¶ IMPRINTED AT London by Thomas Dawson dwelling at the three Cranes in the Vintree for George Byshop 1580. A Godly and learned Exposition vppon the Prouerbes of Solomon Written in French by Maister Michael Cope Minister of the woorde of God at Geneua And translated into English by M. O. Imprinted at London for George Bishop 1580. NON VI SED VIRTVTE CT ¶ TO THE RIGHT HOnorable Sir VVilliam Cecil Knight Baron of Burleygh Lorde high Treasurer of Englande Maister of the Queenes Maiesties Courtes of Wardes and Liueries Knight of the most noble order of the Garter and one of her Highnesse most honorable priuie Counsel continuance of health with prosperitie and increase of honour IT hath bin reported Right Honourable and my verie good Lorde and is founde true of al men that the Bee when she hath gathered her hony flieth immediatly to the hiue wher she leueth the same as in the place of sauegarde for her fruite and as a gaine of her labour whose paine as it is commended of al so also is it diligently folowed but of a few who whilest they come to the sweete flowers and wise sentences of the worde of God doe but basely reade and negligently consider the same whereas they shoulde drawe and sucke out yea and laye vp euen with the Bee to their best vse most pleasant hony And this they should doe not onely for themselues but also for other For huing to the profite of the Church of God they imparie their labours to the benefite there of yea besides the foode to their own soules other are comforted by them as amongst other Right honorable Maister Michael Cope Preacher of the word of God in Geneua deserued not the least praise who painfully trauelling in the Prouerbes of Solomon did not onely read them for his owne delight but also sucked out of euerie flower of the same Garden most sweete honie which beeing faithfully gathered and disposed in the Hiue he left as a fruite of his labour to al posteritie for al the godly to be partakers of Now for that it is not the gift of euery man to driue the Hiue wherin the Bee gathereth her honie although I knowe that many can amongest whome your honour may bee equal with the best yet because it was preached and then written in the Frenche tongue which most vnderstande not I thought it vnmeete that so sweete a nourishment should be with holden from my countrie men therfore haue bin bold vnder your honors protection to communicate it as wel as I coulde for their profite and commoditie which I am bolde the rather to dedicate to your honour because you loue those that liue to other because you are a Patron so haue shewed yourselfe of al honest labors who albeit you vnderstande the tongue yet are you glad to haue it made known vnto others These things cōsidered for that also I haue receiued benefit heretofore at your honours hands I thought it my bounden duetie to dedicate the translation of this Comentarie vpon the Prouerbes of the wise King Solomō to your honor assuring my selfe that your care wil be no lesse in the protecting of so good a woorke then there shal happen profite to the wise reader thereof for what woulde any man desire for the full accomplishement of knowledge belonging to all estates that is not handled in the Prouerbes Or what woulde he desire for his profit that is not cōteined in the Prouerbes for therin shal euerie man finde from the highest to the lowest his duetie prescribed most notably as for Kinges godlinesse iustice and mercy for Magistrates and Iudges wisedome and true dealing for rich men liberalitie to the poore againe that the poore be contented with his estate without murmuring to be short he teacheth the husbande fidelitie the wife obedience children reuerence seruants diligence finally he setteth downe a punishment for the proude a reward for the lowlie a dangerous estate for scorners and disdainers of the word of God the life of a lier altogether vnlawful the vsurer couetous and vnchast cleane condemned Contrariwise he exhorteth that the merciful liberal and wel doers be imitated and folowed al which and a thousande more then I am able to repeate as they are most notably set downe by the wise King Solomon so are they verie learnedly and most plainely declared by Maister Cope Wherefore Right honourable since that the maiestie of the matter is so great and the wisdom of the wise man so vnsearchable I trust your Lordship wil beare with my rudenesse and supporte mine endeuour in publishing and making manifest this simple translation to al men And although I am not a translator of suche rypenesse in iudgement and perfection in style as the matter requireth and as I my selfe coulde haue wished notwithstanding I hope I haue rendered it at the leaste sense for sense and where the Frenche and our tongue doe agree verbatim that out of the wordes one may gather the sense and out of the sense the reason and so obtaine the trueth most humblie beseeching your honour to take in good part this my rude labour bold enterprise the which if it shal please your honour of your accustomed clemencie to doe you shal not onely incourage me to greater thinges but also shew yourselfe a comfort to al the godly And thus beeing loth to offend your honour by tediousnes or to withhold you from your graue most waightie affayres I beseech the Almightie God by Iesus Christ our Sauiour long to preserue your honour in health wealth and godlinesse to the glorie of his name profit of his Church good of this our common weale countrie to your own euerlasting comforte in him Amen Your honours most humble to commaund Marcelline Outred ¶ An ample and large Index or Table comprising al the principal points of Doctrines and circumstances as wel Moral as Diuine conteined in this Booke very necessarie and beneficial for all estates euen from the highest to the lowest The number noteth the leafe A standeth for the first side and B for the second side of the leafe A. Abstinence THe Abstinence or fasting of the Papists detected 474. a. Admonition Against such as cannot abyde Admonition though it be needful 134. a The necessitie of Admonition and what benefit repentant sinners doe reape therby 139. a. b Aduauncement That we must not refuse promotion Advauncement if we be called therunto 545. b The behauiors of such as are raised to Advauncemet out of a vile base estate 619. b Adulterers The dealings of Adulterers set foorth by notable comparisons 618. b. 619 a Adulterers compared to souldiers that go to warre in danger of their liues 27. a Of Adulterers that cannot repent and in what hellish case they be 27. a That Adulterers offend not only against mē but against God and why 26. a In what reproche and infamie Adulterers shoulde be if things were ordered as they ought 98. b Adulterers and
to bring vnto the people that is to say the pure woorde of God inspired from God by the scripture the which is profitable to teache c. 2. Tim. 3. 16 It is the instruction of our father it is the learning whereunto al men ought to apply their mindes to obteine the true knowledge It is the doctrine which is profitable necessary for vs it is the lawe of God which we should neuer forsake but continually to be exercised therein In the which also he teacheth the people how to behaue themselues First of al that they should heare for to be instructed not by men but by our heaueÌ„ly father who is the only teacher for meÌ„ which speake are but his organes instruments SecoÌ„dly that they ought to be atteÌ„tiue giue diligent heed that they may be deliuered out of the duÌ„geon of ignorance to receiue light for to learne the true knowledge Thirdly that they shoulde confesse the goodnes and faithfulnes of God who wil not suffer them to be deceiued with fables and lyes with vaine and fruteles doctrines but doeth offer and set before them the wholesome doctrine of his lawe of his Prophetes and of his Gospel the which as hee freely vouchsafeth to giue vs so shoulde we againe willingly receiue the same with faith and obedience Fourthly that they shoulde not be negligent to doe wel as the lawe commandeth And in this manner wee shoulde apply our hartes and bodies vnto the seruice of our God as hee requireth and so wee shal not receiue the preaching of the woorde of GOD in vaine noâ— to our condemnation as they that doe come to heare but for order and fashion sake c. And to the end that none should doute of his doctrine and that they shoulde not bee grieued as with an heauie and hard burthen to beare he sheweth of whome he learned it and at what age 3 For I was my fathers Sonne tender and deere in the sight of my mother 4 When hee taught mee and saide vnto me let thine hart holde fast my wordes keepe my commandementes and thou shalt liâ—e King Dauid the Prophet was the father of Solomon who was indued with the holie Ghost wherby he did said and taught such things as were acceptable before God and profitable for his familie for al the people that were committed vnto his charge Now albeit that Dauid had many children yet Solomon speaketh of himself as if he had beene the only sonne of Dauid for hee saieth not we were many children of one father but he saith I was my fathers sonne It may be said that it is because that Dauid shewed greater signes of loue vnto SolomoÌ„ then vnto his other childreÌ„ exalted him aboue the rest making him King in his place His mothers name was Bersabee by whome he remained the only sonne of his father for he that was borne in adulterie was dead and the scripture maketh no mention that shee had any afterwardes and whiles his father and mother liued hee was yet â—ender and 1. Chro. 13. 5. 29. 1. was not yet come vnto mans age Againe also it may bee saide that Solomon was tender and deere and his mothers only sonne because she loued him tenderly and with a singular loue as shee sheweth But by the first exposition wee learne that Solomon whiles he was tender and yong did not runne from his father and mother to worke wickednes and to giue himselfe vnto follie and vanitie as the youth at these daies but was readie at hand to obey them as he declareth it when hee saith that hee was his fathers sonne tender deere before his mother For when hee thus speaketh he giueth to vnderstande that his father mother werâ— wel pleased with him and also endeuoured to please them Otherwise hee coulde not haue truly reioyced that hee was his fathers sonne c. For hee that trulie confesseth his parents hee loueth their presence for to obey and honour them We learne I say that the fathers and mothers ought to be careful and diligent so to gouerne their children that they should not be gadders abrode but be readie to come before them so often as need shal require to do â—â— kinde of dueties and not to runne abroade after foolishnes and vanitie We learne also that wee should not fly from the preâ—enâ—â— of GOD our only father to turne away from his woorde the which teacheth vs to giue vnto him al honour and obedience assure ourselues that we doe please him Contrarily wee decline from his instruction and forsake his lawe wherein wee shewe ourselues strangers and bastards and cannot truly reioyce that we are of his houshold and his children But not to flye the presence of our father it behoueth vs to be in the company of our mother the Church that we do often resort vnto the holy assemblies wherein the Gospel is preached vnto vs by the which we all beholde as in a mirrour the glorie of the Lord with open face Solomon being yet tender and not running from the presence of his 2. Cor 3. 18. father and his mother but being obedient vnto them was taught by his father in the worde of the Lord the which he himself witnesseth saying 4 When he taught me c. The youthes which make no account of instruction but doe hate correction and admonition and also giering and skorning all discipline and religion saying they are too yong to becom wise caÌ„not I say truly boast that they haue bin instructed of their fathers as doeth Solomon for none can be taught except he become willing to learne and cannot by their example induce others to heare good instruction as doeth Solomon when he saith that his father hath taught him as though he did say when I exhorte you to heare the instruction of your father I lay no more vpon you then I my selfe haue borne whiles I was yet yong Nowe Dauid for to haue his sonne Solomon wel taught committed him into the handes of Nathan the Prophet The lesson that Dauid giueth to his sonne is that hee saieth vnto 2 Sam. 12. 2â— him Let thine harte holde fast my woordes keepe my commandements Heere we learne that wee ought in no wise to doute of the instruction doctrine of Solomon we may iudge that he doth not teache vs any other thing then the same that he had learned of his father who was a Prophet and also as hath beene said before he set him to schoole with the Prophet Nathan For albeit that Dauid calleth the doctrine instruction which hee giueth to his son his words coÌ„maÌ„demeÌ„ts yet it is not to say they are the commaundementes and woordes of any other but of GOD. But it is the phrase of the scripture that it attributeth vnto the Doctours that which they teache because they are the Organes and instrumentes of GOD by whome hee communicateth his woorde vnto vs and giueth vs his commandementes Wee see that GOD
