neere hee reioyceth hoping that ere it beelong hee wil refreshe and coole himselfe and slake his thirst and bee more strong euen so he that truely hath the feare of the Lorde knoweth hee is neere vnto the liuing water also that hee is compassed about therewith and hath it in himselfe for the spring of liuing waters which is God dwelleth in him who mainteineth him quickeneth and comforteth him in al his temptations labours and calamities Thy mercie O Lorde reacheth vnto the heauens and thy faythfulnesse vnto the cloudes Contrarily Ieremy saieth O Lorde the Psal 36. 5. Iere. 17. 13. hope of Israel al that forsake thee shal be confounded they that departe from thee shal be written in the earth because they haue forsaken the Lorde the fountaine of liuing waters Nowe as God is the fountaine or liuing vaine and that hee is the spring it is not by it to prouide for himselfe but for them which feare him for it is for them for whome hee careth What man is hee Psal 23. 12. Esay 66. 2. that feareth the Lorde him wil hee teache the way that hee shall choose And to him wil I looke euen to him that is poore and of a contrite spirite and trembleth at my woordes Likewise the faithful are partakers of this spring not to water themselues alone therewith but to the ende that they may powre out streames of riuers vnto their neighbours and to the ende that as God hath giuen them his feare for they haue it not of themselues Gather my people together and I wil cause them heare my woordes that they may learne to feare mee al the dayes that they shal liue vppon Deut. 4. 10. the
conteyn truth they agree also with the Antithesis For when Solomon saieth but the rightoous hath hope in his death he sheweth that the righteous shal be sure and stable and that he shal be preserned that no euil shall happen to destroy him His body may be put to death but it shal not be to cast him away for his malice for the faith hee hath in God the which worketh by loue is imputed vnto him for righteousnesse and no malice is attributed vnto him but all his iniquities are blotted out neuer more for to be remembred before God His body shal suffer much affliction calamities by the which he might faint but because he hopeth in God the which confoundeth not he shal obteine according therevnto shal not be cast away in his afflictions but the Lord wil receiue him to himselfe and deliuer him His body shal be subiect to receiue much euil euen to be slaine but seeyng that his conseience doth not reproue him to haue inuented Psal 34. 20. euil against his neighbor he feareth not by dying to be cast away froÌ„ God for to be recompensed him but shal stande sure in this hope that by his death he shal obtein the reward of the righteous which is euerlasting life Herein doeth Solomon geue vs a sufficient proofe for to make euery one of vs to coÌ„sider whether we shal be cast away or whether we haue hope For sith it is the righteous that hath hope it doeth wel followe that they which are geuen vnto wickednesses cannot hope but do looke to bee cast away and too receiue a worthy rewarde of their mallice Contrarily sith that righteousnes is set against malice or euil it followeth that the righteous who is contrary vnto al euil and doth abhorre it hopeth not to bee cast away For albeit that his righteousnesse is not worthy of that which he hopeth for yet he knoweth and is assured that God is true in his promises according to the which he cannot perishe And therefore what grieuous afflictions soeuer he suffer and albeit he haue motions and sightes which are harde and sharpe for him to beare yet doeth he not vexe himselfe for to distrust the mercy of God On the other side forasmuch as we cannot haue this hope but by the woorde of God which is refused almost of al it foloweth that the number of the righteous is very rare and that very few haue hope True it is that so long as afflictions shal not presse vs we make ourselues beleeue to be of ioly courage but when wee bee touched to the quicke or thinke thereof then wee faint Further more let vs note though that by the corruption of our nature the malice of vs al is so great that wee deserue to bee cast away yet God is so merâ—iful that he imputeth our hope vnto righteousnes and doth not suffer vs to perishe Wherein we may know that it is very necessary for vs continually to meditate the word of our Lord and to labour to conforme our liues therereafter 33 Wisedome resteth in the heart of him that hath vnderstanding and is knowne in the middes of fooles There is none but doth naturally esteeme himselfe to be wise also there is none that would endure to be counted a foole and yet almost al do despise knowledge and vnderstanding and chiefly diuinity the which is the most necessary and that there are but a very few but wil be troubled when a man speaketh to theÌ„ therof Some of theÌ„ would think themselues hypocrites and superstitious if they gaue themselues therevnto some thinke themselues too young for to set their heartes therevppon and thinke it is nothing but Melancholy the which agreeth not with young folkes but that it belongeth vnto those which are olde to be geuen to learning and vnderstanding And when they are waxen old it is great paine trouble for them to leaue their wonted trade And thus alwayes they refuse knowledge and vnderstanding and yet they cease not to attribute to themselues wisedome though they be altogether voide therof as Solomon doeth wel signifie when hee saieth Wisedome resteth in the heart of him that hath vnderstanding c. Therefore of what age soeuer wee be we must if we wil get wisedome be prudent and for to be suche let vs not reiect knowledge and vnderstanding as doe the foolish which nothing esteeme the pure worde of God which is the prudence and intelligence of the faithful which loue wisedome and are careful to seeke and enioy her And when he saieth that wisedome resteth let vs not thinke that shee is idle and of no power but let vs vnderstand that if we be prudent wee are so seased of wisedome and doe so carefully possesse her that we can not suffer to bee depriued thereof And notwithstanding shee is not vnprofitable and they which possesse her doe not disdaine to open her and to sende her foorth that shee may doe her office and may gaine that whereabout she is appointed Also the prudent doe cause their wisedome to shine euen amongst fooles and if it lay in them the fooles shoulde bee made wise and prudent for from the abundance of the hearte the mouth speaketh and other members also doe execute their office Solomon doeth signifie it saying And is knowne in the mids of fooles It is not to say that the fooles doe receiue her to bring her foorth into light and to imparte her vnto their neighbors for if they should vse her so they should not be fooles but wise but it is to say that the prudent man walking amongst fooles whereof the world is ful doth not frame himselfe after their maners nor foloweth their trade as they which say wee must barke with the dogge and houle with the wolfe and disguise ourselues after al fashions for to apply vs to them with whom we chance to meete but hee sheweth himselfe wise and prudent in his deedes and wordes so that they which haue sounde iudgement doe easily knowe him from amongst other Al true faythful Christians ought to bende theretoo Brethren bee not children in vnderstanding 1. Cor. 14. 20 Ephe. 5. 15. Col. 4. 5. Ephe. 4. 11. 14. but in malice be as children Againe Take heede therfore that ye walk circumspectly not as fooles but as wise Againe Walk wisely toward them that are without and redeeme the season This is the cause also why the Gospel is preached And hee therfore gaue some to be Apostles and some Prophetes and some Euangelistes and some Pastours and teachers That we hencefoorth be no more children wauering and caried about with euery winde of doctrine c. But the Pastours of the Church should chiefly make their wisdome to bee knowne in the mids amongst fooles For to them doth Iesus Christ say Ye are the salt of the earth c. And S. Paule demandeth Mat. 5. 13. 2. Timo. 3. 2. Tit. 1. 6. 17. of them greate prudence The Nicodemites cannot boast that they
yet after hee hath patiently looked for their amendement hee wil destroy them in his wrath the which they daily heape to themselues for the punishmentes of times past doe declare that the wicked in time present shal not escape the hande of Rom. 2. 5. 2. Pet. 2. 5. the Lord. Let vs therefore flye al pride and not looke what credite authoritie and power the proude haue in the worlde because they are in great number and are wel ioyned and confederated after the carnal sense Notwithstanding these thinges that the worlde esteemeth greatly shal nothing let that God at his appointed time shoulde not destroy them they shal not be exempted from his wrath but that it shal be easie for him to destroy them therein Solomon doeth signifie it when he sayth Though hand toucheth hand he shall not be vnpunished The wicked doe giue handes one vnto another to doe euill and doe mainteine themselues as though they did conspire to resist God but he mocketh their conspiracies Heeretofore Solomon hath vttered the like sentences against the frowarde and wicked comforting also the vpright and perfect by promises 6 By mercie and truth iniquitie shal be forgiuen and by the feare of the Lorde they depart from euill When the superstitious and idolaters doe thinke that God is angrie against them for their sinnes and that they feare to bee punished for them for to auoide the paine and not sorowe for their sinne they wil labour to content God with ceremonies and obseruations of doctrines and mens traditions with foolishe deuotions which they do vpon a good intent other inuentiōs of their own braines that God neuer commaunded but doe displease him for hee woulde haue vs attentiue vnto his worde onely and that wee shoulde serue him after his commaundementes by the which hee doeth declare vnto vs his wil whereunto wee must obey forsaking al wickednesse Thus doing we shal haue God merciful vnto vs as Solomon doeth promise vs saying By mercie trueth iniquitie shal be forgiuen Solomon heere woulde not haue vs to linger about trifles for to please God as if hee were a little childe that might bee pleased with an Apple or with a Ball or some foolishe and vaine man which is pleased with worldly pastime but that wee may not bee like vnto the Scribes Pharisies lest we deserue the rebuke that is in Saint Mathew he setteth before vs what is the greatest pointe Mat. 23. 23. of the lawe and that which God most requireth aboue al things to witte mercy and trueth and doeth promise vs that if wee bee true vnto our God not turning from him after straunge Gods but haue al our trust in him beeing assured of his goodnes towards vs and certified that he doth loue vs that in this certaintie assurāce we be soft gentle louing merciful towards our neighbours in helping them with that which they haue need of that God wil be merciful and wil not impute our sinnes vnto vs. Notwithstanding let vs not thinke that hee will leade vs to trust in our merites nor that he intendeth that by our mercy our truth we should satisfie our faultes before God so that by such satisfaction God should bee pleased and should forgiue vs the paine the which otherwise hee had laide vpon vs for our offences but after the maner of the scripture hee signifieth that they which by mercy and trueth shall conuert vnto God forsaking their former vices and sinnes that they shal finde him merciful as if hee saide If wee rest and cease from our misdeedes and wickednesses so wil God appease his wrath and make his iudgement to cease and wil forbeare the condemnation and punishment that wee had deserued Nowe because it is needful for to haue constant perseuerance in trueth and folowe goodnesse and mercie let vs flye al wickednesse Solomon doeth shewe vs howe wee shal come vnto the ende when he saieth And by the feare of the Lord they depart from euil The which he hath taught vs before Besides this let vs first of al note that although Solomon Pro. 3. 7. 8. 13. 14. 16. nameth mercie before trueth yet wee must vnderstand that by order fayth proceedeth and mercy foloweth as the fruite but vnseparably Secondly let vs note that the iustification that wee obteine by the remission of our sins is giuen to fayth for that it layeth hold vpon the free promises of God from whome come al blessinges to vs and nothing from our merites 7 When the wayes of a man please the Lord he wil make also his enemies at peace with him If wee be stirred to anger or that wee haue a contentious and troublesome spirite which wil sodenly fight and doeth delight in fighting braules and dissentions wee shoulde greatly desire peace and wee thinke that wee can haue nothing to profite vs without it the worldlings and carnal men which wil counsel their neighbours how they shal take their ease saying Buy peace and an house alreadie made And indeed peace is a verie great blessing which is much desired and chiefly when wee haue to doe with enemies that wee thinke to be stronger then wee bee and whome wee feare shoulde hurt vs and with whome wee shoulde haue mortal warre But oftentimes it happeneth that willing to auoide one warre wee enter into a more dangerous Wee seeke peace with men and we make ourselues the enemies of God for wee folowe vnlawful meanes as did the children of Israel for to deliuer themselues from their enemies and to cause warre to cease had their refuge sometimes to Exo. 3. 34. 12. Deut. 7. 3. Esay 31. 1. the Egyptians sometimes to the Assirians against the commaundement of God who had forbidden them to make leagues with strange peoples and idolaters Woe to them which goe downe into Egypt for to seeke for helpe and haue not enquired of the Lord. The Papistes are of that number which seeke vnlawful meanes as is seene in al their deuotions in time of warre And as touching particular matters betweene man and man for to get peace and to stay his enemie hee thinketh there is no way but to suppresse him against that which Iesus Christ teacheth vs Resist not euil c. But as wee commonly feele by experience by such kinde of doings the fire is kindeled more strongly and for one Mat. 53. 39. Rom. 12. 17. 1. Peter 3. 9. enimie wee get many as also wee deserue for in so doing wee follow not the waies of peace which is to please to be an acceptable seruice vnto God who is the authour of al peace and giueth it too them which giue themselues to please him as Solomon doeth pronounce it saying When the waies of a man please the Lord. c. If then we woulde haue that God shoulde stay our enimies and that he should quiet them as there is none but he that can doe it let vs looke so honestly to gouerne ourselues that we neither