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
howe miserable soeuer the same bee before our eyes and in the feeling of the flesh we must neuer mistrust nor feare to want but that we must be assured of the prouidence carefulnesse and goodnesse of our heauenly father and say with Dauid The Lorde is my sheephearde I shal Psal 23. 1. want nothing otherwise wee pray not in true fayth when wee pray giue vs this day our dayly bread notwithstanding what great worldly prosperitie soeuer wee haue wee must not trust theretoo for it is not in our power to mainteine ourselues therein but the Lorde hath changed it as hee doeth see good for al thinges are in his hande and hee doeth dispose as hee pleaseth without that any man can reprooue him of vniustice or crueltie or of tyranny Iob hath wel tryed the change and hath confessed that it came of God When the wicked doe feele it they grinde their teeth and murmur thereat and doe despite GOD in blaspheming him Let vs followe righteous Iob if wee haue any wealth let vs not bee neuerthe more assured nor reioyce any whit the more in them but in the onely goodnesse of the Lorde and in his knowledge Let not the wise man glorie in his wisedome nor the strong man Iere. 9. 23. glorie in his strength neither the riche man glorie in his riches And if wee loose let vs take patience on what side soeuer the losse commeth knowing that nothing hapneth vnto vs but by the prouidence of God The Lorde killeth and maketh aliue bringeth downe to the graue and raiseth vp The Lord maketh poore maketh 1. Sam. 2. 6. 7. riche Moreouer besides this let vs note that albeit that Solomon doeth not allowe that any man shoulde be assured because hee is not bound yet hee doeth somewhat teache vs that it is farre better to enioy our goods freely at libertie then to bee bounde for other and chiefly when hee is vnknowne as also it hath bene handled in the sixt chapter Furthermore let vs note that Solomō doth teache vs that if wee loue our neighbours as wee ought that wee wil not require them to be suretie for vs except it be necessarie and also that we haue wherewith to answere them and to keepe them from sorowe and to mainteine them that they may possesse their goods and safely enioy them 16 A gracious woman atteineth honour and the strong men attaine riches Whiles wee liue in this life and keepe a house and walke with our neighbours and acquaintance wee haue neede of reputation not that wee shoulde seeke the glorie of the worlde but that wee shoulde so liue that they amongest whome wee dwel may finde no faute in our kinde of liuing but that it shoulde bee so quiet honest iust and holy that they may bee constrained to glorifie GOD and to esteeme and iudge wel of vs to praise and commende vs. Solomon doeth shewe vs the way to come vnto such reputation when hee saieth a gracious woman attaineth honour He teacheth vs to be gracious if wee would attaine honour albeeit that hee nameth but the woman and doeth promise her honour if she be gracious Hee speaketh thus because that man in the houshold is the head and superiour and that the woman oweth him subiection and obedience Man is not of the woman but the woman is of the man Wiues submit yourselues vnto your husbands 1. Cor. 11. 8. Ephe. 5. 22. as vnto the Lord. Nowe for to be subiect and giue obedience as it behoueth she must bee gracious that is to say that she shoulde gouerne the housholde after her husbands desire without contrarying him in any wise that shee doe nothing in the house with trouble and vprores but that shee gouerne her housholde in al softnesse humilitie peace and gentlenesse and that without shee be not an offence vnto his neighbours neither by word nor deede but that she be sober modest humble and gentle towardes al men and chiefly towardes his neighbours amongst whome she is most conuersant This is the graciousnesse that Solomon requireth heere of the woman and Saint Paule I wil therefore that the yonger 1. Tim. 5. 14. Titus 2. 3. women marie and beare children and gouerne the house and giue none occasion to the aduersarie to speake euil The elder women likewise that they bee such in behauiour as becommeth holinesse not false accusers not subiect too much wine but teachers of honest thinges Likewise let the wiues bee subiect to their husbandes that euen they which obey not the woorde may 1. Pet. 3. 1. without the woorde bee wonne by the conuersation of the wiues The women which are thus gracious shal attaine honour First of al towardes their husbandes except they bee out of their wits furious and madde Honest and good men hauing such wiues wil make great account of them and wil earnestlie loue them and wil shewe al humanitie and gentlenes to them Secondly the housholde as the children and seruants wil loue them wil honour and reuerence them wil obey them and feare to offend them Thirdly their neighbours wil esteeme wel of them they wil speake wel of them and wil beholde them with great admiration and wil bee at their commandement in al honestie And seeing that Solomon promiseth vnto gracious women honour when women see thēselues disdained let them confesse that they are not so gracious as they ought to bee or that for their sinnes God doeth humble and make them contemptible or else that they haue to doe with vncourteous and churlish men whereby God wil prooue their patience For also this is the manner of the worldlings to contemne and persecute the true seruants of God Notwithstanding God ceaseth not therefore to performe his promise towardes women so farre as is expediēt for their spiritual health What contempt then soeuer they be in yet let them not cease to shew themselues gracious And if women which are the weakest vessels ought to striue to shewe themselues gentle for to attaine honor by a more stronger reason ought men which are the heads and ought to be more stronge shewe by their example the way to the women to be gentle for to obtain honour otherwise they are wel worthy to be despised But although the churlish whether they be men or women deserue wel to be despised and depriued of al honour the which Solomon doeth attribute but vnto the gracious women yet because God hath cōmanded children to honour their fathers and their mothers they must honour their parents of what manners soeuer they be when obeying and being at their commandement they breake not the lawe of the Lorde Children obey your parents in al things for that is well pleasing vnto the Lorde The men and maide seruantes for to doe their duetie wel shoulde not take heede vnto the manners of their Collo 3. 2◠22. maisters and dames but they shoulde looke to be subiect and giue obediēce in al things not only to
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
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
persecute and would make to dispaire they scorne them that beeing so feeble they dare hope and trust that God will deliuer them But as Noe founde fauour before GOD who reuealed vnto him the ende of al fleshe and shewed vnto him the destruction of the worlde and as God foretolde Abraham and as the angels foretolde Lo◠of the destruction and ouerthrowe of Sodome and the same also and as God hath made many other righteous to see the destruction of the wicked which were mightie and many in number as to the children of Israel Dauid and other good kinges and iudges euen so wil hee also shewe vs the same fauour if wee walke truely in righteousnesse and vprightnesse as Solomon doeth promise vs saying When the wicked c. And this agreeth with that which is written in diuers places Thus we see that the wicked how mightie Iob. 22. 15. Psal 37. 34. 52. 7. 58. 11. Esay 66. 24. greate a number soeuer they be can they not atchieue to the end of their enterprises but must fal perish And contrarily the iust that are weake and which dayly doe perishe euen before our eies are preserued and beholde the vengeance that God taketh of their persecutours And thus wee are taught not to waigh nor to iudge things as wee see them at the first sight but wee must looke to the threatnings that God maketh against the vngodly and to the promises that he maketh vnto the righteous for they are certaine other thinges that we see with our eies doe passe and vanishe away to nothing 17 Correct thy sonne he will giue thee rest and will giue pleasure to thy soule There is neither olde nor young but desireth rest and peace also therewith to haue wherewith he may be delighted and made to reioyce And as it is a thing to be desired euen so also it is proper vnto the nature of man and chiefly vnto the aged which are not of such power and might that they can labour as can they that are in their floorishing age But commonly we knowe not the meanes whereby wee may come to obteine these desires and when wee knowe them yet wil we not holde them For albeit that Solomon hath sometimes exhorted the fathers and mothers to correct and to chasten their children with roddes and that hee hath promised them in so doing that they shal driue out and expel foolishnes from the hearts of their children and shal deliuer their soules from hel yet for the most part the fathers and mothers doe not vnderstande that they ought to chasten their children and doe much feare to anger them and for to reioyce and to giue them recreation they let them runne where they list Wherevpon it commeth that in steede of resting vpon their children and to haue pleasure in them and to delight in their good gouernment in their modestie and obedience their children doe torment them and vexe them by their dissolutions lewdnesse and rebellion And therefore againe Solomon doth admonishe them correct thy sonne c. And hee promiseth them that in so doing they shal haue rest and pleasure For in correcting their children foolishnesse which was bounde vnto their heartes is put away and thereby wisdome is giuen them whereupon followeth rest and pleasures For a wise sonne reioyceth his father Pro. 10. 1. 15. 20. Heerein Solomon teacheth the fathers what duetie they owe vnto their children and to the children hee teacheth what they owe vnto their fathers and mothers not onely that which is necessary but also what is pleasant yea euen before God For children must not be giuen to vanitie and foolishnesse to vncleannesse and dishonestie for to giue recreation vnto their fathers and mothers but they ought to followe whatsoeuer God commandeth them and to haue their fathers and mothers in abhomination and hatred which shoulde demaunde the contrary or that shoulde hinder them to folowe what God commandeth 18 Where there is no vision the people decay but hee that keepeth the lawe is blessed It is written before time in Israel when a man went to seeke an answere of God thus hee spake Come let vs goe to the Seer for he that is called nowe a Prophet was in olde time called a Seer And 1. Sam. 9. 9 sith that a Seer is a Prophet we wil take the vision for a Prophesie as the same is taken in Esay This kinde of vision hath euer byn necessary in the worlde for the preseruation of men and hath greatly profited the people of Israel when they had Seers that gouerned thē the want of thē bringeth great hurt for hauing the Prophets Esay 1. 1. they were instructed in the wil of God which shewed thē the way to saluation and life but being destitute of Seers they knowe not what they should doe They gaue themselues vnto superstitions idolatries vnto craftinesse and rauine to doing wrong extortions and violences and other wickednesses and so prouoked GOD vnto wrath against them and for this cause hee raised vp enimies to spoyle and destroy them as wee may see in the booke of the Iudges and in other holy histories Likewise all other nations being destitute of Seers or reiecting the worde of God haue suffered horrible wasting And stil nowe wee see that the nations which haue not the pure preaching of the Gospel are vexed and tormented with warres by the which a great number of people doeth perishe Now according to these experiments Solomon saith Where there is novision the people decay Except then that wee receiue the worde with al obedience by the which woorde God doeth reueale himselfe vnto vs and doeth declare his wil vnto vs wee are cursed for by such contempt we goe to perdition though for a time it seeme that wee doe prosper and florishe Let vs therefore receiue the vision that is to say the wholsome doctrine wherby wee are instructed what the wil of God is and in this sort wee shall not decay but shal be happy and blessed as Solomon doth pronounce saying But hee that keepeth the lawe c. That wee may wel and truely keepe this lawe or doctrine wee must hate and abhorre our sinnes and with al our heartes folowe and doe the good deede that God commandeth vs and to distrust ourselues and to cal vnto him for our helpe and also wee must bee assured that hee wil not fayle nor deceiue vs though wee accomplishe not perfectly that which he commandeth vs but of his only grace and goodnes he giueth vs faith and repentance and he doth accept and allow them for the fulfilling of his lawe and doth pardon and forgiue vs our imperfections so that they do truely displease vs. And thus though it is saide that he that keepeth the law is blessed yet let vs not thinke that we can fulfil it but forsaking our merites let vs weepe and lament for our maliciousnesse and imperfections desiring of God that hee would please to guide
decaie 420. a That we must giue Backbiters c. an angrie countenance and why 514. b Shame and infantie threatned against Backbiters 507. b Ballances Against false Ballances 163. a. b The rewarde of them that vse false Ballances 163. b Wherein false Ballances doe stande and who they bee that vse them 163. b That there are false Ballances in all estates 164. a Of the Ballances and waites of God and what they are 323. a. b Beautie What deceitfulnesse there is in Beautie appeareth by examples 638. a. b How and by what meanes Beautie is defiled A lesson for fayre women worth the learning 189. a. b Wholesome lessons and exhortations vnto women concerning the vse and abuse of their Beautie 189. a That the carnall will labour to abuse the Beautie which God hath giuen them 189. a. The dangers which ensue if wee vse not our Beautie wel 188. b Of Beautie who is the author of the same both in men and women 188. b Against the counterfeite Beautie of women which is called vanitie 638. a. b Beleefe That of lightnesse of Beleefe follie commeth 268. b Against lightnes of Beleefe 265. a. b. 266. a. What wee must doe to auoide lightnesse of Beleefe 265. b. 266 a Bitternesse What is meant by the Bitternesse of the soule 26. b That Bitternesse is diuersly taken in holie scripture 26. b Blasphemie The church of Rome and her sectaries condemned of Blasphemie 235. a. b That Blasphemie is a most horrible sinne and worthy of great punishment 68. b Against Blasphemie and al vndecent and vnreuerent speeches 68. a. b Blessed That they which haue greate abundance of wordly riches are not Blessed 53. a. b What maner of man is Blessed of the world 53 a That the number of the Blessed is very smal and why 44. b What we must doe if wee wil liue and bee Blessed 44. b That a wise man is Blessed is prooued by comparison 40. b That the wise man is Blessed for euer and why 40. b What we must doe if wee desire to be truely Blessed 41. a Blessednesse The Blessednesse of the wicked and wherein it standeth 133. a The Blessednesse of the righteous notwithstanding that they are contemned 133. b. That Blessednesse is the onely gifte of God 41. a. The perfection of al Blessednesse is the kingdome of heauen 53. a Blessednesse attributed in scripture vnto wisdome 41. a Blessing The chiefe parte of the blessing of the righteous what it is 176. a The Blessing of the righteous and what citie shal be exalted thereby 176. a Of Blessing our needie neighbour 151. b The Blessing of God vpon the faithful is not much seene vnto the eies and why 150. b. Of riches without Gods Blessing and with Gods Blessing and the difference of both 235. a The Blessing of God eâ—empteth not the saithfull from afflictions in their fleshe 152. a That the wicked refuse and reiect the Blessing of God 152. a The wicked shal in no wise bee parrakers of the Blessing of the kingdome of Heauen 150. b That which we distribute to the poore is a Blessing 151. b The Blessing of the Lord maketh men riche 151. a What Solomon meaneth by the Blessing of the righteous which exalteth the citie 175. b By what Blessing the citie is exalted 175. b The signification of this worde Blessing and of the contrarie 576. b The meaning of Solomon by the Blessing of the head c. 192. b That Blessing commeth not by desert but by promise and how 192. b. 193. a That the multitude of children in lawefull mariage is a great and singular Blessing of God 77. b That the good shal obtain a Blessing of God and how 248 a Of the Blessing of goodnesse and to whome it appertaineth 496. b. 497. a That nothing doth prosper or increase without the Blessing of God 53. a What vices wee must forsake if we wil bee assured of Gods Blessing 53. a What Blessing is promised to the mercifull 272. b What punishments we must looke for if we despyse the Blessing of God 257. b Blessings That God bestoweth his Blessings as it pleaseth him c. 36. b The Blessings of God are eâ—tended as wel to the wicked and vnthankeful as to the faithful and iust and why 149. b. 150. a. Of the Blessings wherewith a faythfull man shal abound 572. a. b Brethren In what respectes neighbours are to be preferred before brethren 538. a. b That friendes are neerer then Brethren 378. b. 379. a Of carnal Brethren and who be suche 385. a. b. What is meant by these wordes To diuide the heritage among Brethren 347. a The discords betweene Brethren are heere to be appeased and why 375. b Admonitions to Brethren to keepe vnitie and concord 375. b Brother The meaning of SolomoÌ„ in this that a Brother is borne for aduersitie 357. b The meaning of these words Neither enter into thy Brothers house in the day of thy calamitie 538. a. b Busibodies Against Busibodies 267. b. 268. a C. Cal. That we must not cease nor be werrie to Cal vpon God 15. a What wee must doe if we wil haue God to answere when we Cal vpon him 15. b That it is not lawfull for vs to maintaine ourselues in any degree except the Lorde Cal vs thereunto 238. a Careful In what sense Christ forbiddeth vs not to be Careful 86. a That we must be Careful to gather the spiritual haruest 86. a Carelesnesse Of Carelesnesse and the hurt thereof both in superiour and inferiour 368. a. b What mischiefe the Carelesnes of Ministers and their ignorance doeth in the Church 368. a. b Charitie Of true Charitie and howe it in stirred vp 148 a. Looke Loue. Chastitie Chastitie is a thing of great vertue and what effect it worketh 99. b Children What Children they be whom Solomon calleth shameful vnwoorthie 402. b. 403. a. Howe shameful vnworthie Children shoulde be punished 402. b The Children of God in this worlde are mingled with the wicked and how they should behaue themselues in this case 8. b Against such Children as any way hurt hinder their parents 402. a. b Of certaine vngratious Children which neglected their duetie of obedience 580. b That the vpright and perfect are the Children of God 565. a What kinde of Children Solomon esteemeth no better then theeues 575. a. b Children are bound to their parents in a three fold bond or Obligation and what that is 575. b What behauiour Children shoulde vse to delight and reioyce their parents 591. a The dueties of Children to their fathers 60. a That none but obedient Children receiue the way of wisedome 60. a That to haue foolish Children is a thing of no smal importance 390. a Of foolish Children who are to be so reputed and howe they must be vsed 390. a Lessons for Children that are borne to great patrimonies and heritages 391. a Necessarie doctrine touching the generation and damnation of Children 359. a. b That
Childrens children are Gods blessing and howe 349. b. 350. a Against such as complain that they are charged with too many Children 350. a What wee must doe to be crowned honestly with our Children 350. a What is meant by this That the glory of the Children are their fathers 350. b Who are Gods Children spiritualy begotten 5. a. Of the necessitie of knowledge in Children and why 3. a Of Children in age children in vnderstanding 3. a Of the dueties of Children to their parentes 92. a. b The names of Gods Children are registred in heauen 442. a Against such as would haue Children to doe according to their owne fansie 414. a Children which mocke contemne their parents compared to Carion howe 618. a What Children they be which offende and sin against their owne consciences 617. b. 618. a What it is that hindereth Children to inherit 248. b That a vertuous woman is worthie of publike praise whereupon followeth a lesson for Children 639. a What Children doe make glad their fathers 127. a The inconueniences which folow vpon not instructing of Children in their youth 450. a What parents must do if they desire to haue their Children prooue honest 450. b. Against such as thinke it not needful to busie themselues in teaching Children 449. b When Children neglect their duetie principally to their parentes 474. a. b A threatning against disobedient and rebellious Children 420. b Howe and when Children doe turne their parentes ioye into weeping and mourning 127. b Children that desire to make their parentes glad must folowe the word of God 127. b. Fathers mothers c. ought to be careful to see their Children instructed in gods word 127. a The wisedome of Children and inferiours standeth in obedience and sufferance to be ruled after the woorde of God c. and why 128. a. Church That we must be in companie with our mother the Church and why 58. a Against the Popishe Church and what wee must doe to discerne it 6. a b That we must be obedient to the Church if we wil heare God 6. a The Church is the spouse of God 6. a The Church is the piller strength of trueth 6. a Citie What Citie shal be eâ—alted by the blessing of the righteous 176. a Wherein the happinesse of a Citie consisteth 175. a What we must doe if we wil haue our Citie prosper and be happie 175. a By what blessing a Citie is exalted 175. b 176. a Cities That God alone ruleth Countries and Cities 175. a That hee which ruleth his minde is more valiaunt then hee which winneth Cities 345. Commandement For what reasons wee shoulde folowe the Commaundement of God with great diligence and loue 36. a That the keeping of the Commaundement is the keeping of the soule 393. a The Papistes confuted in that they holde opinion we should not obey the Commandement of louing our enemies 13. b The prayer of a Prince is as muche as his Commandement 13. b Commandementes That we decline not when wee despise the Commandements of men 71. a b That the Commandements of God are giuen vnto vs by men 56. a. b What is the meaning of these woordes To keepe the Commandements 392. b What lessons Moses teacheth vs in the two first Commandements 33 a. b The Commandements of God are the pathes of the righteous 30. a That the keeping of Gods Commandementes doeth not stand onely in outward works c. 32. b Why the length of our life is attributed vnto the lawe and the Commandementes 30. b The Commandementes diuided into mercie and trueth 31. What wee must doe to fulfil Gods Commaundementes and when wee fulfil them 19. b The meaning of Solomon by these wordes And hide my Commandements within thee 19. b Howe and in what sense we may say that the way of Gods Commandements is ours 260 b What kinde of loue God requireth of vs in the keeping of his Commandementes 239. b. 240 a Life is giuen vs by the keeping of Gods commandements 97. b What it is to receiue the commaundementes 134. a. b Companie Corruption of manners by wicked companie and euil examples 75. b The daunger of keeping companie with the wicked 61. b. 62. a The danger that commeth by an harlottes companie any way vsed 72. a b The Papists a hellish companie 246. b That we ought to take heede howe we keepe companie with whoores whoremongers and why 26. b. We must flie the companie of the wicked and not spare our goods from the poore if we would be satisfied 130. a The daunger and mischiefe of euil companie 106. a What companie wee must reiect and what companie we must seeke 106. b Compassion That we must haue pitie and compassion on them that hate vs. 513. a b Concupiscences Al such reprooued vnder the comparison of Horsleaches as are caried away of their vnbrideled concupiscences 617. a Confession Auricular confession condemned as hauing no foundation in scripture 567. a Confession of our sins to men necessarie and requisite and why 567. a Confession of sinnes to men prooued by sundrie examples 567. b Confession of sinnes ought to come only from griefe of hauing offended God c. 75. a Confession of sinnes comming from feare of punishment condemned 75. a What kinde of confession we should vse beeing afflicted 75. a Confession of mouth and consent of heart are required together in scripture 36. b Of the hypocritical confession of suche as repent not truely 75. a Confidence Against vaine confidence in worldly temporal thinges 159. a b Against vaine trust and confidence in riches 167. a Conscience The difference of conscience in the iust and the wicked 557. a. b That a good conscience is a continuall least and howe 304. a. b That the wicked doth not possesse that which he hath with a sound conscience 295. b Who bee the guides and gouernours of the righteous mans conscience 168. b A good conscience is stated vpon the grace of God c. 169. b. When the conscience of man is vpright and righteous 167. b None can flie the iudgement of the conscience 496. b What a man must doe to haue a pure and right conscience 167. b What is the cause that a man can not haue a pure and right conscience 167. b The framing of the conscience by the certeintie and assurance of Gods goodnes 168. a Of a right and sound conscience and in whom it is not to be found 168. b The euill conscience of the wicked doeth reprooue them and howe 14. a Consolation A consolation for the miserable and distressed 314. b. 315. a Howe the Lord ministreth consolation to the faithful afflicted 513. a Of such as are neuer the better for woordes of consolation 512. b. 513. a Constancie That constancie commeth not of ourselues but of God 218. a That there is no constancie without trueth 218. a Of constancie and who count that they haue it 217. b Contemners The iudgement of God against the Contemners of