an humble and lowly behauiour but chiefly of an humble minde Thus doing wee shal not be beaten downe but raised vp for whosoeuer humbleth himselfe shal be exalted not Mat. 11. 29. Phi. 2. 3. 1. Pet. 5. 5. of men but by God and so the exaltation shal be eternal And forasmuch as pride doeth goe before destruction if wee bee constrained to suffer some destruction let vs confesse wee haue not walked in humilitie but that pride hath takē beaten vs down Therfore let vs think that they are our owne cogitations affections which destroy vs and not the visible aduersaries nor the accidens which happen without hauing forseene them 19 Better it is to be of an humble mind with the lowly then to deuide the spoiles with the proude It is farre better to submit ourselues willingly vnto the yoke of the Lorde and to beare the crosse patiently to suffer al afflictions with the people and children of God in acknowledging and confessing our faultes and sinnes than to possesse abundance of temporal riches and to bee partakers with the proude and high minded In this sort wee shal bee companions and felowes of Abraham and other Patriarkes of Moses of the Prophetes made like vnto Iesus Christ and followers of the Apostles The Crosse and afflictions are signified vnto vs by an humble minde And to the ende that when they come wee may followe this admonition Dearely beloued thinke it not strange concerning the firy tryal which is among you to prooue you as though some strange thing were come vnto 1. Pet. 4. 12. you Solomon doeth shewe vs that wee are not alone but that we haue some whose example wee may follow and learne when hee saith with the lowly And therewith hee woulde haue vs to haue compassion of the afflicted ready to suffer all kinde of affliction with them in folowing the Hebrewes To whom the Apostle giueth witnesse Heb. 10. 32. Call to minde the dayes that are past in the which after yee had receiued light yee indured a great fight in afflictions c. The possession of great riches is signified by diuiding the spoiles with the proude Wherein is marked the euil conscience and also the violence of the proude and heere is shewed vs that they are so proude and arrogant that they permit themselues to liue of spoile and haue no pitie of the affliction of the humble Of such presumption followeth destruction and contrarily forasmuche as God accepteth an humble minde there followeth restoring life for euer Let vs then conclude that it is better to be of an humble minde with the lowly then to diuide the spoyles with the proude 20 Hee that is wise in his businesse shall finde good and hee that trusteth in the Lord he is blessed Albeit that wee must referre ourselues altogether vnto the prouidence of God and that we can haue nothing but thereby and that wee must haue al things of his hande and that nothing doeth come to vs but by the pure grace liberality of our God without being Pro. 10. 22. Psa 37. 3. 127. 1. lawful for vs to thinke or say that wee may obteine some thing by our wisedome and cunning by our care and labour for it is the blessing of the Lorde which maketh men riche for this cause also Dauid doeth admonishe vs Trust thou in the Lorde c. Except the Lord builde the house their labour is but lost that builde it yet this is not to say that wee must bee slouthful and not to doe something looking that God shoulde feede vs. Euen before that man had sinned God put him into the garden of Eden for to dresse it and to keepe it and after his fal and offence hee laide paine vpon him and woulde that man shoulde eate his breade in the sweate of his face Gen. 2. 15. 3. 17 Psal 128. 2. And Dauid alloweth greatly trauel and labour And wee see that men neuer ceasse to worke in the worlde and still to spend the time in working for to feede both men and beastes and yet wee must confesse that God prouideth for al and feedeth them and mainteineth them Our Lorde doth teache it vs commanding vs to aske our daily bread of God in saying Giue vs this day our daily bread forasmuch as he forbideth vs to care for clothes or foode therefore Psal 104. 14. 15. 27. 28 Mat. 6. 11. 25. let vs awaite vpon the prouidence of God and let vs wholy depende therevpon and not in slouth and idlenesse for in so doing wee shal be worthie to want but let vs bee occupied in care and diligence euery one after his vocation committing our worke vnto the Lord and he will make that our labour shall not bee vnfruitful but shal bring profite according as it hath beene woont in time Pro. 6. 10. 11. 10. 4. 13. 4. past and as he hath promised to the children of Israel by Moses and by his Prophets and also experience teacheth it For this cause Solomon douteth not to say that hee which is wise and diligent in his businesse shal finde good as he hath saide And when he admonisheth vs to waite vpon the prouidence of God saying And hee Pro. 10. 3. 4 5. 12. 11. that trusteth in the Lorde he is blessed And sith that wee must worke we must not looke vnto our cunning and labour but must assure ourselues of the goodnesse of the Lorde being certified that he wil make our worke to prosper enough for to mainteine feed both vs our family so much as shal be necessary for vs he wil do this first of al in this worlde and finally wil cause vs to finde euerlasting riches in the kingdome of heauen as Solomon doeth signifie calling him blessed which trusteth in the Lorde for if God did vs but good heere in this worlde wee should be in like degree either with the beastes or with the wicked and so we should not be blessed And also the trust that the faithful haue in the Lorde ought not to be staied vpon things of this world where wee haue no abiding citie but ought to bee lifted vp aboue al heauens wee must follow the faith of our father Abraham and of other holy Patriarkes Nowe forasmuche as in working wee must trust in the Lorde and Heb. 11. 9 we cannot do it except wee giue our heartes vnto his worde the which doeth shewe vs what wee haue to doe and doeth guide and leade vs in whatsoeuer wee haue to doe therefore it followeth that the worde of the Lorde is chiefe part of our worke And also the worde that we haue expounded businesse signifieth word after the which signification wee might giue an other sense vnto this sentence and say hee that is attentiue vnto the worde shal find good This sense heere is diuers and not contrary but true agreeing vnto the promises that God hath made to them which shal submit themselues vnto his
humble ourselues to our superiours and yeeld them that obedience which is due to them by Gods appointment Thus doeing if they bee not tyrants wee shal profite by them and although they bee tyrants yet God wil not let our obedience to bee in vaine and altogether vnprofitable but wil make that what inhumanity or crueltie soeuer they execute against vs yet shal they not deuoure vs as the Lion doth the pray which hee holdeth in his pawes and wil make vs prosper and liue at our pleasure as hee shal see expedient One may see this in Pharao king of Egypt and the children of Israel in the wicked kings of Iuda and Israel in the Prophets The second is that Kings Princes and Superiours are aduertised of their dueties which is That they ought to be mooued to wrath and anger and rore like Lions in threatninges condemnations and punishments towards the wicked which liue disorderly in dispraising and blaspheming God and his worde and in iniuring and offending their neighbours Contrariwise they are aduertised that they ought to be pleasant gracious courteous towards the good to keep them from iniuries and outrages of the oppressions and violences of the wicked as the deawe keepeth the grasse from the heate of the Sunne And as the deawe maketh the grasse to grow and augment so kings and superiours of the earth ought to bee careful to make the simple iust and the innocent prosper and principally according to the soule in rooting out of their countrie al reprochful persons and being careful to cause that GOD haue audience by preaching of his woorde and that good order bee kept without exception of persons and true religion obserued Moreouer let vs consider that if God woulde that wee shoulde bee suche towards our superiours it behoueth vs to bee farre more humble and reuerent towardes him for hee is king of kinges And if hee appoint vs superiours and commaunde them to bee rigorous or gentle according as occasions serue wee ought to vnderstande by farre more reason that he is such a one towards men as hee declareth to vs in his worde Who desireth a more ample declaration then hee hath set downe in the sixteenth Chapter verse 10. vntil the ende of the 15. verse 13 The foolish childe is the fathers sorowe and a brawling wife is a continuall dropping It liketh not many fathers to watche and warde their children and to keepe them vnder to learne them to bee wise They haue this foolishe opinion that they shoulde let them doe as pleaseth them because being younge they may spende the time merily and liue without melancholie They thinke that if one should presse them to vnderstande wisedome so soone they woulde bee leane and pensiue dul and blockishe and not haue a quicke wit to thinke say or doe any thing pleasantly nor shewe themselues lustie gallants or mery companions as they ought And therefore such fathers despise God his word and are also the cause that their children are mockers and contemners of al iustice and holinesse and so they sinne against the holy Gbost For this cause they receiue their paymēt of care which they haue had to entertaine their children in folly and wickednesse whereat they bee greeued and much vexed as they wel deserue They haue graffed the tree with euil graffes and therefore they eate the fruite of anguishe and sorow Solomon expresseth it wel saying The foolish childe is the fathers sorowe Hely hath proued this notwithstanding it is not to say that if fathers be afflicted receiue griefe by their children who are not wise that it proceedeth alwaies 1. Sam. 2. 3. 4. Gen. 26. 34. 35. 28. 8. 9. of the fathers negligence for behold Isaac who hath beene grieued with the follie of his sonne Esau Beholde also Dauid afflicted by his sonne Absolom Solomon reproueth not here only the fathers which do not their dueties to teach admonishe correct and chastice their children in time to make them renounce follie and giue themselues to wisedome but hee sheweth also to the foolishe children that they are disobedient and rebellious to the commandement of God which wil that the childe honour the father and mother which is not only to make them some signe of reuerence by gesture of the bodie or by woordes of the mouth but that they be indeede humble and obedient to their fathers and mothers doing them honour and reuerence without faining assisting them carefully and being wholy at their commandement in the Lorde as they are bounde and as the holie Scripture teacheth them in many places and as it hath bene treated of heretofore in diuers pointes But the foolish childe in steede of dooing this good and honour to his father and mother doeth displease them woorke their woe and hinder and endamage them as Solomon sheweth when hee saieth The foolishe childe c. And heerein hee giueth to vnderstande that the childe that is suche a one is to be holden vnwoorthie to liue vpon the earth and that Magistrates according as the lawe commaundeth ought to put too their hands and punish him yea with death And although men doe not their duetie therein yet God which is iust wil not leaue suche iniquitie vnpunished but wil worke his horrible vengeance and most terrible iudgement vpon suche a childe Wherefore insomuche as wee loue our children let vs chastise them betimes and that it be not long of vs that they shunne not that ruine Solomon also sheweth that fathers and mothers ought not to esteeme it a thing of smal value or litle importāce that their children are fooles but to account it a great misfortune and greefe Not so muche for the damage and dishonour they haue thereby as for the zeale of the glorie of God and edification and saluation of their children for they ought to preferre this aboue al temporal riches Of foolishe children hath bene spoken heeretofore Solomon addeth And a brawling wife c. Although brawling and contentious wiues and which lift vp their voice on high to iniurie and offende Pro 10. 1. 13. 1. 15. 1. 5. 20. 17. 21. 25. their husbandes and neighbours thinke not that they doe il because they haue this as a custome which they haue incurred either by lightnesse or pride not regarding to render due honour and obedience to their husbandes and humblenes and humanitie as they ought to their neighbours neuertheles their brawlinges are most hurtful and cause of great ruine and destruction Although one prooue it but too muche yet Solomon leaueth not to shewe it when hee compareth the brawlinges of a woman to the couer of a house which is so broken that when it raineth the water droppeth in on the planckes and walles and rotteth them so that the house is readie to fal and maketh great ruine and destruction So when women are giuen to contention and brawling they are cause of great euil as is daily prooued but besides this proofe one may