keeping of our goods and bodies we be admonished to haue such care wee ought wel to vnderstand by a more strong reason that our diligence ought to bee great when it toucheth the preseruation of our soules and of those that are committed to our charge as are the magistrates which ought to take order that in their countrie and iurisdiction the offences should be taken away c. the fathers and mothers careful that their children should be wel taught to liue in the feare of God and to gouerne themselues in good and honest maners those which bring and offer children to be baptized to bee diligent to accomplish that which they promise chiefly when the children are fatherles and want good guyding but aboue al it belongeth vnto the ministers of the woord to bee vigilant to gouerne themselues so holily that they offend no mā that they should be careful to preach the sincere truth to admonish to reproue and correct that by their ministery they may winne the soules of the people of God so much as in them lieth c. 6 Go to the pismire o sluggard behold her waies be wise 7 For she hauing no guide gouernour nor ruler 8 Prepareth her meate in the sommer and gathereth her foode in the haruest Because he hath admonished him that doth become surety and pledge for another to be diligēt to deliuer himselfe from the danger whereinto hee is brought knowing that there are many negligent and slouthful which haue no care to doe that which belongeth to the good prouision of the houshold and familie he hath taken occasion to direct himselfe generally to the slouthful to counsel them what they should do he blameth and rebuketh them sheweth them the miserie that shal happen vnto them except they forsake sluggishnes apply thēselues to yeeld their duetie be quicke to do their office Nowe this is the custome to put those that are not wel learned whose profit and furtherance we desire vnto some good maister to be taught their maisters giue thē warning to marke wel what is said vnto them that afterwards they may gouerne thēselues wisely in their housholdes according as they shal haue learned of their maisters So Solomon desiring the profit of the slouthful sendeth him vnto a Maister saying Go to the Pismire o sluggard He exhorteth vs to regarde that which we haue seene done of the ante or pismire that he learne to gouerne himselfe wisely in his affaires for he saith and be wise The sluggards ought to gaue great shame and bashfulnes when Solomon sendeth them vnto a beast so litle and so weake and would haue them to learne of her herein he maketh them as it were subiect vnto this litle beast the which not only ought to be subiect vnto them but also al the beasts of the world though they were neuer so wild and cruel as the woorde of God doth teache vs. But the Image of God hath bin blotted out in vs by sinne also we haue not such lordship rule ouer the beastes as was giuen vnto vs at the beginning for there are that ryse vp against man as the great wild beasts there are also very smal that do trouble man both in his body and goods Though there were no other thing but that the sluggards are made after the ymage of God that the pismire is a litle feeble beast they ought to bee ashamed that the wise man sendeth them to consider his workemanship to learne wisdome and wel to gouerne their houses and families but forasmuch as this weake beast doth his busines without constraint and without guide of other maketh prouision for that which is necessarie for him folowing this natural inclination and this feeling that it hath of God and by the same of herselfe laboureth worketh with al diligence the sluggish besides the natural sight that they haue receiued of God wherby they ought to bee gouerned of themselues to work and to set themselues to labour haue their parents and neighbours whose example and counsel they shoulde folow they haue maister workmen labourers of whome they may learne to do the necessarie woorks of this life Besides this there are the lawes of the Magistrates for to compel their subiects to labour The pismire hath no such gouernement as is said For she hauing no guide c. This ought to giue occasion vnto the slouthful to bee greatly confoūded to yeld with shame to be voide of boldnes to appeare before men for though they haue so many kindes of guides yet they folow none of thē And albeit that this litle beast pismire hath no maner of guide yet doth she folow her natural inclination 8 Prepareth her meate c. But what shame soeuer the slouthful ought to haue forasmuch as it is better to haue shame then to haue losse yet to make their profit they must folowe the counsel of Solomon that they suffer not their goods to be lost for want of labouring to come in danger of begging or to die with hunger for want of gathering and locking vp of their goods in season and time conuenient Labouring is a thing ordeined of God from the beginning Gen. 2. 15. 8. 22. and the tymes for the same appointed They then that labour and bestow their trauail and paine do fulfil the commandement of God and those that reape after they haue sowne and doe lock them vp for to spend them when where as need shal require do wisely and please God not despising his blessing Contrarily the sluggardes are rebelles and disobedient vnto God they doe foolishly not acknowledging the blessing of God They that woorke according to the time are worthy to eate their dayly bread but the slouthful deserue to dye with hunger and if they doe eate they liue of stealth for they eate the bread of others And therefore it is not without cause that Solomon doeth reprooue them and laboureth to awake them vp saying 9 Howe long wilt thou sleepe O sluggard when wilt thou arise out of thy sleepe 10 Yet a litle sleepe a litle slumber a litle folding of the handes to sleepe 11 Therfore thy pouertie cometh on as one that trauayleth by the way thy necessitie like an armed man When a man lyeth not long but is quicke to rise vp at a due conueniēt houre after his reasonable sleepe then is he coūted careful and diligent Contrarily he which desireth to lye and sleepe out of measure willingly standeth not vp when it is time thertoo is esteemed careles and sluggish and also the bed too much sleepe make a man heauie dul witted and this is the cause why Solomō noteth expresly a sluggard by his lying downe and excessiue sleepe And this vpon good cause for the sluggish not onely are vnprofitable vnto their neighbours as experience teacheth but also they bring hurt vnto themselues by not taking heede and preuenting of the miseries which are
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
and that God doeth not communicate his graces vnto vs for to vse them for ourselues without helping our neighbours it seemeth at the first sight that Solomon shoulde attribute malice and vnthankfulnesse vnto him that hideth knowledge and not suttletie except wee cal him suttle which hath the cunning to deceiue and to beguile his neighbours and to make his profite by the hurt of others Knowledge ought not to bee kept secret as Solomon himselfe hath shewed before in the first Chapter 20. verse and in diuers other places where he exhorteth vs vnto hearing God also hath wel shewed when hee hath raysed vp so many Prophetes for to teache his people of Israel Our Lorde Iesus Christ doeth teach vs likewise Ye are the light of Mat. 5. 14. 10. 27. 28. 19. the worlde c. That which I tel you in darkenesse doe you preach on the house toppe c. Goe and teache al people c. I answere that it is notlawful for man to holde his knowledge so secrete that he should make no man partaker thereof and also it is not the mind of Solomon to allow such kinde of doing And therefore that we may perfitly vnderstande this present saying of Solomon let vs knowe that hee speaketh by comparison setting the modestie and temperancie of awise and discrete man against the insolencie and excesse of the foolishe that hath neither manner nor measure in their sayings nor in their walking but are ful of boasting ostentation They would be seene and praised in things that are vaine nothing worth as Solomon doeth signifie saying that the hart of the fooles publisheth foolishnes The minde then of Solomon is Mat. 7. 6. to shewe that the wise man for al the knowledge hee hath wil rather holde his peace and keepe silence then to giue any signe of ostentation and boasting either in his words or workes He wil marke both the time and a fit occasion for to bestowe his knowledge and also he wil consider with what people hee hath to doe and according as he shal know to be expedient he wil imploy his knowledge in vtterance and in doing what he can for the honour of God and profite of his neighbours or if it be neâ—eful wil abstaine Giue not those thinges that are holie vnto dogges c. The Ministers of the worde are chiefly they that ought to conceale knowledge and to take good heed of saying or doing any thing by ostentation for they are sent of Christe for to preache the Gospel not in wisedome of wordes that the crosse of Christe shoulde bee made vaine And 1. Cor. 1. 17. 2. 1. 2. Cor. 2. 17. so they ought to followe the modestie of Paule who saith And I brethren when I came and that they may say Truely wee are not many c. And as for such is the duty of ministers euen so also they that are taught by them ought not to affect for to shewe that they learned muche and are very wel learned but must following the Iam. 1. 18 doctrine of Saint Iames being begotten by the worde of trueth and not of ourselues but of the proper wil of God bee swift to heare and slowe to speake But notwithstanding let vs not bee slowe to speake that wee shoulde not teache our housholdes and family also our neighbours where necessitie should require for of the gifts that God hath giuen vs wee must make our neighbours partakers Euerie one as he hath receiued And that not onely in wordes but in workes lest we be like them who when they 1. Pet. 4. 10 knowe any arte or science woulde haue none to know it but themselues they wil not gladly teache it to others and doe enuy them that doe knowe it Let vs not I say be like such people but without desiring ostentation let vs make our neighbours partakers with vs of the benefites giftes and graces that we haue receiued of God so doing wee shal be wise and shal conceale knowledge and shall not folow fooles who hauing their hearts puffed vp with pride and arrogancie with ambition and vaine glorie doe desire to be seene but because they are depriued of good and true wisedome haue not the knowledge of God they doe bring foorth of their heartes nothing but folishnesse and doe shewe openly that there is nothing in them but foolishnesse as though they proclaimed it by sounde of trumpet for to make it knowne to all and yet make themselues beleeue that they are very subtil and wise and would be counted such The Pope is the prince of such fooles as we may know by his traditions and by his conuersation For the heart of the foolish doeth not onely leade the tongue but also all the members of the body The Nichodemites do thinke to be subtil to bee wise and very discrete to wit when they hold their peace for feare of persecution but their hearts do wel preach foolishnes when by outward conuersation they conforme themselues become like vnto the wicked 24 The hande of the diligent shalbeare rule but the ydle shal be vnder tribute The Princes and great Lords of the earth are naturally led with a desire to rule so that they may commande others and no man to haue authoritie for to commande any thing that they may gather subsidies imposts custom tributes of others and themselues to be wholy exeÌ„pted And as they desire such things so are they graunted 1. Sam. 8. 11 Rom. 13. 5. 6. Wisd 6. 4. Iosu 16. 10. 17. 13. theÌ„ giuen theÌ„ of God Neuertheles haue they not al enioyed this graunt neither yet doe they al enioy it Wee haue seene in our time do stil see it that kings in captiuitie do pay great raunsomes likewise great Lords to be captiues and free Cities to bee in bondage This same came to passe commeth commonly to passe for want of heede and diligence as experience doeth teache it If 2. Sam. 8. 1. 2. Kings 18. 10. 25. 6. Deut. 4. 28. then Kings Princes and Lords would enioy the gift and graunt of God let them not giue themselues to idlenes and slouth vnto negligence and carelesnes to vanitie and pleasures vnto voluptuousnes and sportes but let them watche let them labour with great care and with al diligence and to doe that which is their duetie office Thus doing they shal rule as doth Solomon signifie in saying The hande of the diligent shalbeare rule but it wil be demanded whether it be lawful for them that are diligent to desire to beare rule I answere That they which are not placed in high dignitie ought to walke in suche humilitie that they may say with the Psalmist O Psal 131. 1. Lord I haue no high heart neither high lookes c. And that they may truely protest so they must folow the doctrine of our Lord and maister Whosoeuer wil be the greatest amongst you let him be Mark 1. 10.