see it in Iezabel In this example wee see that brawlinges light not on them onelie whome they are meant too but on them also which make them 1. Rom. 18. 19. 21. 2. Rom. 9. 1. Pet. 3. 4. 3. Cor. 14. 34 1. Tim. 2. 11. Ephe. 5. 22. Wherefore wee may vnderstande that it is not without cause that women are warned to be peaceable of spirite and Saint Paule wil haue them to holde their peace Therefore to bee in silence and subiection let them folowe the admonition of Saint Paule Women be yee subiect to your husbandes as to the Lorde Wee may see by this that hath bene heere handeled that it is verie requisite for a father of an housholde to bee watchful both ouer his wife and children to the ende to keepe them in wisedome and modestie For if his children bee fooles and his wife a brawler hee is double miserable 14 House and riches are the inheritance of ones elders but a discreete woman is the gift of the Lord. Although God is the Creator disposer and gouernour of al thinges yea of countries and regions and that hee giueth kingdomes Dan. 2. 21. 4. 14. Gen. 13. 15 15. 7. to whome it pleaseth him and although God had giuen to Abraham the lande of Canaan and that the children of Israel were the heires of Abraham neuertheles after the death of Abraham Isaac and Iacob God suffered not to bee saide that hee gaue or woulde giue to the children of Israel the saide lande for inheritance I say this because it might seeme at the first shew that Solomon transferred to creatures that which is proper to the Creator when he saith The house c. But the resoluing thereof is easie for one may say that Solomon speaketh according to the phrase of speeche of children which succeede their parents in the goods which they haue possessed and left them Or that hee speaketh according to the lawe of nature which is that children shal succeede in the wealth of their fathers But this lawe is not so natural but that it proceedeth from God who is authour of that nature which is good and reasonable Likewise the order of succession is of his ordinaunce Gen. 12. 7. 15. 15. 15. 4. 21 10. 11. 12. Leu. 25. 44 Num. 27. 6 as wee finde written in many places Although therefore God giue al thinges both to the fathers and to the children notwithstanding in that hee hath ordained that the children shoulde inherite the goods that their fathers haue possessed for this cause the houses and riches which they leaue to their children are called The heritage of the fathers And heerein one transferreth not to the creature that which is proper to the Creator seeing hee himselfe calleth it so And so it happeneth often that fathers trauel and take payne to assemble and get goods together And for this onely because they haue children whome they couet to prouide for And therefore one may say that Solomon speaking so hath somewhat admonished children not to waxe proude for the goods which they possesse and wherewith they are enriched not hauing trauelled for them but that they knowe that they haue them by the care and diligence of their fathers vnto whome God and none but God gaue them And that afterwardes by their meanes hee hath put them into their handes to dispose and spende with sobrietie and aide therewith them that taste necessitie But although God wil or permit that children acknowledge their riches to bee the heritage of their fathers yet hee wil not that the principal temporal good of this worlde be reknowledged of any other but of him alone Solomon sheweth it when he saith But a discreete woman c. That a woman is the principall temporall riches that a man can haue GOD giueth to vnderstande when hee saide that it was not good for man to bee alone when hee called her the aide of man and when hee Gen. 2. 1â— made her of one of his ribbes Saint Paule also sheweth it willing that men shoulde loue their wiues as Iesus loued the Churche And wee ourselues ought to knowe it when by the woman man obteineth issue and is made a Ephe. 5. 25. father which is no smal blessing as may bee seene by the desire that the holie fathers had to haue progenie and the promises that God made them therof which could not haue bene accomplished without a woman By these reasons wee may also vnderstande that a woman and principally the discreete is not the inheritance of the father but the excellent gift of God For first it is not in fathers to Deut. 28. 4. 11. Psal 28. 3. giue wisedome to their daughters although their office be to instruct and teach them in the feare of the Lorde which is the principal wisedome and vnderstanding prudence proceedeth of the only grace and liberalitie of the Lord. Secondarily for the most part fathers are not so careful to finde wiues for their sonnes for feare of forgoing any portion of goods which they possesse Or if they doe they searche them out riche wiues not those that are discreete Although therefore when one wil marrie himselfe it behooueth him with care and diligence and with great discretion to regarde with whome hee match him and that hee ought not to proceede at randon nor as one carelesse and without foresight yet when we haue found a good and honest partie it is fit wee acknowledge that shee is come intierlie by the grace and mercie of our God which giueth vs foresight and aduisement to conduct vs rightly and to seeke that which is good and profitable for vs. And in the meane while hee maketh vs meete with that which he thinketh good Abraham knew wel this same as he sheweth it when hee sendeth his seruant to take a wife for his sonne Isaac And sith it is meete we haue suche reknowledging those which haue discreete wiues ought to preferre them before al Gen. 24. 7. goods of the worlde otherwise they despise not onely the creature but the Creator whose gift they esteeme not as they ought On the other side if the wife be discreete she wil reproch her husbande in nothing but in al humilitie and modestie wil acknowledge first that she hath no discreetnes of herselfe but of the gift of God Secondly although it be by her consent that she is maried notwithstanding it is God that hath ioyned her to her husbande to the ende that by her prudencie shee bee his aide and consolation taking the care of the house vpon her 15 Slouthfulnes maketh one fal a sleepe and a soule accustomed to craft shal suffer hunger It may seeme at the first view that this sentence fauoureth them that loue sleeping teaching them howe they shal prouoke sleepe and enioy that which they loue but seeing that slouth is vaine vnprofitable hurtful dishonest wicked as one may perceiue heretofore and that it is not good to be giuen
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
be resolute assured that if we walke according as God hath commanded vs by his word that he wil sooner send his Angels then he wil suffer vs to fal or to perish without remedy The faithful endure many Psal 91. 11 afflictions yea to the losse of life by the violēce crueltie of Lions infidels and idolaters but they perish not for their persecutors haue no power ouer the soule Whē therfore it is needful to do our endeuour wee tempt not God if in folowing his ordinance we despise feare not the temporal dangers which are offered for to tēpt God is when without his word we assay extraordinarie matters put ourselues in euident perils Iesus Christ sheweth vs both twoo first when he did not cast himself down headlong as the deuil tēpted him to doe Secondly when he feared not to ascend into Ierusalem Mat. 4. 5. 20. 17. Act. 1. 4. knowing that he should be deliuered into the hāds of the Scribes Pharisees to be put to death The Apostles went not out of Ierusalem because they were so commanded But when they were filled with the holie Ghost they went from Ierusalem throughout al the world not fearing any Lions for they are commanded so Beholde Act. 1. 8. Dan. 6. 16. Daniel feared to disobey God the Lions did him no harme at al. If therfore it be needful to expose ourselues to dāgers according to the word of the Lord let vs not feare Lions let vs not say The Lion is without c. But let vs assure ourselues of the promise that God maketh to the faithful Thou shalt go vpon the Lion Adder the young Lyon and the dragon shalt thou treade vnder thy feete Psal 91. 13. Note we moreouer that the slouthful are are not onely they which do nothing but also they which for feare of dangers perfourme not their duetie although they apply themselues to other works which seeme to be excellent As amongest the rest they which couer themselues Iohn 3. 2. with Nicodemus deede who came by night to Iesus Christ Monkes and Friers persuade themselues that they labor wel in their diuine seruice but they are not only slouthful but also theeues robbers and murtherers whereby they deserue wel to haue pouertie and to be hanged and executed in hel 14 The mouth of strange women is as a deepe pit he whom the Lord is angrie withal falleth therein Wee haue bene amply admonished to keepe ourselues from whoredome and the dangers haue beene shewed vs wherein they Pro. 2. 16. 5. 3. 7. 5. fal that are whoremongers and whores Neuerthelesse Solomon contenteth not himselfe neither seeing whoredome is so common a thing we cannot haue too many aduertisementes as wel to turne the heartes of them that wil be taught as to make the incorrectible more guiltie and inexcusable Therefore to shewe vs what daunger it is to consent to whoremongers and whores hee compareth the mouth that is to say the speech pleasant talke flatteries and enticements of strange women that is to say of whores to a deepe pit Wherein he signifieth that as a beast which is hunted if hee fal into the pit which is prepared for him can neuer get out againe because the pit is very deepe but must therelye and perish Euen so they which leade their eare to consent to whooredome goe to perdition and principally if God by his iust anger chace or hunt them thither as Solomon signifieth wel saying Hee whome the Lorde is angry withal falleth therein Which is to say that God being angry with any one for his sinnes maketh him to fal into whoredome to the end to punish him the more rigourously so he punisheth sinnes by other sinnes As also Saint Paule sheweth well Rom. 1. 14 Let vs learne therefore when whooredomes are rife that the Lorde is angry and that he is greatly offended for their misdeedes to the ende we may be careful to keepe ourselues from committing any iniquities for feare least the Lorde giue vs ouer to whoredome and we deserue horrible punishment Let vs take heede we flee from pompe and delight brauerie and pride ease ydlenes gluttonie drunkennes For such sinnes the Lord was angry against Sodome Gen. 19. 24 Exe. 16. 49. 15. and Gomorra and gaue them ouer to whoredome yea to filthines and abhominable infamie quite against nature and finally destroied them vtterly 15 Foolishnesse is in the heart of a childe but the rodde of correction wil driue it away from him Solomon hath tolde fathers and mothers that if they loue their children wel they should not spare the rodde And it is not without Pro. 13. 24. cause that hee hath made suche mention for it is verie necessarie for children to bee chastized otherwise they are lost for euer Seeing that as Solomon saieth Foolishnesse is bounde in the heart of a childe Which is to say that naturally children are so corrupt that they haue al their affections set on malice and wickednesse on disobedience and rebellion on dissolutions and insolencies on derision and despising of God of his worde and of al religion Dauid confesseth as muche of himselfe wherupon foloweth ruine and perdition as hath bene seene And because Solomon knewe wel that fathers and mothers did not desire that their children shoulde goe to destruction but rather that they were preserued therefore hee teacheth them howe they shal vnbinde this follie from the heart when hee saith But the rodde of correction wil driue it away from him Although the Psal 51. 7. Pro. 1. 24. rodde wherewith one beateth children be verie profitable and verie necessarie to bring them in awe and bridle them from many dissolute and loose deedes yet neuerthelesse the best correction to vnlose the follie from the heart to driue it away from the childe is by the worde of the Lord to exhort him to shewe him the way and to threaten him Saint Paule sheweth it wel Magistrates are here aduertised of their duetie and also we are al aduertised to mortifie Ephe. 6. 4. Col. 3. 21. our fleshe and to repent 15 Who so doeth the poore man woong to encrease his owne riches and giueth to the riche hee certainly goeth to pouertie We feare naturally pouertie which to eschue we striue to heape goods vpon goods Which thing is verie hard to do except by robbing others and principally the poore who haue no power to defende themselues and by seeking by giftes and presentes to obtaine the fauour of the riche And therefore the custome and vse of them which wil waxe riche is to worke oppression and violence to the poore and giue to the riche But they deceiue themselues for as Solomon saieth Who so doeth the poore man wrong c. he certeinly goeth to pouertie For that which hee rauisheth and taketh away from the poore man can be of no great value but in regarde that the litle which the iust man possesseth is
wil pleade their cause against thee This is as though he said because Orphans are weake quyte voide of al humane succour thou art so hardie as to polle and oppresse them but although men haue no care to take their cause in hand withstand the outrage violence that thou vsest to them or that thou thinkest thy selfe the strongest and none dare nor can resist thee yet neuerthelesse they are not voide of succour They haue a redeemer who not only hath good wil to deliuer them from thy hands and violence but also power which power he wil imploy against thee and thou shalt not resist him And as Orphans and fatherlesse children through their weakenesse and smal strength cannot let thee to eate them and destroy them euen so what valiancie soeuer thou hast yet canst thou not let but God wil bee reuenged vpon thee and wil put thee to perdition Hee is their father wherefore hee wil doe his duetie to maintaine his children The Play of Psa 68. 6. the strong redeemer shal be that he wil make knowne the wickednesse of the oppressours he wil condemne them and reuenge himselfe vpon them and they shal notwithstande nor haue any succour at al. 12 Apply thy hart to vnderstanding and thy eares to words of knowledge Esa 10. 2. 3. Oftentimes already Solomon hath sought to make vs attentiue to the doctrine of God the which hee calleth one while lawe another while instruction and another while wisdome science and vnderstanding He doth the same againe in this present sentence And it is because we haue great need to be ofteÌ„ aduertised of that which appertaineth to the glorie and honour of God to our saluation the edification of our neighbours for of our owne nature wee are so giuen to the worlde that wee despise that which is of God and it seemeth to vs that it is but time lost to apply ourselues theretoo because we be not thereby the more exalted to wordly honours nor more enriched with substance but the rather despised and reiected polled and oppressed Neuerthelesse if wee wil be exalted to true and perpetual honours and enioy the goods which wil not perish wee ought to followe that which Solomon hath alreadie often taught vs and that which presently he doeth teache vs. And to doe this same we ought to apply al our vnderstanding to learne to serue God and our neighbours and therein to spare neither bodie nor minde as God hath created both the body and the spirites and wil that wee bee wholy his and our neighbours True it is that the harte is the principal as wee ought to vnderstande it by many witnesses of the holy scriptures wherein is saide that God beholdeth the hartes and that wee are admonished to feare him and loue him with al our hart and that true worshippers worship the father in spirite and trueth And Solomon signifieth it heere somewhat when in the first place he requesteth the applying of the heart And afterwardes sheweth vs that by the right affection of the heart the outward senses ought to bee applyed to receiue instruction which hee calleth wordes of knowledge And in this manner hee sheweth vs that we are not sufficiently instructed if wee giue not our hearing to the woorde of the Lorde the which is our knowledge And so that the preaching of the word is very necessary for vs insomuch that without this holy ministery wee are all ignorant Not that God is not sufficient and of power to instruct vs otherwyse without outward meanes by reuelations and secret inspirations But he wil haue vs to folowe the order which he hath established in his Churche and that by mens meanes we be taught 13 Withdraw not correction from the childe if thou beate him with a rod he wil not dye It hath beene spoken of the chastizing and correction of children But because for the most parte children are very harde to gouerne Prou. 13. 24. 19. 18. 22. 15. and almost vncorrigible and there are many foolish fathers and worse mothers which wil neither chastise nor suffer others to correct their children for they striue to persuade themselues that they feare that one wil kil their children because they are tender and delicate in which doing they thinke themselues more wise theÌ„ the holy Ghost And yet they loue not their children so tenderly as they ought and haue not that care ouer them which they shoulde haue For perswading themselues that they preserue the bodies of their children not willing that they should in any wise be touched they send as much as in them lyeth their soules to perditioÌ„ maintayning them in folly and wickednesse for this cause Solomon not content with the former admonitions sheweth nowe that they ought not to be afraide that the rod wil hurt the children when he saith Withdraw not c. He is not content to say Correct thy child but considering how profitable it is to continewe in brydling and correcting children he wil not that parents hauing once begunne to chastice them shoulde leaue of incontinent and grieue to take the paine and care about them to correct them As many parents will giue ouer their children after that for one or two corrections they cannot make them to amende Either they despaire of them or else are afraide to make them dul and blockish or else vtterly to kil theÌ„ Solomon wil haue fathers and gouernours of children to continew in correcting and chastising them according as they shal see needful and therefore hee saith Withdraw not correction c. And to shewe that hee meaneth not correction only of wordes he addeth If thou beat him with a rod c. He knewe that children woulde put no beleefe in woords nor make no account of verbal speeches therfore he would haue one to deale with the rod and promiseth that the bodie shall not be hurt therewith so that death shal folow for he sayth Hee shoulde not dye Wherein he instructeth parents and sheweth them that they ought not to spare the rod but shoulde make â—heir children feele it sharply to make them remember to behaue â—hemselues wel and not to returne to their wonted folly And sheweth them that the markes or little woundes which they shall make with the rod vpon the bodie of their children shall not bee mortall Also parentes are admonished that in chastising their children they seeke not to kil them One may say moreouer that when Solomon sayth He should not dye That he giueth vs somewhat to vnderstande that those parentes which are carefull too correct their children doe saue them from the gallowes and doe let them from being executed by iustice Contrariwise they which make no account to chastice them send them to the galowes as much as they can but Solomon sheweth vs another deliuerance which is greatly to be set by when he sayth 14 Thou shalt beate him with a rod and deliuer his soule from hell The temporall gallowes or gibbet
the which wee ought vprightly to guide our heartes Solomon speaketh expresly of the guyding of the heart for if it be not well affectionate al that wee goe about is manifest wickednesse or if we doe any thing which profiteth wee are led by hypocrisie And that which wee doe fairely before men is but abhomination before God who beholdeth the hearts 20 Keepe not company with wine bibbers nor with deuourers of flesh We desire naturally to haue wherewith to maintaine ourselues in good order in this life and to be cloathed honestly Such desire is not to be despised nor blamed when it is without auarice and agreeth with that which Iesus Christ teacheth vs when he saith that we should aske of God our father that hee woulde giue vs this day our dayly bread Wherein as wee are taught to fly auarice and not to eate the bread of others for nothing so also wee are taught to content ourselues with a litle nourishment and meates which are not of an hye price nor curious dressing and apparel which is not sumptuous Wherfore let vs neither be gluttōs nor deintie mouths nor drunkards nor couet the bankets and feastes of such persons who are neuer at their ease but when they are bibbing and swallowing Solomon warneth vs thereof saying Keepe not company 1. Tim. 44. 6. 17. with wyne bibbers c. He saith not keepe not company with them which drinke wine and eate fleshe For euery creature of God is good and nothing is to be refused when it is taken with thanksgiuing And the liuing God giueth vs al things abundantly to vse But he saith With wyne bibbers c. Hee wil not that wee bee hoate nor hastie to fil ourselues with wyne and flesh not considering wheretoo al things are created And sheweth howe it is not meete that wee shoulde fill wyne downe our throtes as into a vessel which hath a large mouth nor that wee deuoure meate lyke hungry wolues but that in sobrietie and temperance wee sauour our flesh and our wyne not so much to take our corporal delight thereof as to acknowledge the bountie liberalitie which our Lord God vseth towards vs to giue him thanks for the same as we are boundē theretoo hauing nothing but by his grace and mercie Thus dooing although in this worlde we cannot choose but wee must bee amongst drunkardes and deuourers of flesh yet neuerthelesse wee shal not bee with them for wee shal not bee partakers of their vnfruiteful woorkes of darkenesse As Saint Paule telleth vs. Eph. 5. 119. Note wee besides that there is gluttonie not onely in eating too much either of Beefe Mutton or foule but also of fishe for that is fleshe although it bee not named so amongst the Papists S. Paul is witnesse of it Wherefore the Papists are much abused when to abstaine from that which they cal flesh they perswade themselues that they fast and yet they fil themselues once a day with fishe and wine so ful as the belly wil holde so that they haue no appetite against 1. Cor. 15. 3. euening But it so much lacketh that they fast and are sober that they are rather wine bibbers fleshly gluttons wherby they deserue wel to haue that pouertie which Solomon threatneth to them which are gluttons and drunkardes saying 21 For the drunkard and the glutton shal be poore and the too much sleeper shal be clothed with rags Solomon giueth vs heere the reason for the which he wil not haue vs to keepe company with wine bibbers and in this reason he sheweth that of drunkennesse and gluttony proceede pouertie the which wee naturally doe feare Gluttons and drunkardes merite it wel for they are not onely spende thriftes and wealthwasters but also they are slouthful as Solomon marketh it when he addeth here the too much sleeper whereof Solomon hath blamed the slouthful and as hee hath threatened the slouthful of pouertie so doeth hee Pro. 6. 9. 10 11. now heere when he attributeth rags to him that sleepeth too much and if we see not this happen before our eies yet let vs knowe that they which continue in drunkennesse and sleeping shal not escape Gods hand for if they be not reputed worthie of temporal goods they are not capable of heauenly substance 22 Heare thy father which begot thee and dispise not thy mother when she waxeth old Subiection is a very harde thing and those which are most bounden to yeeld obedience flie from it as much as they can There is no subiection nor obedience which is more esteemed amongest men thā that of children towards their fathers mothers but children haue no care to doe their dueties and principally when their fathers and mothers bee olde then the children which couet to liue at their owne pleasure perswade themselues that their fathers and mothers are too seuere and rigorous or striue to make them beleeue that they dote and are mad and that they knowe not what they say or doe For this cause they haue great neede to be stil tolde of their duetie as Solomō warneth them thereof and here againe saying Heare thy father c. Wherein hee teacheth children nothing but that which they woulde shoulde bee doone vnto them if they had children as one may perceiue when there are neither fathers nor mothers so young which wil not bee so honoured of their children It is meete therefore that children haue regarde to doe their duetie to their parents as Solomon exhorteth them in this verse Although hee attribute great authoritie to parents first when hee saith Heare In this hee will that children holde their parentes for maisters true techers as bearing words in the name of Christ for it is him of whom the father saith Heare him Also by this word Heare he sheweth parents in what schole they ought to studie that is in the heauenly fathers schoole by the meanes of Iesus Christ otherwise they can say nothing that their children ought to heare This is not to say notwithstanding that fathers mothers ought to cōmande their children nothing which is not expressed word by worde in the scripture It sufficeth that they commande them nothing wherein they offende if they obey Then children ought to heare and render to their parents the honour which God commandeth It is that which the Apostle Saint Paule commandeth saying In al thinges c. And to the Ephesians hee expoundeth what Col. 3. 20. Ephe. 6. 1 al these thinges are ween hee saith According to the Lorde for it behooueth vs to obey father and mother in al that which is not contrary too the honour and subection which wee owe vntoo God Secondly he attributeth authoritie when he saith thy father for seeing that God doeth this honour to men which are but his organs and instruments to communicate his titles too them it is no reason that children shoulde disdaine them or once enterprise to disobey them for their disobedieuce woulde not bee against men but
against God Also fathers are taught too bee the imitators of that onely great father which is the father of bodies and soules for hee hath created al and hath care ouer al. Euen so fathers ought to haue care both of the bodies soules of them which God hath giuen them Thirdly when hee saith which begot thee hee attributeth great authoritie to fathers for he putteth them as it were in the place of God to whome onely it belongeth to bring foorth children into the world making the mothers fruiteful as Iacob proued it And therfore when it is said which begot thee let fathers mothers know that they are the instruments organs of God let children acknowledge that they shoulde haue beene nothing if God had not made their fathers and mothers fertile and that they haue al by their meanes for the which cause it is good reason that Gen. 30. 1. 