doeth not heere speake of this raunsome whereby the soules of the faithful are eternally redeemed but hee meaneth that if a man be taken in any misdeede that deserueth corporal punishment or that hee seeth himselfe in the hands of his enimies that desireth nothing but his death hee will not spare his goods if hee thinke that by them hee may escape and saue his life That Solomon meaneth so he himselfe doeth shewe when against this hee saith But the poore cannot heare the reproche Because that in what danger soeuer hee is or what threatening soeuer that is made him hee cannot redeeme himselfe for want of riches it is saide That hee heareth not the reproch Hee answereth not vnto the desires of them which haue him in their power that doe watch and chide him Theeues and robbers doe chiefly seeke after other mens purses and for the most part the iudges of the earth are like vnto them for they wil pardon greate theeues and hang vp the smal And thus wee may knowe that by their threateninges and reproches they say bring and yee shal be absolued ye shal redeeme your life they that haue wherwith doe heare reproche but the poore which haue nothing cannot obey Let vs also then vnderstand that Solomon teacheth not the riche that they shoulde deliuer themselues by their riches from the punishment that they haue deserued for their misdoinges Hee also teacheth not the poore to be rebels neither to despise correctiō but hee declareth vnto vs what often happeneth in this worlde If any man wil vnderstande that the riche are ransomed and that the poore do feare no exaction of them there is no inconuenience And heereof wee may learne that the poore which are contented and take their pouertie and lowe estate patiently are in greater quietnes thā the rich which feele much more care pensiuenesse to heape riches together and to keepe them they are most what in feare of them and in danger of their liues except the theeues and robbers doe see that they can otherwaies come by them But againe seeing that the riche worldlings and carnal men haue their hope and trust in their riches therefore it is a great heauinesse and trouble to be in feare of ransoming and robbing Nowe for to auoide such sorow and heauinesse Let vs folowe this sentence Put not not your trust in oppression nor in robbery Psal 62. 10. Mat. 6. 19. 2◠Luke 12. 15. c. After these worldly troubles they which shal not haue obeied to these admonitions shal haue eternal sorow Luke 6. 16. 1. Tim. 6. Iames. 5. 9 The light of the righteous reioyceth but the candle of the wicked shal be put out When our Lord Iesus Christ saith yee are the light of the Math. 5. 14. 16. worlde and after doeth admonishe Let your light so shine before men c. Hee first taketh the light for them to whome the charge is committed to teache the people not onely priuately but chiefly publikely Secondly for the care and diligence of teaching and by wholesome doctrine and by honest and good conuersation Suche light ought to reioyce their hearts to whome it is giuen as Esay doth shewe How beautiful are the feete of them which bring tidinges of peace Againe O yee desolate places of Ierusalem bee Esay 52. 7. 9 glad and reioyce together c. Also our Lorde doeth shewe it when hee saith That you may glorifie your Father which is in heauen For if wee glorifie God it is with ioy and gladnesse neither can it bee otherwayes doone Such light doth not much reioyce the worlde because it is giuen to wickednesse Nowe this is condemnation Iohn 3. 19. that light is come into the worlde and men loued darkenesse more then light This remaineth not onely where Popery is but is also cōmon there where the Gospel is preached But albeit that whatsoeuer is saide conteineth trueth and serueth to edification yet neuertheles it is not in this sense that Solomō speaketh of light The natural sense of this place is that Solomon speaketh of the ease prosperitie and felicitie both of the righteous and wicked Then when Solomon saith The light of the righteous reioyceth c. wee wil take it after that sorte as wee tooke that the citie reioyced for the prosperite of the iust Solomon then would say that the people is blessed and that they ought wel to reioyce amongst the which Pro. 11. 10. honest men haue no griefe nor trouble but are in ioy rest and prosperite The holy Scripture doeth often vse to shine to lighten brightnesse and light in this sense as contrarily a man cannot long reioyce with ease prosperitie and glory amongest the wicked seeing they fall into destruction Solomon doeth nowe signifie Psal 13. 4. 34. 6. 36. 9. vnto vs this destruction when hee saith that the lampe of the wicked shall bee put out Wherein wee must note that as by the light the scripture signifieth ioy glory ease and prosperitie euen so by darkenesse it signifieth the contrary Let vs then knowe that though Esay 30. 26. 60. 1. Pro. 1. 34. 32 2. 22. 4. 19. 10. 25. 27 28. 30. the wicked haue their ease that they prosper triumph yet that al shal bee turned into misery calamitie and destruction and therfore that we haue no greate cause of ioy when we see the glory of the wicked in this worlde no more then a candle is put out in a most darke night or that the Sunne doeth loose his light at high noone tide Moreouer let vs note that if the Kings and Princes of the earth wil shewe themselues righteous as they ought they must Psal 35. 6. Esay 13. 9. 10. 60. 2. Eze. 32. 7. 8. Ioel. 2. 2. 10. 31. 3. 15. Psal 20. 21. in their triumph and prosperitie labour to make their subiects glad in mainteining good pollicie not committing any exactions for to serue their desires and lustes but to folowe what is taught them by Moyses the Prophetes and Apostles and chiefly for to reioyce the poore faithful For wicked and dissolute persons reioyce not at good order but when thinges are in confusion They loue to sinne in troubled water And as such is the duetie of Kings and Princes so likewise ought subiects to reioyce when their Lords do prosper ought to sing with their heart Finally when he saith But the candle of the wicked c. Let vs learne that we are taught how we ought not to flatter the wicked howe high soeuer they be and what prosperitie soeuer they haue nor enuie their wealth and felicitie Otherwise our Candle should be put out For they which consent to Rom. 1. 31. euil are worthie of death c. 10 Onely by pride doeth man make contention but with the wel aduised is wisedome It seemeth to ourselues that we are of so good a nature that we desire nothing more then to gouerne vs wisely
shal haue enough in the which chiefly consisteth the abundaunce of victualls when it is conioyned together with a contented minde SecoÌ„dly we are exhorted to be coÌ„teÌ„t with our estate wheÌ„ God doth allowe the same sith it is saide that the poore haue much foode by their labour It commonly happeneth that they that are contented with a little doe liue muche more at their ease then doe they which are riche 24 He that spareth his rodde hateth his sonne but he that loueth him chasteneth him betimes Beholde this is a lesson which pleaseth neither children nor fooles which haue neede of correction and yet it is profitable for them yea more necessary then eyther meate or drinke wherein they are greatly delighted and doe serue to strengthen the person When we are young and foolishe geuen vnto vayne desires and worldly and carnall pleasures we cannot delight to learne this lesson neither can we heare that children shoulde be corrected but when we are come to age though we be not instructed in the Gospel yet if we haue any sparke of good naturall iudgement wee vnderstand then that it is needefull for children to be corrected and doe commend and prayse our parentes for that they did not suffer vs to liue as we listed and also there are some which can heauily lament and complayne that their parents haue spared them too much and haue borne too muche with their follies and frowardnesse of their youth and for this cause if they haue any children they chasten them as they see to be necessary and expedient for them The very heathen and Turkes doe know this and there are some which will boast to bee reformed after the Gospel and yet notwithstanding they will neglect to chastice the follies insolences and frowardnesse of their children and will not suffer them too bee beaten with rods as is necessary but rather they wil hate the Schoolemaisters that shall correct them and will be ready to reuile them insteede that they shoulde loue them and thanke them and also too pray them to chasten theyr children sharply in good time for to saue them from the gallowes for it happeneth oftentimes that the hangman doeth handle execute them which haue not byn corrected by their Parentes in theyr youth Wherefore let those fathers and mothers which loue the welfare honor and saluation of their children or doe thinke to loue them learne heere to correct them in good time otherwise so farre is it of that they loue them indeede that they rather hate them and consequently are murtherers of their children for whosoeuer hateth his brother is a murtherer 1. Ioh. 3. 15. And forasmuche as neither father nor mother woulde bee counted murtherers of their children but contrarily woulde giue them their blood if their children had neede of it seeing it is thus I say the parents must be careful to correct and chastise their children betimes Likewise Kinges Princes Magistrates and Iudges of the earth which should bee the fathers of the people committed to their charge if they loue their subiectes they wil be careful and diligent to chasten the foolishe wicked and dissolute Moreouer when the Ministers of the worde doe by it engender and get sonnes daughters they also are as fathers to the people committed vnto them whome they ought to loue and to shewe them their loue by admonitions instructions corrections and threatenings But for to returne vnto carnal and natural fathers of whome Solomon doeth heree chiefly speake when hee saieth Hee that spareth his rodde c. For heere hee teacheth fathers of housholdes howe they ought to gouerne their children for to make them wise sober modest humble and good there is heere also an harde pointe to bee resolued That is that it may seeme that Saint Paule repugneth this sentence when hee sayeth Fathers prouoke not your children to anger Ephe. 6. 4. Collo 3. 21. Againe Yee fathers anger not your children For there is nothing that the children doe hate more then the rodde nor wherewith they are more prouoked and angred then when they are beaten with the rodde and be made to feele it so that if they durst or were able they woulde rise vp and withstande their parentes or maisters when they correct them This is the solution of the former doubt Let vs knowe that Saint Paule doeth not forbid fathers that they shoulde not correct their children with roddes but as it might seeme by this that Saint Paule exhorteth children to giue obedience vnto their parentes hee speaketh chiefly vnto fathers which haue children and are not disobedient nor dissolute nor rebellious nor contemners but with humilitie feare and reuerence endeuour to please their parents and to be at their commandement For we shal see some fathers so sharpe churlish cruel seuere vngentle and vntractable which wil not cease to beate and vexe their children which endeuour to yeeld their duetie Saint Paule would not haue Christian fathers to be such towardes their children which doe their duetie neither also towardes them which erre and yet notwithstanding hee meaneth not that they shoulde not be corrected as hee sheweth when hee sayeth But bring them vp in instruction and information of the Lorde Likewise when Solomon woulde haue the childe to bee corrected hee meaneth not that his bodie shoulde be alwayes beaten with a â—od but that wee shoulde vse exhortations corrections instructions and threatenings hee meaneth chiefly wee should not spare such kinde of roddes Moreouer let vs note that al inferiours and vnderlings ought to suffer their superiours with humilitie patience and obedience And if wee ought to behaue ourselues thus towardes men by a more strong reason towardes God as it is largely handeled in the 12. Chapter of the Epistle to the Hebrewes 25 The righteous eateth to the contentation of his minde but the bellie of the wicked shal want A man that is instructed in the worde of GOD which laboureth to cleaue theretoo by Fayth that hee may bee assured of the goodnesse of the Lorde towardes him in woorshipping him calling vpon him praysing and giuing thankes vnto him for al thinges and also which laboureth by true repentaunce to followe his commandements that he may gouerne himself towards his neighbours with vnfayned loue and to edifie them in holding the true religion and yet for al this prayseth himselfe neuer the more but depending wholie vpon the grace of God looketh for his mercie only this man is a righteous man is neuer forsaken of God but obteineth of him that which hee wisheth desireth so that he wanteth nothing that hee can desire Solomon doeth signifie it when hee saith The righteous eateth to the contentation of his minde Hee saith this folowing therin the commandement of the lawe and the promises of God let no man deceiue his neighbour c. The desires of such kinde of people are not outragious but are contented Leui. 25. 17. 26. 24. Deut. 28. 3. Psal 37. 3. 145. 14. with