2. they yeelde themselues subiects and obedient to them and that fathers bee careful ouer their owne workes and let them not goe to perdition for fault of instruction teaching correction and chastisement But although vnder the name of the father wee ought also to vnderstande the mother for the commandement importeth honor thy father and mother yet neuerthelesse Solomon knowing the worlde to bee so depraued and bad that men make no account of their mothers because they are women as those children tell them which haue no feare of God he hath made expresse mention of the mother saying And despise not thy mother when she waxeth olde Solomon knew that in an house or family they made no account of mothers when they brought no profite to the house which commeth to passe when for age they can doe no handy worke for this cause hee maketh expresse mention of their age and wil that in the same one make as much account of mothers as they did when they were strong and lustie and not to reiect them as doting old fooles as is the vse of wicked children which seeke but their owne profite or pleasure Suche people loue not to see those which shew them their faultes and rebuke them nor those which serue them too no vse but to spende Nowe as Solomon wil not that principally in age one shoulde despise his mother euen so hee couertly admonisheth mothers to gouerne thēselues so well by the worde of God in their youth that in their old age they be honorable before their children insomuch that they reteine authoritie to cōmand their children bee they neuer so olde feare their displeasure 23 Buy trueth and sel it not wisedome instruction and vnderstanding Albeit this present sentence may bee applyed to al men because al men haue neede to possesse trueth as wee are inuited dayly to the same by the preaching of the Gospel yet notwithstanding because the former sentence was spoken to children and also some which followe touch them as wee may see it is very requisite too say that Solomon continueth his purpose teacheth children that which they haue to doe in hearing their fathers for although hee speake as it were commanding yet neuerthelesse wee may wel say that hee expresseth the desire which hee hath too haue children profite Nowe seeing hee commandeth or desireth that children should so wel heare their fathers that thereby they shoulde buy trueth wisedome instruction and vnderstanding hee sheweth that parents ought to bee possessours of trueth otherwise their children cannot buy it of them for one cannot buy of any one thing which hee hath not hee wil therefore that parents bee a good example to their children walking without fraude iniurie and violence and speaking continually the trueth In this wise children may buy of them that which Solomon commandeth or desireth heere But because children obteine commonly of their parents eche thing liberally and without exchange which is necessary for them it may bee saide that Solomon speaketh vnproperly when he saith Buy Seeing also that in al the worlde there is nothing which is sufficient to exchange for trueth wisedome instruction and vnderstanding And when hee admonisheth vs to buy it is as if hee saide It behoueth children to be careful and diligent to learne of their parentes to bee true wise humble obedient wel aduised and to refraine frō al lying fraude deceite and cousonage to renounce al vanitie and folly and to flie from al perswasions which tende to pride and disobedience and detest al folly and ignorance Thus doing they shal buye that is to say they shal obteine trueth wisedome instruction and vnderstanding Nowe as they which buye any landes or inheritance for the most parte determine to keepe that which they buy and will in no case depart from it for feare of want for wee see it commeth to passe that they which sell their lands doe not liue by the gaine of their mony but dispende it foolishly or haue it taken from them and lost so Solomon wil that one keepe trueth wisedome instruction and vnderstanding wel and not depart from it as hee sheweth when he saith And sell it not And so hee wil that children perseuer in the former vertues not giuing them ouer in any cace for according to the custome of the world hee which selleth defeateth himselfe of that which he selleth and another seaseth vpon it Meane while let vs not thinke that Solomon is against that wee shoulde make our neighbours partakers of the giftes and graces that God hath bestowed vpon vs either by the meanes of our parents or by others for in communicating them we disinherite not ourselues nor diminish them at al but rather augment them for the rest there are some which take this Rom. 15. 27. 1. Cor. 9. 11. Gal. 6. 6. Mat. 10. 8. 1. Pet. 5. 2. sentence generally and by buiyng trueth they vnderstand that one ought to vse liberalitie towardes them which distribute spiritual thinges And by not to sell they vnderstande that doctours ought not to be giuen to gaine but to teache freely 24 The father of the righteous in reioysing shal bee glad and hee that hath begotten a wise childe shall haue ioy of him It is no inconuenience to say that Solomon in this sentence and in the next intreateth of that which in the 15. and 16. verses he hath doone but in an other maner of speaking Repetition as hath beene often saide is familiar in the scripture in the which the holy Ghost sheweth the great care which he hath ouer vs as is needful it shold bee so for wee make no great hast to awake ourselues and studie to doe our duetie by one onely warning it vanisheth away easily out of our vnderstanding because wee are vaine and carnal and by nature enimies to iustice and wisedome and so wee cannot reioyce ourselues in the same but in folly and iniquitie according Psal 51. 7 Rom. 7. 14. Ephe. 2. 3. as we are conceaued and borne Dauid reknowledgeth it and S. Paul maketh great complaint thereof Now
doe runne away from vs as doeth water yet shal wee not remoue For they that trust in the Lord are as mount Sion which cānot Psal 125. 1. be remoued but standeth fast for euer Contrarily if forsaking our God we put our trust in men we shal be frustrate and voide of our hope and shal be accursed Albeit then that God hath created set vs in this worlde for to serue one another yet for to haue a sure Iere. 17. 5. Psal 129. 1. helpe we should looke to the Lord as Dauid teacheth vs. 20 The graue and destruction can neuer be ful so the eyes of man can neuer be satisfied At the beginning man was created after the ymage of God after the which he was exempted from death and destruction into the Gene. 1. 27. 2. Pet. 2. 4. Iude. 6. which the Angels fel to wit those that sinned Now the Deuil seeing himself thus depriued of glorie and felicitie and to bee damned for euer did enuie the glory blessed estate wherin mā was placed therfore from the beginning he hath made his batteries that he might throw man headlōg into the same damnatiō Now man hath Gene. 3. not resisted the assaultes of the Deuil but hath easily yelded vnto him by his rebellion disobediēce hath put out this ymage introducing sinne into the world and by sinne death And as the Deuill Rom. 5. 12. Iohn 8. 44. 1. Peter 5. 8. Ephe. 6. 10. Mat. 12. 43. Iohn 8. 44. from the beginning hath beene a lyer and murtherer euen so doeth hee not cease to pursue his worke S. Paule doeth wel signifie the same And thus the Deuil is neuer filled nor satisfied with the damnation of mankinde as also Iesus Christ our Lorde doeth signifie it wel And forasmuch as by the continual enuie of the Deuill and by the sinne of man who hath consented to the Deuil al humaine creatures tende to death and goe to the graue and that in mans iudgement and outwarde experience the sepulcher or graue corrupteth and bringeth al the body which it receiueth to nothing and neuer refuseth any nor neuer yeeldeth any backe againe but consumeth them without any remedie as the worldlinges and carnall men esteeme and as it is seene before our eyes and by experience in al worldes for this cause that which is proper to the Diuel is attributed vnto the graue and is called destruction that neuer can bee ful For when Solomon hauing named the graue setteth afterwards destruction this is by Repetition or expositiō For it is as if he said the graue which consumeth and swalloweth what soeuer is giuen too it is neuer wearie of receiuing corrupting al that is brought vnto it Nowe that which Solomon pronounceth in this place is seene by experience to the eye and therfore Solomon tendeth not to teache vs the nature of the graue the which is knowne but rather he wil set before vs our miserie and partly shewe vs the fruites of our sinnes which are death and destruction For if there had beene no sinne we had had no neede of graue and without sinne there had bin no temporal nor eternal death but because of sinne Iohn 11. 25. 26 we must dye and be buried Notwithstanding if we dye in the feare of the Lord being assured that he is our resurrection our life the graue shal not be our destruction but as a rest wherein our bodies doe sleepe looking for the blessed resurrection and our death is a ready passage from death to life Contrarily to the vnfaythful the graue and temporal death are their entrance vnto eternal destruction For albeit that at the last they shal rise againe yet shal it not bee to liue but to be tormented in paines euerlasting the which is a very sharpe hard death which neuer shal haue end Solomon thē Dan. 12. 2. Ioha 5. 29. doth rebuke mē for their vnsatiablenes cōparing their greedy desires vnto the graue and destruction as he doth shewe when he addeth So the eyes of man can neuer be satisfied Wherin we haue to note that hee speaketh of the man that is left in his natural corruption who suffereth himselfe to be transported by his euil concupiscences and disordinate affections For they that are regenerate and made newe creatures by the holy Ghost are satisfied and craue nothing further but onely that the good wil of God should be done and fulfilled And for to conserue this satisfying wel they fight labouring for to destroy and kil the relikes of sin which are stil in their fleshe the which because of the same relikes lusteth against the spirite And so Solomon speaketh not of the eyes of the children of God but of the euil affections of the children of Adam which also Gal. 5. 17. are the children of the Deuil And as the Deuil is not filled nor satisfied to see to pursue the decaie and destruction of men euen so his children haue neuer satisfied enough their affections but doe daily growe as we prooue it by experience in many as in the ambitious couetous vsurers Solomon calleth such affections eyes and not without cause for whatsoeuer is set before mans eye hee stil desireth to see more Euen so wee can neuer satisfie our affectiōs and chiefly when they tende to ruine and destructions wherunto they which tende thither are like vnto their father the Deuil who is neuer satisfied with the destruction of men 21 As is the fining pot for siluer and the furnace for gold so is euerie man according to his dignitie Wee haue alreadie had this same sentence sauing that in place of So doeth the Lorde trye the heartes we haue heere So is euerie Pro. 17. 3. man according to his dignitie This is not to say that man of himselfe hath any dignitie or excellencie wherby he should deserue to be so handled or thus or to haue suche and suche reputation for al men of themselues are nothing worth they are nothing but earth and durt filthinesse and corruption and are filled with malice and wickednesse and so they deserue not to be esteemed nor praysed But as the gold is more precious then the siluer not of it owne selfe for it is a dead creature and serueth to no vse except because that we trimme and dresse it for to serue vnto profite S vnto delight euen so one man shal be more woorthie and more excellent then an other because that God by his fauour esteemeth him and dresseth him for to make him serue as he shal thinke good as Saint Paul saith For who separateth thee and what hast thou that thou 1. Cor. 4. 7. hast not receiued c. And daily the more that God esteemeth and setteth by an humane creature so much the more doth he examime and trie him the more narrowly exerciseth him by great assalts as our holie auntient fathers haue alwayes tried by experience and aboue al Iesus Christ our Lorde who of
himselfe onely was worthie to be esteemed and praysed for he is the Lambe without spot It is he that hath not sinned neither was there any guile founde in his mouth It is he onely of whome the Father saieth This is my wel beloued Sonne in whome I am wel pleased And yet hee hath Mat. 3. bene tempted in al thinges yea euen to the going downe to hell Wherefore when God sendeth vs afflictions let vs not thinke that it is because he hath reiected vs or doeth hate vs but let vs know that it is because that of his grace and mercie he iudgeth vs woorthie for himselfe doeth loue vs and that hee receiueth vs for his housholde seruantes and children let it be that hee doeth afflict vs for our sinnes be it that he would prooue our Fayth and patience and humilitie and obedience For as it hath bene handeled God doeth prooue vs by afflictions for diuers causes As touching the Pro. 17. 3. reprobate forasmuch as by the afflictions which are sent them they returne not vnto God by repentance and that they doe not beare them patiently but doe murmure and despight God and are desperate they are neither like vnto gold nor siluer but to drye wood to chaffe and to haye which is easily consumed in the fire 22 Though thou shouldest braye a foole in a Morter among wheate brayed with a Pestel yet wil not his foolishnesse depart from him When we bray wheate in a Morter we vnhuske the skinne so that afterwards it is easie to separate the good floure from the bren but the foole is so obstinate and hardened in his follie that for any chasteninges howe grieuous and sharpe soeuer they be yet can he not be depriued of it as in diuers places here before Solomon hath complayned of it and as we may shewe by examples of the scripture and amongest other of Pharao and of the Iewes which God corrected by diuers and sharpe afflictions Wherein wee haue to note that albeit naturally we are al fooles yet the scripture calleth the mockers and contemners of God of al religion chiefly fooles which wil not amend for any thing that may happē And so though he loose his time in correcting and chastening such kinde of people Pro. 22. 15. yet is it not to say that we should forbeare to chasten them whome wee count fooles for foolishnesse is bounde in the heart of a child but the rodde of correction shal driue it away from him And albeit that for their sake and for their profite we loose time and winne nothing yet it is verie necessarie to bray them that first of al they should serue for example and other shoulde feare to commit follie Secondly that troubles might cease and that they which loue wisdome and folowe it might liue in peace Let vs therefore vnderstande that Solomon doeth not pretende to forbid that Iustices Rom. 2. 5. should not punishe fooles but he reprooueth the foolishe of obstinacie and of hardnesse of heart and for this cause doeth foreshew them priuily their eternal destruction as Saint Paul saith But thou after thine hardnesse and heart that can not repent heapest vntoo thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God 23 Be diligent to knowe the state of thy flocke and take heed to the heardes Many doe thinke it a vile and a base thing and greatly to bee contemned that man should be contented to rule his familie and the affayres of his house in simplicitie which are fit and meete to helpe the necessities of his children and housholde and should not aspire as concerning the matters of this worlde no higher Suche a man shal be counted faint hearted and a man nothing woorth and they wil say he is a cowarde and a foole And therefore they that would exalt themselues set vp their feathers as is said and labour to flye higher and higher and to doe this they folowe the Eryers which finde no house worse then their owne And so these men which would be esteemed and be aloft doe go away farre from their familie and seeke to dwel with Kinges Princes and Lordes of the earth for to get riches and to obtaine glorie and honour credite and authoritie and to make their name perpetual for euer This desire is verie disordinate and therefore Solomon woulde not haue vs to folowe them as he doeth shewe it vs when he saieth Be diligent to knowe c. Notwithstanding let vs not thinke that it is euil done for a man to giue vp and forsake his lowe estate when God doth place him in higher state and doeth exalt him As we wil not accuse Ioseph when from the going out of the prison receiued Gen. 41. Exo. 3. 1. Sam. it insteede whereas he was a poore slaue to be the seconde in the countrie of Egypt nor Moses when he left the flocke with Iethro and receiued the gouernment of the people of God nor Dauid when he left his fathers flocke and folowed the court of Saul and obtained the Crowne c. For we must folow the calling of God but if we be not assured of his calling let it suffice vs to take care of the riches which are in our possession alreadie the which Solomon doeth signifie by the flocke and heardes For in olde time men were verie diligent to rayse and bring vp cattel as we may see it in Abraham Isaack Iacob and other children of Iacob which were Pastours and had many great flockes If we be not contented therewith and that we aspire more high after the worlde thinking to bring vs ease for a long time and during which time to possesse great riches and to enioy glorie and honour to be in credite and authoritie we are deceiued as Solomon doth shew vs saying 24 For riches remaine not alway nor the crowne from generation to generation The worldlings and carnal men by the experience that is seene in the worlde wil speake according to this sentence they wil say that there is nothing here beneath that is sure and stable and that al thinges are subiect vnto changinges and that sodeinly they are remooued and altered yea that easily they vanish away We shal see riches to vanish out of their handes which possesse them either by fire or by water or by theeues and robbers or by suttle meanes or by lawe and sutes or by excesse and dissolutenesse we shal see at this day great Lordes to flourish and prosper to be mightie and fearful which quickly vanish away either by warre or by death either violent or natural As these alterations are seene with the eye euen so do they confesse them but it is not as they ought For al they which haue not knowne neither doe know the prouidence of God doe attribute such alterations vnto the violence and malice of men or to fortune and chance and so much as in them lieth they depriue God of his gouernment and doe
commeth of the grace and mercy of God which changeth our nature and imputeth the righteousnesse of his Sonne Iesus Christ vnto vs euen so of ourselues wee shoulde fly as wicked but by the free promises he assureth and maketh vs bolde printing them in our heartes by his holy spirite And this is the cause for the which we see the poore faithful to bee so constant in bearing the persecutions with ioy and patience And as the Lyon according to the nature hee hath receiued of God knoweth wel how to vse his strength to assure himself and be bolde euen so the righteous trusting in the righteousnesse of Iesus Christ the which is imputed vnto them doe feare no power whither it bee earthly or hellish carnal or spiritual but say with Dauid The Lorde is my light and my saluation of whome shal I bee Psal 27. 1. 2 3 afraide c. And thus it is not in their owne power that the iust doe trust assure themselues are bold but in the power might of GOD in his grace and mercie For as of themselues they are bare and voide of righteousnesse as they knowe wel enough euen so also they knowe wel that they want al strength except that the almightie doeth vpholde them and worke in them both the wil and the deede Notwithstanding let vs vnderstand that albeit none of himselfe is iust but that of our own nature we are wicked vngodly yet doeth the holie scripture cal vs righteous when we referring giuing vnto the grace mercy of God by the meanes of the obedience that Iesus Christ hath rendred for vs and trusting that he is our righteousnesse our satisfaction redemption we mourn and lament our sins striuing to bring foorth fruites worthie of repentance in loue vnfained For the principal fruites that God requireth that we should bring forth towardes our neighbours is that whatsoeuer we would that men should do vnto vs we should doe vnto them the like And the scripture calleth those wicked which vtterly despise these things scorn thē delight in al kind of wickednes 2 For the transgression of the lande there are many Princes thereof but by a man of vnderstanding and knowledge a realme likewise endureth long If we diligently read the holie scriptures wee shal finde that the children of Israel in smal time haue had many Gouernours Iudges and Kings And if we ouerlooke the profane Chronicles we shal see that in al nations there hath beene often mutation and changing of gouernors Princes Kings The worldlings carnal do not think from whence these alterations come but doe chiefly attribute them vnto fortune yea when a King hath bene ouercome by his enemy we wil say That fortune was against him But the holie Ghost by the scripture doeth teach vs farre otherwise to wit that it is God who changeth Kinges and kingdomes as seemeth him good and albeit that hee doeth change them after his wil yet is it not without Dan. 2 4. good cause Sometimes he doth remoue take away Kings because they be wicked as he tooke away Soul others sometimes because the people was vnwoorthie to haue good Kings as hee tooke Iosias the King of Israel from the children of Israel in the 18. yeere of his reigne or there aboutes for he was verie angry against Iuda because of their iniquities And this is the cause that Solomon 2. King 23. setteth before vs when hee saieth For the transgressions of the lande there are many c. And because that oftentimes we see it happen that the people followe the maners of their King and of his gouernours wee ought to bee verie careful diligent to pray vnto God that it would please him not to giue vs a King in his wrath but that hee woulde place ouer vs suche rulers as are of a sounde and perfect conscience and that wil walke honestly and religiously iustly and vprightly before vs to the end that after their example we might liue holily and chastly vnder them separating ourselues from al iniquitie foolishnesse and wickednesse Thus doing the Lorde wil not sodeinly change our gouernours after he hath giuen vs good for to punish our iniquities but because that through vnderstanding and knowledge we haue bene turned from al offences dissolutenesse and insolencie from al maliciousnesse wrong dooing and crueltie the Lorde wil haue pitie vpon vs and hauing giuen vnto vs by his grace good Superiours and vpright Magistrates he wil continue his grace towardes vs in prolonging and making their kingdome and gouernment long to endure This is it that Solomon meaneth when hee sayeth And by a man of vnderstanding c. Albeit that Solomon speaketh in the singular number yet because of the Antithesis we must vnderstande that he speaketh of many men by whose wisdome and good counsel Kinges and Rulers are confirmed and stablished and are not sodeinly changed True it is notwithstanding that whatsoeuer commeth to passe by the vnderstanding knowledge of many may also be done by the wisedome and good counsel of one as the Ecclesiast declareth We may also say that a King Eccle. 9. 13. 14. 15. of vnderstanding and knowledge may long vpholde and mainteine himselfe in his estate and to let and stop his enemies from stealing his Empire and kingdome from him as it happened in the dayes of Dauid Solomon and Ezekias But howe soeuer we take this sentence yet haue Kings Princes Gouernors and Iudges of the earth their lessons therein by the which they are admonished to bee attentiue Deut. 17. 18 19. 20. Psal 2. 10. 11. 12. Psal 20. 21. and diligently to heare the lawe of God as it is appointed them and that they should not be ignorant but learned in the feare of the Lord as the holie Ghost doeth counsel them So doing they shal not perish in the wrath anger of God but he wil giue vnto them their desires raise them vnto glorie dignitie as the faithful doe craue and require the same as they affirme confesse it And as they should be thus ruled by the word of the Lord euen so also ought they to be diligent careful in nourishing and mainteining of their people And for to finish this wel they must be diligent to mainteine defende the good quiet to roote out the wicked seditious as Dauid doth teach them by the protestation hee maketh as S. Paul doth teach them The people also haue therein Psal 101. Rom. 13. Esai 3. 2. 3. Osee 13. 10. 11 their lesson to wit that they are admonished to liue holily innocently not to prouoke God to wrath by their iniquities least God giue them a King in his wrath as hee hath threatned before this time the children of Israel 3 A poore man if he oppresse the poore is like a raging raine that leaueth no foode It is a verie euil thing that is daily committed in the
the goods and waxing poore as the prodigal sonne And after this sense a man doeth reioyce his father when hee behaueth himselfe honestly in his hoshold and Luk. 15. that he is contented to spend sparingly and where it is lawful necessarie and profitable For also fathers and mothers are naturally glad when they see that their stocke keepeth a good house and do prosper and moreouer the fathers and mothers help forward their children so much as they can to make them grow prosper are more careful therof then to teach them the feare of God and loue towardes their neighbours the which notwithstanding is the chiefest point for to lead them to loue wisedome Furthermore let vs learne that if the fathers and mothers wil haue true ioye of their children they ought to be careful to nourish them to bring them vp in the doctrine and learning of the Lorde as Saint Paule doeth admonishe them thereto If the Magistrates also wil reioyce of their subiectes let them not suffer dissolutenesse and wastful spending Likewise if Ministers wil reioyce of the people that is committed Ephe. 6. 4. vnto them let them not dissemble their follies 4 A King by iudgement mainteineth the countrie but a man receiuing giftes destroyeth it They that haue kingdomes rule and Lordship that haue credite authoritie and power that haue administration preheminence and gouernment in their countries and ouer any people doe much desire that their subiectes should not breake foorth and rebel but to liue peaceablie vnder their iurisdiction would that their countrie shoulde flourishe and prosper vnder their obedience But there are verie fewe Lordes that knowe howe by what meanes to mainteine their countrie in such estate Some thinke that by haughtinesse and pride by crueltie and oppression they should reigne ouer their subiectes and hold the countrie in their obedience Some labour to gather riches and to take of al hands to be wondered at of the people because of their great substance and to the end that none should dare doe any thing against them and they thinke that being riche they haue enough wherewith to reuenge and to defend their countrie against them that woulde inuade and assault the same and also to tame and order them who by rebellions vprores seditions and treasons would reuolt from their obedience subiection And in the meane while they passe not though the weake bee oppressed as fatherlesse children widowes strangers they neither reuenge nor mainteine their cause but are giuen to flatterers to mealemouthed men to players to iesters and to suche as can make them passe their time merily and also to them that labour too corrupt them by giftes and by presentes And so dooing they will in no wise yeeld vnto them which in the name of the Lord and by his word do declare that they ought to do iustice and iudgement And because that in this maner they are rebels not to men only but to God also who commādeth thē to iudge iustly for this cause in steed of mainteining Exod. 23. 2. Leui. 19. 15. their countrey they destroy it For because of their wickednesses the Lord who is Iudge of the worlde whō no man can resist doth take vengeance of them spoiling and destroying their country as in the time of Noe the earth was corrupted before God and filled Gen. 6. 11. with extortion and for this cause hee destroied the worlde by the flood In the time of Lot Sodome thought to defende herselfe with pride oppression and other abhominations but God knew wel enough howe to take vengeance The children of Israel were defiled with like iniquities yea more horrible as it is reproched vnto Gen. 18. 19. them by the Prophetes that they exceeded the abhominations of the Gentiles and Infidels and amongst other places they are sharply rebuked in the 1. Chapter of Esai and in the 16. Chapter of Ezechiel Eze. 16. and in the 5. Chapter of Ieremie Euen so could God wel destroy them as it is seene by the holie histories Nowe forasmuche as God is righteous and doeth iudge the worlde hee wil not therefore spare that people from punishment wherein there is no iudgement albeit he seeme to prolong the time dissemble the matter Wherfore let the Lordes Rulers of the earth which desire to mainteine their countries yeelde themselues obedient vnto the lawe of God let them submit themselues to the Lorde let them doe iustice and iudgement in rendring the right to whom it belongeth and deliuering Deut. 17. 18. Psal 2 10. 82. 3. the poore weake from the violence of their oppressours Solomon in fewe wordes doeth teach them this same saying A King by iudgement mainteineth the countrie Hee sheweth also what people we ought to place in the gouernment of a countrie and that they which labour by giftes and presents to win the fauour of their Superiors and Magistrates are deceiued and beguiled for by suche meanes they thinke to make their profite but because they labour to hurt their neighbours and to destroy them their owne wrong shal light vppon their owne heades and thus they destroy themselues as they shal one day feele come it early come it late Furthermore let vs note that the Kinges Princes and Superiours of the earth ought to offer themselues to defende those that are iniured and oppressed and to deliuer them otherwise they doe no iudgement and that they which suffer oppression ought not to reuenge themselues but to haue their refuge vnto iudgement and without being ledde with desire of vengeance For it is not lawful to aske the helpe of superiours for to hurt our neighbours but to the ende that we may liue in peace obteine that which is ours 5 A man that flattereth his neighbour spreadeth a nette for his steppes They that vse sweete and flattering words to their neighbors and vphold them in whatsoeuer they say labour by this meanes to be welcome vnto them to gaine something by them not caring whither they doe any pleasure or seruice to them whom they flatter or is profitable for them yet neuerthelesse they persuade both themselues them whom they flatter that whatsoeuer they do and say flatteringly they doe speake it for their pleasure seruice But whē they know wel they lye they are conuinced in their conscience that they goe about nothing els but to beguile deceiue thē whom they flatter euen with a most dangerous deceite which bringeth death as Solomon doeth signifie By the nettes that they spread for his steppes whom they flatter For as the bird that is taken in the net is in danger of death euen so they also which beleeue flatterers fal into great perils to wit either into shame reproche and euill name or into losse of goods or friendes or losse of life Our first father Adam beleeuing and obeying the flattering speeches of the deuil fel not onely into reproche and losse of goods but