medlers as Solomon doth declare And forasmuch as euil wordes doe corrupt good manners therefore it is not without cause that Solomon exhorteth and commandeth vs to departe 1. Cor. 15. 13 farre from the foolishe man And because that Popery is stuffed and replenished with suche foolishe men it were necessary for them which haue any good beginning of the knowledge of trueth to departe from thence for to seeke the lippes of knowledge and learning Wee must be diligent to followe this doctrine and this same of our Lorde Let them alone they bee blinde leaders of Mat. 15. 14. 2. Cor. 6. 14. the blinde c. And this of Saint Paule Bee not vnequally yoked with the infidels c. If wee cannot departe with our bodies yet let vs take heede from consenting vnto them but let vs rather rebuke them as Saint Paul teacheth vs. It belongeth vnto al Christians to doe the same without feare of loosing either life goods renowme or credite or the fauour of the worlde but it serueth chiefly for the Pastours of the Churche Our Lorde doeth Ephe. 5. 11. giue vs an example thereof If euery one of vs for his parte will doe this then must we arme our hearts minds with the pure doctrine of the Gospel and bee so filled there with that from the abundance of the knowledge that wee shal haue our mouthes shoulde bee opened for to vtter knowledge and learning for too Mâ—t. 10. 23 make our neighbours partakers with vs thereof that they might take no occasion to departe from vs but to loue and imbrace our companie and to desire our acquaintance and familiaritie It is not enough for vs onely to depart from the foolishe but wee must also labour to drawe others vnto vs and chiefly the weake and ignorant and to shewe ourselues soft gentle easie and tractable that they may knowe wee haue the lippes of knowledge and to vnderstande that wee haue discretion and wisedome for to gouerne our lippes not as they which trusting in their wits and wisdome speake as they list and wil for no reason that can bee brought them giue place vnto other nor hearken to any counsel but to speake as the wordes of God being readie to receiue instruction of them which are indewed with the spirite of God as they shewe by their sayings and doeings 8 The wisdome of the prudent is to vnderstand his way but the foolishnes of fooles is deceite There are many men which thinke themselues wise prouident and prudent when they so gouerne themselues that they saue themselues from hurt and hinderance and that none doe stop their profite and in the meane while doe labour with al their power to get credite authoritie and power and to encrease their riches and wealth of this worlde without caring whether they doe wrong or no to their neighbours so that it bee not perceiued or that men dare not rebuke theÌ„ for it But sith we must beleeue SolomoÌ„ which saith The wisedome of the prudent c let vs not esteeme such men to bee indewed either with wisedome and prudencie but onely with a diuelishe wisedome subtiltie and deceite which wil bring them to destruction for they vnderstande not their way Neither knowe they howe they ought to gouerne and guide themselues to doe their duetie and office belonging to their neighbour though they labour to make themselues beleeue that they are cunning and learned men but it is to make their profite to the hurt of our neighbours rather then they woulde misse and faile of their purpose This is not to vnderstand their way aright seeing that by such kind of doing they wander and stray out of the way so that they runne to destruction If suche prudent men had their eyes open for to see their destruction they woulde iudge that they did not vnderstande their way as at the last they shall both knowe and also repent it We haue an example heereof in the rich glutton Againe the answere made vnto the Goates doth also shew it But their repentance Wis 5. 3. Luke 16. 23. Mat. 25. 44. shal nothing profite them but the more to torment theÌ„ as our Lorde doeth wel signifie the same when hee threateneth to sende the vnprofitable seruant into darkenesse and when he saith that there shal be weeping and gnashing of teeth Whiles wee haue Mat. 25. 30. time therefore let vs take paines to vnderstande our way that wee may followe it But it might wel seeme that it is not needeful for man to vnderstand his way for to followe it and that there is nothing but foolishnesse and wickednesse therein and that by flying from it there shoulde bee rather wisedome and good discretion before God For al the imaginations of the thoughts of mans heart are Gen. 6. 5. 8. 21. euil continually Again The imagination of mans heart is euil euen from his youth Wherof it foloweth that al the waies of maÌ„ are nothing worth we haue al gone astray for their workes are wicked workes Let the wicked forsake his waies and the vnrighteous his owne imaginations and returne vnto the Lord. c. The answere Esay 55. 7. 59. 6. Iere. 18. 6. Euen as the seruant which forsaketh the worke that his Lorde and maister hath commanded him and giueth himselfe to his pleasure is wicked and slouthful euen so also hee which despiseth to walke after the worde of God who is our Lorde to whom wee al doe owe obedience and is giuen to liue after his fantasie is wicked and vnfaithful Contrarily as the seruant which wil truely shewe himselfe faithful and wise doeth carefully the worke of his maister as if it were euen his owne and indeede hee calleth it his because hee is bounde to do it and that it is his duetie and office to bee occupied therein Likewise if we wil shew ourselues wise prudent as we ought wee must apply our heartes and mindes to knowe the way which the Lorde in his worde doeth teach vs for to followe and walke diligently in the same Thus doing wee shal vnderstande our way not that it is properly ours not that wee haue chosen it of ourselues but because our duetie is to apply our mindes to know and to followe the way which hee teacheth vs and commandeth vs to holde Wee may say also that the way of Gods commandements is ours when he giueth vs grace to guide ourselues thereâ—n by his holy Spirite who maketh vs to delite therein and maketh vs that wee may truely say I haue had as great delight in the way of Psal 119. 14 thy testimonies as in al maner of riches They which vnderstand this way are wise and prudent and can gonerne themselues as apperteineth and as they know howe to auoide the snares of Satan and wil not bee deceiued thereby euen so their affections doe not stretche to deceiue any man Solomon doeth something signifie this same when hee saith But the foolishnesse of the fooles
to do our office what thing soeuer they lay to our charge Let it suffice vs that the holy Ghost doeth giue a certaine and true witnesse in our hartes that we desire not to bee angry but so much as possibly we can and as our office requireth it to be slowe to anger and to quiet strife for it lyeth not in vs to haue peace with all men when we beare the worde of peace and the message of reconciliation and that our sermons tende to leade vs to be of one minde and consent Nowe as this is the office and the duetie of Pastours of the Church euen so they which are taught by them ought of them to take example and to folowe them and not they them but Iesus Christ who speaketh and woorketh in them by his holy spirite 19 The way of a slouthful man is as an hedge of thornes but the way of the righteous is plaine When we haue any vocation in hand and that we earnestly set ourselues to do what our duetie requireth we are glad if wee finde therein no hardenesse and when we find nothing to hinder vs from going forward as God hath ordeined and commanded by his word yea if we haue any feare or reuerence theretoo Whatsoeuer God teacheth vs by his woorde is our estate our duetie and vocation which the scripture calleth way If therein wee woulde finde no let nor hardnesse which may stoppe vs from running our course let vs not be negligēt sluggish nor slouthful For they that are such are voyde of good courage and willing minde and therefore doe finde nothing of that which God ordeineth and commandeth easie to bee done but are so full as it is saide of let mee rest that they forbeare and cease from al good woorke least they should be pricked and get a thorne in their finger Solomon doth signifie it saying The way of a slouthfull man is as an hedge When as a way faring man meeteth with a very thicke hedge of thornes which doth Pro. 6. 6. stop him to go any further and to make hast in his way he is troubled and grieued euen so the slouthful man which is giuen to take his ease and to liue in ydlenes without caring but for to sleepe and to rest doeth finde that God which ordeineth to do after the estate and vocation wheretoo he is called troublesome and grieuous Solomon calleth the same the way of the slouthful not because hee walketh therein but for that in folowing the ordinance of God he should walke therin He compareth it vnto an hedge of thornes not for to gainsay that which is written in the lawe of the Lord nor also against that which our Lord saith but he speaketh after the opinion of the slouthful who is here called slouthful not for that that Psa 19. 8. 119. 14. Mat. 11. 29. he abstaineth from al kind of worke but because he delighteth not to walke in righteousnesse according to the worde of the Lord but doeth turne his backe against him and stryueth to doe the contrary Solomon doeth giue it vs so to vnderstande when against the slouthful man he setteth the righteous saying But the path of the righteous c. It is then yll spoken to attribute goodnesse to him which careth not to do wel therfore let vs not consent vnto thē which shal say of a man hee is a very good man but he is negligent slouthful hee careth not greatly for any woorke for it foloweth wel that if a man be righteous he is also readie to do wel and contrarily if he be slouthful that he maketh no count of goodnes nor of righteousnes consequently that it is euil spoken to say that the slouthful is an honest man but if hee be called a wicked man it is the trueth as Solomon doth teache it when against the slouthful man he setteth the righteous Speaking thus hee sheweth that the slouthful is a wicked man and that he is voide of al righteousnesse and there with that there is neither care nor diligence whereof wee must make account except so farre as wee proceede in righteousnesse and that wee bee not grieued to doe wel but that we delight therein and that we reioyce in it as in a thing that wee finde very easie to be done Solomō doth signifie this same by the plaine pathe For as the passenger which findeth his way cleane frō al hinderāces doth delight in his way euen so is righteousnesse the cause that man taketh pleasure to doe diligently his duetie and to do carefully his office Let the theeues couetous vsurers deceiuers and corrupters of Marchandizes euen kil themselues so long as they will with labouring let them be dayly at woorke and let them not cease neither day nor night yet do they not deserue therefore to bee called diligent for sith they are without righteousnesse there is nothing in them but slouthfulnesse And also when they shal bee well considered of wee shal neuer finde them contented but complayning that they cannot attaine their purpose and so their way is as an hedge of thornes Furthermore if such men might obteine their desires without any trauaile they had rather a great deale to do nothing at all then to worke For also it is not with any good desire they haue to spend the time well that they labour but onely they tende to keepe themselues from begging Moreouer forasmuch as that man which ceaseth to doe his dutie for to busie himselfe about nothing or wickednes doeth well deserue to be called and esteemed slouthfull therfore it followeth that theeues and all they which follow not righteousnes are woorthy to be counted slouthful and contrarily that all righteous men are diligent For by righteousnes they are led to watch and to labour and not onely to walke but also to runne by their path with great desire and earnest affection they haue to doe their duetie Wherein we may see that the number of the slouthfull is great and that the number of the righteous is verie smal 20 A wise sonne reioyceth the father but a foolish man despiseth his mother After the wonted custome of the worlde the fathers and mothers are very glad and ioyful when their children are aduanced to honour dignitie credit preheminence and authoritie and that they be politike and subtil to gather riches and temporal goods for themselues and set al their care and diligence to bee riche The Kinges Princes and rulers of the earth do reioyce when they haue a great multitude of subiectes giuen to flatter them and put themselues in danger for to mainteine their quarels and to serue their desires though they be against God They which despise God for to shewe themselues to be altogether at the commandement of their Prince are most commonly counted for the best subiectes and are most acceptable and best welcome For the kings and rulers of the earth doe set more store by themselues then they doe by God and woulde haue God
2. Sam. 15. commandeth Let vs also vnderstand that he doeth admonishe vs to put of al pride and highnesse of minde when hee threateneth him with destruction which exalteth his gate Wherefore let vs not be like vnto them which builded Babel nor like vnto Zennacherib Nabuchadnezer nor Absolom Wee are also exhorted after a sort that wee shoulde bee carefull to builde the Churche and house of God and to make ourselues freendes in communicating of our goods vnto the needie and in so doing we shal haue not onely gates made of corruptible stones but also eternal tabernacles in the heauens 20 The frowarde hearte findeth no good and he that hath a naughtie tongue shal fall into euill Wee may see before our eies that the wicked and froward haue temporal felicitie and ioy that they are at their ease and doe greatly florishe and therefore it seemeth at the first sight that Solomon standeth against experience when he saith The frowarde heart findeth no good c. But if wee consider the nature of the frowarde heart which is to deuise euil continually and to giue no rest vnto his minde wee shal knowe that the froward heart howe florishing soeuer hee bee shal not finde the good that is spoken of in this place for Solomon speaketh not heere of temporall goods which are common both to good and to bad but of those goods whereof Dauid speaketh in his Psalme 34. ver 13. If such goods are not founde by the froward heart it is no wonder for hee neither asketh nor seeketh it the which is required in the finding thereof and also hee is in abhomination too the Lorde Nowe the Lorde doeth not giue vnto the frowarde whome hee hateth and abhorreth that which hee hath ordeined properly for his children whome hee loueth and in whom hee taketh his delight Mat. 7. 7. Pro. 11. 20. but sendeth them euil whereinto they fal and perishe Solomon pronounceth this fal and perdition saying And he that hath a naughtie tongue shall fall into euill For although he speaketh heere of the tongue yet doeth hee not say any thing which is not ioyned to the former part and which followeth not also for sith there can come nothing out of the poke and sacke but that which is within euen so it followeth that it is necessary for the frowarde heart to haue also a lewd naughtie tongue the which speaketh frō the abundance therof And so they which speake euil cannot be said to bee good and honest men if they wil not lie and falsifie the vnfallible Mat. 12. 34. trueth which calleth the Pharisees which spake euil Generarion of vipers And also forasmuch as the frowarde hearte doeth finde no good he must then needes finde euil that if it bee in this worlde openly yet hel shal finde him And therefore let vs not bee enuious to be of a frowarde heart nor naughtie in our tongues but let vs folowe Solomon And because it is the gift of God wee must Pro. 4. 23. aske it of him 21 Hee that begetteth a foole getteth himselfe sorowe and the father of a foole can baue no ioy Forasmuche as it is a blessing of God to beget children and to haue kindred it is no reason that we should bee greeued when wee haue a multitude of children but confessing truely that it is the gift of God wee must therefore giue him thankes and praises in following the good old fathers which reioyced when the Lord gaue them linage And for to continewe in this ioy the fathers and mothers must bee careful and diligent for to enstruct their children in the Gen. 4. 1. 25. 21. 6. 1. Sam. 2. Luke 68. Ephe. 6. 1. Collo 3. 20. Ephe. 6. 