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
the knowledge of their faults that they might come vnto amendment and knowing that they haue wel deserued to be accused not onely before men but also before God they require pardō of their faults Therefore if wee bee miserable and that it pleaseth God to raise vp against vs such people as doe desire nothing but to staine vs for to make vs yet more miserable euen to destroy vs yet let vs not for al that vse cursings but let vs followe that which Iesus Christ teacheth vs concerning loue towards our enimies and also his example Mat. 5. 44 therein For when he was accused he cursed not but stoode like a sheepee not opening his mouth before his shearer Finally let vs note that as the seruants are miserable that haue euil willers euen so for the greatest number the maisters are too sharpe hard too seuere and rigorous too wicked and cruel and therefore it is not without cause that the wise man woulde not haue seruants to bee accused to their maisters And closely heerein hee admonisheth aswel the maisters as the seruantes to do their dueitie one towards another The which Saint Paule doeth largely and clearely handle in the Ephesians 6. and Collos 3. 4. and Titus 2. and Saint Peter 1. Chapter 2. 11 There is a generation that curseth their father and doth not blesse their mother God at the beginning created man like vnto his image and likenesse that hee shoulde walke in al holinesse as the Apostle Saint Collo 3. 10 Paule declareth And since that for to correct his corruption and his wickednesse hee hath giuen him commandements and the better to drawe him to frame his life after them hee made him promises and woulde that wee shoulde order ourselues with al our affection and in true humilitie with al softnesse and gentlenesse vnder the obedience of his commandementes and shoulde trust altogether vpon his promises And to the ende that wee shoulde feare to forsake them hee addeth threatninges against the disobedient and vnbeleening and condemneth them vnto death But there are but fewe people that make any great account to maintein this image in them which obey the commandements which trust in the promises and which feare the threatninges and condemnation of death as wee feele the same but too much in our time and as hath beene seene in olde time euen as the holy histories doe declare And with these proofes we haue also now the wiseman which maketh great complaint therof in this present sentence and in other following in the which he accuseth not one man alone or some familie but a great number For he saith not there are some men but he saith There is a generation By the which word he signifieth a very great number and a continual stocke and is as much as if he saide that from father to sonne and from sonne to sonne the euil continueth that the successours doe follow the corruption and the wickednes of their predecessours in a great number and in a long time together And as touching this present sentence we must note it is not without cause why the wise man maketh such complaint For nature teacheth vs that we should greatly esteeme our fathers mothers and should honour them in obeying them in helping their necessities and in being altogether at their commandement without vexing or troubling them seeing we condemne those which do the contrary Although that young children doe not thinke nor take suche heede vnto this natural lawe as they ought to doe yet is it not to say but that it shoulde bee grauen in their heartes as wee may see it when they are come to age and haue children For without the Scripture they coulde wel enough aske their children the duetie they owe them And the Heathen likewise which neuer knewe any thing of the holy scripture coulde very wel say That wee cannot yeelde any recompence vnto our fathers and mothers But in the time of the wise man and long time before God for to helpe nature and to waken him vp had giuen his commandements by writing amongest the which hee commandeth Honour thy father and thy mother and to mooue the children to obey them he addeth a promise saying that thy dayes may be long Exo. 20. 12. on the lande which the Lorde thy God giueth thee And albeit that the promise doeth closely import and carry with it a threatning and condemnation against the disobedient neuerthelesse to the end that wee shoulde feare and bee more giltie and vnexcusable if wee failed in the duetie towards our parentes God expresseth the threatening Hee woulde haue the parentes to procure the punishmente of their rebellious children and to bring them before the iudges Forasmuch as there is such natural light suche commaundements such promises and threatenings and such condemnation it is not Exo. 21. 17. Deut. 21. 12 therefore with out cause that the wise man complaineth or wondereth at this that in al ages there are so many disobedient children vnto their fathers and mothers not onely ignorantly or carelesly contemning their cōmandements but also of set malice resisting thē with wronges and iniuries as the wise man doeth signifie by the curse that hee repeateth when he is not satisfied in saying Curseth his father but addeth and doeth not blesse his mother as it is the manner of the Scripture to rehearse one very thing vnder diuers wordes Orels wee may say that the wise man maketh heere an argument of consequence from the greater to the lesser as if he saide forasmuche as there is a generation of children so corrupted that they forbeare not to curse their fathers and mothers which are the heads and lordes of the house it followeth wel that they make no account to doe any good vnto their mothers who are inferiours to their fathers For it is also the custome of wicked children that though verily they seeme to feare and honour their fathers least they shold be beaten or driuen out of the doores or dishinherited yet wil they boldly shewe that they greatly despise their mother labour to perswade themselues that they need not to make any account of them because they are women and haue no power nor authoritie to depriue them of their portion of the goods Wherein there is great pride and great vnthankefulnesse for seeing God hath giuen thē this honour to be mothers the children ought to be subiect vnto them in al humblenesse and obedience And sith they haue Iob. 4. 4. Eccle. 7. 24 suffered so much paines in bearing them in their wombes and haue suffered so great sorowes in bringing them foorth haue so much care to nurse them and to bring them vp they shoulde be ready and diligent to doe them good againe The which the wise man doeth teach them to doe when he complaineth they blesse not their mothers And forasmuch as it happeneth most often that those childrē which haue beene wantonly brought vp are the soonest ready to curse their
wine hee shoulde change the right And she saith expresly of al the children of affliction that is to say of the miserable for they are they whome God commendeth vnto vs. But it seemeth that they woulde despite God forasmuch as it is a common thing through the world that the great doe eate the smal as experience teacheth and the scripture also complaineth thereof And the same is wel noted heere when it is not simplie saide The sonne of affliction but al the sonnes of afflictions as if it were said that a drunken king wil not be touched nor moued with compassion towards any poore but wil be wicked vnmerciful and cruel towardes al the miserable for to shewe fauour vnto those that doe wrong Thirdly let vs note that she speaketh not but of the changing of the right and iudgement of the afflicted For albeit it is saide thou shalt not respect a poore man in his cause yet doeth God chiefly commende them vnto vs because they are neuer maintained but rather troden downe and the riche and mightie fauoured euen so to the ende that iudges shoulde bee aduertised of their office and that hauing omitted and forgotten it they might be more giltie and worthy of greater condemnation and in steede that they haue despised to deliuer the sonnes of affliction they shal bee holden vnder affliction from the which they may neuer be deliuered Fourthly let vs note that although the kings haue diuers magistrates and iudges vnder them yet ought they themselues to watche for to yelde and to make other to giue right vnto whome soeuer it belongeth and not to liue in pleasures 6 Giue ye strong drinke vnto him that is readie to perishe and wine vnto them that haue griefe of heart Wyne was not onely created for necessitie but also for to reioyce a mans heart According heeretoo the mother doeth admonish Psa 104. 15 her sonne and all those which haue the abilitie to comforte the miserable and sorroweful in giuing them eyther ale or wine to drinke or other pleasant drinke according to the commoditie and vse of the countrie Now she calleth such miserable and sorrowfull readie to perish or perishing not to teach vs that which some vnmercifull and cruel men doe teach in poperie that a man is not bound to help his neighbour but in extreme necessity For she calleth them not perishing or readie to perish which are past helpe as are they which are in extreme necessitie but those which haue sorowful heartes as she herselfe doth expound it when she commaundeth wine to be geuen to them which haue greefe of hearte For except we care to helpe them they tend vnto perdition A sorrowfull spirite drieth the bones Wherein wee may see shee Pro. 17. 22. hath not forbidden kinges and princes the vse of wine but the excesse and curiousnes of drinking the finest and most excellent for it may happen to kinges to be readie to perish and to haue greefe and sorow of heart 7 That he may drink forget his pouertie and remember his miserie no more She declareth to what end we ought to tende in giuing strong drink or wine vnto the miserable and greeued to wit to make them merrie so that they may feele their miserie no more to be tormented still Wherein she sheweth that we must neither giue such sorrowful persons drinke too pinchingly nor too abundantly but meanely and indifferently For as in drinking too little their sorow should not be driuen away euen so by drinking too much they might forget the Law of God the which might because afterwards of greatr and more greeuous sorow that is to say that forgetting Mat. 5. 17. Heb. 10. 26. Esay 55. 1. 1. Cor. 10. 4. Exo. 17. 6. Mat. 11. 28. Iohn 4. 10. 14. 6. 50. 51. 53. 7. 37. the Law they coulde hope for no saluation but onely looke for an horrible condemnation and perpetuall torments For in dispising the Law wee despise Iesus Christ who is not come to destroy the Law but to fulfil it Whereuppon it followeth they deserue to haue greater sorowe and greefe as the threatning pronounceth But wee must stoutly withstande such greefe in drinking not materiall wine but spiritual drinke whereto we are exhorted And to bee partakers therof we must come vnto Iesus Christ who is the rock of whom our fathers haue drunke Iesus Christ himselfe calleth vs by declaring to vs what hee is And dayly he couereth the table for vs and offereth vs drinke and meate by the preaching of his Gospel and by the administration of his Sacramentes And thus it chiefly belongeth vnto the ministers of the worde to giue strong drinke vnto them that are readie to perish wine to those which haue griefe of hearte And also the scripture Esay 40. 1. 1. Cor. 14. 3. which the ministers must handle serueth fit for the same And Saint Paule in diuers places exhorteth vs to reioice in the Lord would also haue vs one to comforte an other The which ought to be done in diuers sortes 8 Open thy mouth for the dombe in the cause of al the children of destruction It seemeth vnto kings and gouernours of the earth that they do their duetie wel when hauing hearde the pleading of both parties they iudge according as the matters haue beene alledged and yet they see some simple ignorant man that cannot alledge his right nor declare his cause and matter the which of it selfe is good thus they wil perswade themselues that they haue done their duetie very wel when they shal suffer their senses to be blinded by some babler and prater that knoweth cunningly how to colour his pleading to make his matter seeme good the which is nothing worth Such iudges and magistrates for to iustifie themselues and to wash their handes wil say The case and right is open and plaine to euery man wee cannot iudge but according as the matters haue beene alledged and prooued But if in this sorte the simple and ignorant bee depriued of his right the iudges are not absolued before God who will examine searche out and consider al pointes of the matter throughly And forasmuch as they are his lieftenants they ought therefore to folowe him as also they are taught by his woorde And also it is nowe shewed them when it is said Open thy mouth c. For they Psa 10. 13. 14 Deu. 1. 13. 16 17. 25. 1. Esay 1. 17. cannot open their mouthes for the simple and ignorant as they ought without good inquisition For although it is saide Open thy mouth c. yet is it not to say that we should whether the malice bee right or wrong fauour the simple and weake seeing it is said Thou shalt not regarde a poore man in his cause And it is not Exo. 23. 3. without cause that they are thus admonished seeing the worlde is ful of people who by their shadowes and coloures doe labour to darken the right of those that