4 feare of the Lord admonishing correcting and chastening them for to make them obediēt vnto God which commandeth them to honour their father and mother And for to obey them wel let them folow what S. Paul saith Children obey your father and mother in the Lorde for that is righteous Now for to leade them rightly thereto let the fathers and mothers bee careful of that which Saint Paul doeth admonishe them And yee fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord And this they must not doe onely with word but chiefly with holy conuersation giuing them good example let them followe also that which Saint Paule teacheth Let the elder men bee sober honest discrete sound in the faith in loue and in patience Otherwise the children in Titus 2. 2. steede to stande in feare to bee obedient humble and modest wil bee proude rebellious arrogant and dissolute and thus in steed too bee wise they shal bee fooles and in steede of giuing ioy to their parentes they shal bring them sorowe For hee that begetteth a foole c. Solomon hath already heeretofore foretaught vs this same And forasmuche as parentes do not conceaue any sorowe for their children except folly appeare the which cannot Pro. 10. 1. 15. 20 bee seene til they are past their infancie therefore it followeth that to beget is not taken for the first generation wherein the children haue no knowledge nor discretion but for the disposition that the children do get either by the negligence and wickednes of their parents or els by the wilfulnesse and obstinacie of the children themselues or els by them both If the disposition come by the fault of the parents then can they not of themselues bee sory for the folly of their children but doe rather delight therein take pleasure and reioyce thereat But wee must not thinke for al this but that Solomon saith ture for God can tel howe to finde out suche parentes conuert their ioy into sorow in raising vp their children against them or giuing vp their children vnto such wickednesse that they shal come to the gallowes or els by destroying both themselues and their children by diuers miseries and afflictions But if hauing doone their duetie by admonitions corrections and chastisinges they coulde beget none but fooles they shal be sorowfull but yet it shal be to the hurt of their children Wee may apply this same vnto Superiours and subiectes to Ministers and their people 22 A ioyfull heart causeth good health but a sorowfull minde drieth the bones There is no man but vnderstandeth and confesseth that if a sicke man doe willingly and gladly take Phisicke but that it may be profitable for to restore strength to the members weakened and good colour vnto the face againe which was decayed by sicknesse contrarily if a man bee vexed and troubled and that hee delighteth in nothing nor in any good medicine that is prescribed him it shal not profite his body but wil come to nothing and vanishe away without restoring him Solomon doth plainely pronounce it when hee faith A ioyful heart causeth good health but a sorowfull minde dryeth the bones And in this hee teacheth vs that wee may not giue
the Lorde and looke what he layeth out it shal be paide him againe Our good God beareth great loue and fauour towardes them that are poore and needie as the holy Scripture testifieth as hath beene alledged in the law in the Prophetes Apostles of foretime But men make no account of their aduertisements and admonitions neither doe they feare their complaintes and threatnings as is seene by the smal account that they make of the poore by the oppression outrage and violence that the poore strangers orphans and widdowes indure And that which is cause why these poore are so despised reiected and misused is the malice ingratitude and crueltie of men who are so readie to their particular profite and so greedie of gain that they think if they pill not thē which cānot defende themselues they make not their market halfe wel and if they shoulde ayde the weaker sort any whit at al or giue any almesse to the needie who haue not wherewithal to requyte it againe they shoulde susteine great losse and neuer be able to recouer it Thus by their disordinate desires they tende stil to augmentation at least wise they cannot suffer any apparance of diminition or losse But such people are abused as Solomon sheweth saying He that hath pity vpon the poore c. When one lendeth to an honest man hee feareth no losse but hopeth and is as it were assured that hee wil not be vngrateful but wil acknowledge and confesse the pleasure which he hath done him and restore willingly that which hee hath len thim yea with profit wil yeld some recompence for the pleasure which hee hath done him By a farre more reason ought wee to be assured that when wee haue done any good to the poore we shal not loose it but it shal be restored and wee shal haue a verie good recompence for wee haue not done it vnto a man but to God who taketh it not on this condition neuer to restore it againe but as pure and loyal readie to yelde it againe which he wil doe certeinly yea with vsurie by a maner of speeche as Solomon expresseth it by Retribution For this cause wee ought to bee readie and most willing to benefite the poore as Solomon striueth to teach vs heere And therewithal declareth vnto vs first the honour which God doth to them which haue pitie on the poore and doe them good giuing them the title of pitiful which is properly to him alone for he alone doeth benefit vs not being bound therto we can doe no good but what wee are bounde to doe and should not once think to receiue any recompence for the same again but rather should acknowledge that wee are vnprofitable seruantes to thinke that any one is boūd to vs. Our Lord Iesus Christ sheweth this wel Luk. 17. 7. But our good God giueth vs suche titles to aduertise vs that wee bee his folowers and as wee woulde that hee shoulde doe vnto vs so wee shoulde doe to others beeing certaine that hee wil recompence vs wel Hee declareth secondly that God requireth not of vs with rigour that which is his but hee taketh it by borowing Mat. 5. 7. Luk. 6. 36. to the end to restore it as though hee were bound therto although to him al thinges appertaine And so to speake properlie it is God which lendeth or rather giueth vs al thinges to vse and dispose and distribute to his familie and wee can neither giue nor Psal 24. 50. lende to him Notwithstanding this is not to say that Solomon speaketh not wel when he saith One lendeth to the Lorde For one may say that hee iesteth with vs because of our rudenesse and ignorance as a mother doth with her children to giue vs more easily to vnderstande how readie the Lorde is to benefite vs when hee reputeth that which is his owne to bee lent him by vs and wil restore it to vs as though hee were bounde theretoo and as though hee had some thing of ours in his handes A man may also say that hee speaketh after our maner of speeche For when wee haue giuen any thing to any one which is not base conditioned and that wee hope hee wil acknowledge it and render vs againe the like or better wee say that wee haue lent him it Or if one haue giuen vs any thing and that wee bee willing to requite it againe wee say that wee haue but borowed it Thirdly hee declareth vnto vs the liberalitie of our God when hee sayeth That hee wil restore the retribution to him that shal haue lent For of his grace hee maketh himselfe as detter when it is said That hee wil restore It is meete to vnderstand and say that it is of his grace seeing hee can be in dette to no bodie and al are in det to him and there is none that can paie that det And as if one had done him some great pleasure and had merited to be recompenced therefore hee promiseth retribution declaring that hee wil not onely render that which hath bene lent him but also wil giue hyre and profite to him which hath lent it him Retribution is made first in this worlde when God doeth giue suffisance and contentment to them that are pitiful to the poore although it seeme often that they haue but litle Secondly it is made in the last resurrection For the rest because mention is made heere of restoring and retribution the arrogant Psal 37. 9. 16. 17. Mat. 25. 34. dreamers which demaund recompence of their good deeds woulde heere founde their merites and say that in dooing good they gaine the kingdome of heauen But it is an easie thing to shew them that they are abused for seeing the heauenly kingdome is the retribution and inheritaunce of our father which hee hath prepared for his children before the foundation of the worlde it foloweth that one can not merite it for wee were not before the foundation of the worlde and so children cannot merite the inheritance of their father what seruice or duetie soeuer they doe to him For they neither doe nor can doe any good to their father which they are not bounde to doe If it bee so with men which can leaue their children but temporal thinges and of smal enduraunce It is not fit that wee shoulde bee so arrogant as thinke to come to the heauenly kingdome by our merites and binde God to vs to giue it But the kingdome of heauen is called hyre rewarde or retribution because it foloweth our paynes and labours our workes and good deedes not that they are worthie thereof but that it pleaseth God so to accept them and that hee himselfe maketh them For it is God that woorketh in vs both the wil and deede Phil. 2. 13. according to his good pleasure Heereby wee haue a good argument to knowe that retribution commeth not by our merites but by pure grace and liberalitie Also it woulde bee no inconuenience to say that
striueth to thinke wel say wel and do wel We ought to knowe manifestly that God is the authour of suche steppes according to the testimonies aforesaide and that Solomon speaketh heere of the steppes of him that forceth himselfe Hee sheweth it som what whē he vseth in his speach here a worde taken of force and puisance and signifieth man whereby wee are admonished that if we haue any powerto apply ourselues to wel doing that we shold acknowlege it to come of god not attribute any praiers to ourselues for the same but let vs say The Lord is my strength Exod. 15. 2. Iob. 12. 13. praise he is become my saluatiō with him is wisdom strēgth counsel and vnderstanding Then seeing it is so that our steppes are the Lordes whose works are incomprehensible to man it followeth Psa 28. 7. 6◠35. Esay 12. 2. that man of himselfe knoweth not what hee hath to thinke deliberate say or doe to flye from vice and followe vertue as Solomon sheweth saying Howe then shall a man knowe his owne waies Heere hee speaketh of man according as if hee were sonne of Adam and of nature corrupted also hee sheweth it somewhat when in his speach to signifie man hee vseth this worde Adam and though hee vsed it not yee wee ought to vnderstand it so seeing that God hath created man from the beginning to his owne Image and likenesse and hath made him right or streight but being corrupted by sinne hee hath made himselfe ignorant dul and bruitishe not because he hath not naturally sufficient knowledge of the good way which he ought to holde to the ende hee bee made inexcusable if his life and conuersation bee not such that by the same God may bee glorified as hee ought When therefore Solomon addeth this present interrogation it is as though he saide If man indued with vertue haue Rom. 1. 18. neede to beeguided and gouerned by the Lorde by a farre more reason the sensual man which makes no account to resist the affections of his fleshe shal haue no vnderstanding to knowe that which hee ought to follow neither maketh he account therof but rather goeth astray To knowe therefore and to vnderstande our way not that which we imagine or finde good in our owne sight but that which God sheweth vs by his worde which is called ours because wee ought to followe it without declining either this way or that way but to obey vprightly our Lord god it is meet we renoūce our natural corruption to wit our first Adam that the holy Ghost fortifie vs and giue vs courage and teache vs the right wil of God wherein lyeth our way otherwise wee shal remaine dul and ignorant It is not therefore in vs nor in our free wil to doe or vnderstande that which is our duetie Neuerthelesse when God calleth vs and teacheth vs by his worde wee ought to striue to walke in the way which hee sheweth vs and not ceasse to craue his conduict without attending newe inspirations nor that hee should take vs visibly by the hande for to leade vs for the worde that is spoken to vs dayly is sufficient to doe that same for by it the holy Ghost teacheth vs and guideth vs if we stop not our senses and drawe backe ourselues 25 It is a ruine for a man which deuoureth holinesse and after the vowe to make enquirie Because wee see not God with our eies and that we heare him not with our eares neither also it seemeth vnto vs that hee neither heareth nor seeth vs for this occasion wee are not afraide to depriue him of the honour which wee doe owe to him and are abused so farre that wee thinke not of the euil which wil come to vs thereby This while wee ceasse not to be in danger of perdition as Solomon signifieth when he saith It is a ruine for a man c. Heere Solomon hath regarde to that which is written of vowes in the lawe as God woulde that Leuit. 27. 9. Num. 30. 3. Psa 76. 12. one shoulde doe him this honour to holde holy that which he hath vowed to him not to applie it to prophane vses but to yeeld it to him according to his promise made Also when by baptisme we are dedicated to him and sanctified by the worke we ought to offer ourselues continually to his seruice and to separate ourselues from all prophane thinges to the ende that wee bee holinesse to the Lord. Exo. 22. 31 Leui. 11. 44 19. 2 1. Pet. 1. 14 and that we yeelde ourselues to him according as wee haue promised and also he calleth vs thereto and commandeth vs You shal be holy vnto me otherwise we shal deuoure holynesse appliyng it to another vsage then is lawful and this shoulde bee after the vowes to make inquirie howe wee shoulde bee deliuered from rendring them to doe then as wee woulde ourselues And in this sorte wee iest at God to be iested at of him again and to be destroyed as we wel deserue then to the ende that wee fal not into such inconuenience let vs followe with perseuerance that which Saint Paule teacheth vs I pray you therefore brethren that you offer vp your bodies Rom. 12. 11. 2. Cor. 6. 14 a quicke sacrifice holy and acceptable vnto the Lord which is your reasonable seruice 26 A wise king dispearseth the wicked and bringeth the wheele ouer them Because there are not many kinges princes and superiours in the worlde which make account of vnderstauding or dooing their duetie but despising gouernment and administration they giue themselues to pastime and against all right and reason fauour them Psa 2. 10. Deut. 17. 18 1. Kings 3. 9. that are wicked afore the good and the iust For this cause Solomon knowing that they had neede to be well admonished too the ende they might returne to doe their duetie wel or else be the more inexcusable is not content to haue so often afore warned the kinges of that they had to doe but againe here he admonisheth them of their duetie saying A wise king c. Wherein first of all hee sheweth that kinges haue neede of wisedome according to the admonition of Dauid And therefore they ought too bee carefull too regarde the woorde according as it is commaunded them and that they praye with Solomon Thou shalt giue to thy seruant a heart which hath vnderstanding to iudge thy people and to knowe the good from the euil If kinges be so wise they wil not only vnderstand that which they haue to doe but also minister right to euerie one according as it appertayneth Which thing Solomon sheweth vs heere although he expresse but dispersement and scattering of the wicked for this is done to conserue the right to the good and to make them liue in peace Hee sheweth moreouer that kinges ought to bee mortal enemies to the wicked in such wise that as a mightie king pursuing his enemies and smiting