doe foolish vaine and curious women which desire to please the eyes of the world he declareth that shee hath an other garment farre more excellent that is that with the earnest minde shee hath to doe good vnto her husbande and to prouide for her familie and not to be weerie nor vnprofitable shee applyeth herselfe stoutly vnto good woorkes wherewith she is strengthened more and more and getteth glorie and honour And thus her clothing wherein she chiefly delighteth is strength and honour And suche clothing is much more excellent then are the gorgeous garments of the worldlinges For though for a certaine time the worldlinges are ioyful in their pompe yet haue they afterwardes sorowe and mourning as they Luke 6. 24. Iames. 5. 1. Luke 16. 23 Esay 3. 15. are threatened therewith and as we haue an example therof in the riche And thus hath it happened vnto the daughters of Sion according vnto the threatening of Esay But the cloathing of the waking and watchful wife bringeth perpetual ioye as it is signified when it is said and in the latter day she shal reioice Wee may take this latter day after three sorts First of al for the time of olde age wherein the worldlings do commonly lament because they cannot laugh and reioice as they did before and that their olde age is filled with miserie But they which in the flower of their age haue behaued themselues manly and valiantly and haue of a free minde applied themselues to doe wel are not grieued for old age but beare the same patiently and what euil soeuer they suffer yet they cease not to bee glad and ioyful Secondly for the time wherein temporal death approcheth Then are the worldlinges greatly tormented in their consciences the which do reproue theÌ„ for their pompe pride vanities and follies but those which haue bene delighted to worke righteously do then reioice being assured of the remission of their sinnes Thirdly for the day of the last resurrection wherein those which haue bene wel and profitably occupied shal haue great cause of ioy For they shal possesse the kingdome of heauen the worldlings shal haue cause of mourning for the tormentes that they shal suffer Or if ye wil take this worde in the latter day shee shall reioice Mat. 25. 34. 35. more simplie that is to say that the vertuous woman shall haue continual prosperitie and ioye what time soeuer happen the sense shal be meete ynough After what sorte soeuer we take it women are admonished to be modest and sober in decking themselues and to apply themselues with a free hearte vnto woorke and labour 26 She openeth her mouth with wisedome and the lawe of grace is in her tongue As she behaueth herselfe vertuously in her busines and workes euen so doeth she also in her words The worldly women do thinke themselues very vertuous when they can open their mouthes readily to pronounce that which commeth in their fantasie without discerning whether the woordes they talke bee meete or no but the vertuous woman is guided by wisedome to speake that which is conuenient Wherein the women which desire to speake wel are admonished to giue their heartes to learne wisedome not to labour to please the wise of this worlde by their wordes as do they which haue sogred mouthes but to vtter forth wordes of edification and such as doe not prouoke their neighbours vnto wrath or despyte but by softe and gentle woordes woulde winne the heartes of their neighbours after the example of the vertuous woman which hath the lawe of grace in her tongue that is to say that doeth so rule and guide her tongue that it serueth as it were for a booke out of the which is learned al goodnesse wherewith wee may iudge that her hearte is filled For from the abundance of the heart the mouth speaketh And thus the women are taught that for to bee vertuous and to shewe themselues such they must suppresse their nature the which is sodainely to speake foolishly to bee spiteful and lightly to bee angry And for to doe this suppression let them followe the vertuous woman according as the wise doeth briefly at this present teache them and as Saint Paule doeth more largely in diuers places And therefore they ought to giue their mindes vnto the reading of the holy scritpure and to hearing of sermons of the woorde of GOD which is the true wisedome of all the faythful 27 She considereth the wayes of her housholde and eateth not the bread of ydlenesse The vertuous woman hath not a faint nor effeminate heart as haue they which are contented to bee dâ—intily nourished and kept and yet care to knowe howe they shoulde gouerne in the house They rest they pastime and take their pleasure and labour to liue in wantonnesse and leaue al the charge vnto their husbandes but shee considereth howe shee shoulde gouerne her children and other her housholde seruantes which are contained vnder the word of housholde that shee may cause them to spende the tyme in well dooing And it is not to bee discharged in charging them but to the ende to shewe them the way that they shoulde holde she herselfe laboureth diligently as the wise doeth signifie which saith not only She considereth but also that she eateth not the bread of ydlenesse In the same she giueth an instruction to her housholde that they ought to labour and to eate their bread in the sweate of their face And also she sheweth vnto women that they ought not to eate except they worke 28 Her children rise vp and call her blessed her husbande also shal praise her Because that the vertuous woman taketh care both of the bodies and soules of her children as it hath beene declared in the former sentences therefore it commeth to passe that her children doe growe in age and wisedome in counsel and discretion as the wise doth signifie it saying her children rise vp And being thus growne and increased corporally and spiritually they haue a true knowledge of the care that their mother had of them and howe shee hath wrought vertuously for this cause they doe greatly esteeme her they doe praise her and honour her and speake of her as of her that must al waies prosper and neuer be ouercome with euils The which the wise doth signifie saying and cal her blessed On the other side her husband also seeing her conuersation so vertuous and that by her meanes his children haue wel profited cannot blame her but beeing contented with her speaketh of her al the good he can possibly as the wise addeth saying Her husband also shal praise her If we shal take this word rise vp more simplie that is to say for they come forth and shew themselues to declare the praises of their vertuous mother and to bring her in reputation in the world there shal be no inconuenience But in what sense soeuer it is takeÌ„ we must vnderstand this same of aged children wel taught wel manneried For
it in his stomake he will saye to thee eate and drinke but his hearte shall not bee with thee By this reason he sheweth well that it is true that the euil eye wil counterfaite liberalitie He wil bid his neighbours sometimes to Bankets and wil present himselfe to them offring them al seruice pleasure and wil protest it so with his mouth or signifie it by some outwarde signes as if he were fully determined so to doe and that his wil and minde were such indeede This is it that Solomon affirmeth saying as if he had thought it in his stomake which is to say as if he were wel pleased and agreed thereto So he wil say to thee eate and drinke But hee is an hypocrite and a dissembler speaking and making shewes and gesture without al good meaning as Solomon declareth saying But his heart shal not be with thee If a mā haue a noble heart can know that such is the affection of an euil eie he wil neuer seeke to haue pleasure nor seruice at his hand for he cannot abide that one shoulde helpe him against his wil And so such succour shoulde be more hurtful then profitable to him and it woulde serue him to no purpose to giue thankes or to offer his seruice for the same or to requite it Solomon signifieth it when hee saith 8 Thou shalt vomit out the morsel which thou hast eaten and shalt loose thy pleasant wordes He signifieth also that the euil eye is so woe that hee hath done any good deede that he wil doe some hurt afore he can bee recompenced for the same And as we say he wil cut his throate that hath receiued ought from him and wil anoy him so that no man shal haue peace nor pleasure about him And because it is a harde thing that we shoulde not speake euil of such fellowes and vtterly hate them and that we should not seeke to be reuenged of them Note we that Solomon by these three sentences couertly admonisheth vs to fly al occasions which may moue ill speeches debates or strife which are not fit for the children of God which ought to seeke folow al the meanes of peace concord and charitie with al men He admonisheth vs also to be careful to iudge and discerne betweene the liberal that beare a good minde and the enuyous which desire but al mischiefe to the end we loose not our time with the enuious thinking to recreate ourselues with them when they shewe vs a faire countenance and seeme friendly to vs. And that we put not ourselues in that danger to haue our throtes cut we and our family vndone and destroyed by such enuious snudges Wee are therefore heere warned to flie twoo things The first is the ruine and destruction of vs and our family The second the occasion of debates strifes hates and vproares 9 Whisper not in the fooles eare for he will despise the wisedome of thy woordes Although Solomō say the fooles haue despised wisdom instruction that they are threatned perdition as persons lost and cast away Prou. 17. 24. yet neuertheles wisdom ceaseth not to addresse her wordes to the foolish And so it may seeme that Solomō speaketh now against himself when he saith Whisper not c. Or at leastwise that he one Prou. 8. 5. while approoueth one thing another while disalloweth it which thing we ought neither to think nor say For the holy Ghost is not variable or chaungeable in meaning And therfore sith we see that Solomon knewe wel the despising that fooles made of the worde of God which is our wisedom and instruction and yet neuerthelesse he ceaseth not to vtter his wordes to fooles And afterwardes he now forbiddeth speaking to them knowe wee that the woorde of God ought to bee vttered to al manner of people as wee haue seene heeretofore And as our Lorde Iesus Christ sheweth it in many parables Pro. 1. 20. 8. 1. Mat. 28. 19. Mar. 16. 15. and commandeth it to his Apostles and hee himselfe hath spoken in the eares of fooles and contemners of good doctrine But when men shew their follie so far that of set malice they reiect that which they knowe to bee good one ought in no wise to talke of wisedome vnto them It is that which Solomon meaneth nowe when he saith Whisper not in the fooles eare c. Wheretoo that Mat. 7. Acts. 13. 45. agreeth which our Lorde Iesus Christ saith Giue not that which is holy to dogs and cast not your pearles before swine c. And Saint Paule vseth it so to the Iewes which blasphemed One might also say that Solomon speaketh heere of particular and secret admonitions because he maketh mention of the eares And also it is a common phrase of speeche to say I wil tel him in his eare for I will tell him in secret or by himselfe Of such admonitions fooles are not worthy but ought to bee reprehended and corrected openly to the ende to confute them if it bee possible and to bring others in 1. Tim. 5. 2◠feare 10 Remoue not the ancient Lande marke And enter not in the fieldes of orphans Wee may see in the holy scriptures that God hath poore orphans widowes and strangers in great estimation for not only hee commandeth vs to aide them and doe them good and himselfe defendeth them from wrong but also threateneth those which do them iniurie outrage and violence But men make no account neither Leui. 19. 91. Psal 82. 3. 4. Esa 1. 17. Exod. 22. 21. 22. 23. 24. Zach. 7. 9. of the commandement nor of the defence and threatning Solomon knewe it wel and therefore after Moses to make these men more inexcusable he vseth the same caueat to forbid them saying Remoue not c. Wherein although hee speake but of orphanes for breuities sake yet notwithstanding hee letteth not to comprehende the others therein as he hath shewed by the generalitie precedent And in the breuitie he hath the rather named the orphanes because according to their age they are most weake and least skilful to defende themselues The world of the wicked knoweth it well and therfore it is thē whome they rob spoile willinglyest Chiefly those which are giuen them for tutors and defendours are they which polle and eate them soonest making faire items of costes and expences and getting account-takers which are fauourable vnto them to the end that those costes and dispences which they bring in may be easilie allowed as if they were iust and reasonable They would bee afraide ashamed to present such accounts before honest and substantial men and of a good conscience and yet they haue no feare of God who wil neuer forsake the poore fatherlesse children but deliuer them from oppression by his power might which might the oppressers cannot withstand and wil performe the office of a good gouernor as Solomon pronounceth of him saying 11 For the redeemer is strong And hee