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
That he doth al things and blameth the foole which hireth folkes to doe his businesse It may seeme at first view that Solomō reputeth thē fooles that haue hired seruantes vnder them to doe their woorke in the house or in the towne or in the fielde and herein hee should blame the good antient Fathers and good Kinges which haue had a multitude of persons in their wages and himselfe also for hee had no smal company to serue him as the holie historie reciteth But Solomons intent was not suche For also it is lawful yea necessarie that they Eccle. 5. 10 Exod. 18. which haue much to do set many about it to helpe and aide them For what force vertue or sufficiencie soeuer they haue they cannot perfourme al. And chiefly when a man hath store of goods he vseth deedes of charitie when hee hyreth poore folkes to let them gaine their bread paieth them their wages faithfully It behooueth also as there where are many goods are many eaters so there where are many things to doe must be many workers as Iethro sheweth it to Moses Solomons intent therefore is to praise them which are so growne and augmented in vertue that feeling their ablenes they wil not be idle but rather of free courage employ themselues to do al things which are for their calling and duetie and so they put the talents of the Lorde to profite And contrariwise his meaning is to blame the foolish naughtipackes which despise al vertue also are void therof and therfore they neither can nor wil apply themselues to their worke but rather hire folks for wages not regarding if they be sufficient or if they haue courage to do wel As Solomō marketh it when he saith That the foole giueth wages to the transgressors That is to them which passe ouer or aboue that which is their duetie despising it and rather giuing themselues to doe the contrarie And heerein is accomplished the common prouerbe Like maister like man Vnderstande wee therefore that it behooueth vs to increase daily in vertue to the end we may need no Vicar Suffragan nor Liefetenant but that hauing negligence sloath in disdaine despising al ease delight and pleasure of carnal rest wee may giue ourselues carefully to doe our duetie yea when for the same wee must endure afflictions and calamities iniuries and wronges reproche and ignomie Let vs folowe Moyses who carefully and faythfully did his duetie what difficulties soeuer came as one may see it in the scriptures Now although such care appertain chiefly to greatmē of the earth as likewise the first worde of this sentence signifieth it the which we haue expounded mightie and one may terme it Maister Lorde Num. 12. 7 Hebr. 3. 2. 5. 11. 24. excellent and vertuous and that it apperteineth also to al thē which haue any gouernment or superintendance for they ought aboue al men to acknowledge the honour wherein God hath placed them and not to be vnthankful for the same as Kinges and Princes of the earth which are falne a sleepe in their owne delightes drunk with worldly pleasures pleasing themselues in their owne loftines and meanewhile make no account to doe their duetie but hyre men for wages yea negligent men who most commonly ouerturne right And although the Pope and his great Minions Cardinalls and Bishoppes bee not so exalted by God but rather by the Deuil whome they serue and doe homage too yet neuerthelesse because they vaunt themselues to be Vicars of Iesus Christ and successors of the Apostles which were men sufficient enough to doe their office and applied it for this cause we wil put them in the ranke and number of fooles which do nothing but haue their Vicars suffragans the which they hyre for benefices take no care if they be honestmē or no for why they wil haue thē no better thā thēselues and if they were honestmen they would not be serued with suche but rather would burn them Although I say that greatmen aboue al others ought to be careful to do their duetie themselues yet neuerthelesse it is meete that al they that are called to the knowledge of the trueth make profession to be Christians be careful to imploy themselues faithfully to do al things which are for their estate duetie and office as wee are wel taught the same in the similitude of talents Meanewhile let vs take heede of such pride and presumption Mat. 24. 25. 2. Cor. 3. 5 Phil. 2. 13. not to esteeme ourselues so mightie that of ourselues we may fulfil that which is our duetie seeing wee are not able enough to think any thing of ourselues as of ourselues but our ablenesse and might is from God It is also he which woorketh in vs both the wil and the effect according to his good pleasure Also when Solomon saieth That the mightie man doeth c. Hee wil not establishe free wil but that wee should giue ourselues to worke without trusting to our neighbours For God appointeth vs not making vs vertuous and able to liue without doing any thing passing away the time pleasantly but that we labour al our time 11 The foole which beginneth his follie afreshe is lyke a Dogge returning to his owne vomit By the corruption and wickednesse of our nature wee are despoiled of the true knowledge of God without the which we haue neither religion nor reuerence nor feare of him so that wee are depriued of al wisedome and are fooles without sense reason and vnderstanding And there is none but of himselfe is suche a one what worldly wisedome soeuer he haue for al the imagination of the thoughtes of the heart of man are onely euil at al times and Gen. 6. 5. 8. 21. Psal 14. 1. 2. 3. the conceiuing of the heart of man is wicked from his youth vp And therefore Dauid maketh great complaintes thereof and so of ourselues we are ignorant blinde wicked and naughtie and can not bee otherwise vntil suche time as God lighten and regenerate vs giuing vs true intelligence of his worde and reforming our heartes to the ende wee may liue after the same for this word is our vnderstanding and wisedome and therefore we ought to receiue it and imprint it in our heartes to the ende it may make vs vomit al the follie of our natural corruption and that we may bee wel purged from our filthinesse and infections and that we vomit it in suche sorte that wee neuer returne theretoo againe but that we haue it in horrour and disdaine and that wee flye it as poyson and feare it as a mortal pestilence otherwise our later condition woulde be farre woorse then the former and we should giue Satan a more easie accesse then he had afore Solomon marketh vs out Mat. 12. 43. 2. Pet. 2. 20 the corruption and returne to the same when he saieth The foole which beginneth his follie afreshe And after hee noteth the miserable condition saying
Thirdly the people felt it by experience in the tyme that Ioseph gouerned in Egypt also vnder the reignes of Dauid Iosias and Ezekias they haue knowne it and nowe where the righteous doe rule bee it eyther in the Churche or in the ciuile pollicie the people are very happy and so they reioyce For to reioyce after this sorte is to haue the possession of the thinges for the which wee ioy Contrarily to lament them when Solomon addeth But when the wicked are in authoritie it is to be depriued of prosperity to be in misery trouble to go vnto ruine destruction Otherwise the present sentence could not be verified For the worldly carnally minded do not delight that the righteous shold multiply or haue domination but they reioyce when the wicked which are their like doe growe in number beare the authoritie They cannot taste the prosperitie they haue vnder the reigne of the righteous euen as the children of Israel when Dauid Iosias Ezekias other righteous reigned As they haue wel shewed when they confessed not the blessings and graces that God bestowed vpon thē when such men ruled and when they triumphed during the reigne of the wicked as if they had won al. They were accursed not knowing that the wrath of God was kindled against thē his vengeance prepared for to destroy them Let vs therefore vnderstande that we haue good cause to be glad when we are ruled by righteous men for therin God doth shew vs that he loueth vs fauoureth mainteineth vs. And when he giueth vs wicked rulers we haue cause to sigh and lament and to confesse that we haue grieuously offended and therefore that God reiecteth vs to destroy vs except wee returne vnto him Let vs also vnderstande that the principal of the world are admonished to giue themselues vnto righteousnesse whereby they handle the wicked rigorously and sharpely and the good gently and softly that their subiectes may liue vnder them in peace and therein to reioyce not after the desires of the fleshe but after God and that they which haue to ordeine Magistrates let them diligently and straightly looke of what conuersation they haue bene from their youth that they bring not in suche wicked men as were Pharao Saule Roboam Achab and other wicked vnder whome the people suffered much as the holie histories doe witnesse And if in the common wealth and administration of the ciuil pollicie we ought to be thus careful to choose good men by a stronger reason then must we haue regard vnto the Ecclesiastical ministrie where the gouerning of soules is required which are farre more precious then the bodie and the goods For the wicked Prelates by the tyrannie of their traditions and inuentions doe greatly torment mens soules and so do make them to lament and sigh first of al in this worlde secondly in hel But the good and faithful Preachers of the pure truth do cōfort the children of God assuring them of their saluation as they are commaunded to doe And the people which haue suche Ministers ought to reioyce as they are Esai 4. 1. 52. 7. admonished to doe 3 A man that loueth wisedome reioyceth his father but he that feedeth harlots wasteth the substance Solomon hath saide before that the wise sonne reioyceth the father and nowe he saieth A man that loueth c. Wherein hee Pro. 10. 1. sheweth that wisedome is meete for euerie age and also that olde age exempteth not vs from the duetie that God requireth and commandeth that wee should giue vnto father and mother the which Solomon doth not now name yet his intent is not to exclude her but it is only to auoide prolixitie and tediousnesse For he laboured to giue vs quicke short sentences without any derogation to the commaundements of God And this is not without cause that hee sheweth not onely vnto children but also vnto the aged that suche is their duetie towardes fathers and mothers to wit to bee giuen vnto wisedome to loue him not onely with worde but with deed learning thereby to leade an honest holie righteous and vpright conuersation by the which God may be honoured and our parents succoured in such sort that they may reioyce haue cause in their children of praising God and to giue him thankes For for the greatest part when men are aged they persuade themselues that they haue nothing to doe to obey their fathers and mothers indeed they cast off and reiect the fatherly yoke Some thinke their fathers and mothers liue too long as did Absolon who persecuted his father 2. Sam. 15. Gen. 9. 22. 4. 8. 26. 34 35. 28. 8. 9 to death Some againe doe scorne their fathers as old dreamers and doaters as did Cham vnto his father Noe. Other some worke wickednesse for to grieue and vexe their fathers and mothers as did Cain who slue his brother Abel and as Esau who tooke wiues for to vexe his father mother They that desire the libertie of the fleshe and which by pride arrogancie do reiect the fatherly yoke count themselues valiant and not to be fainte hearted and doe count them doltes which perseuer and continue in the obedience of fathers and mothers but contrarily the holie Ghost pronounceth that they are wise and doe loue wisedome and so haue no faint heart neither are doltes but strong and valiant for they can wel tame their carnal and vnbridled lustes Solomon doeth shew it vs briefly By louing of wisedome For whosoeuer loueth wisedome is also againe loued of her and shee instructeth him in al knowledge and vnderstanding and armeth him with counsel discretion with power and constancie with modestie sobrietie and temperancie shee decketh him with chastitie and shamfastnesse Solomon doeth shewe this same when against louing of wisedome hee setteth to feede or to entertaine harlots and against reioycing of the father he setteth wasting of the substance saying But he that feedeth harlots c. Vnder feeding of harlots hee comprehendeth al maner of vntemperancie as pompes sumptuousnesse gluttonies and drunkennesse daunces and games and other dissolutenesse whereby wee are ledde to make excessiue exspenses and to spoyle muche substance vnprofitablie and to the hurt of other the which is not to reioyce him but rather for to vexe him and to bring him sorowe Let vs also note that reioycing of the father is by wisedome to mainteine him and to preserue his goods and to feede him therewith or if he haue no substance that the sonne should learne to bee a wise stewarde of that which hee possesseth so that hee may helpe the necessitie of his father Solomon had good regarde heereunto when he saide not He wasteth the substance of his father but generally and indefinitely he saith He wasteth the substance For where the fathers and mothers want the children are bounde to bestowe their owne substance for to succour them Diuers doe vnderstande by wasting of the substance the loosing of
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
shoulde be ashamed thereof yet should we thanke God who by such Doctours helpeth our rudenesse and weaknesse and maketh that profitable vnto vs which at the first sight offereth it selfe before our eyes and in our fantasie to be vile and contemptible and as a thing of no price nor estimation And also the wise man doeth cal them The smal thinges of the earth Wherein againe we should haue shame for we should be wholly occupied to consider spiritual and heauenly thinges for to be preserued in wisedome to knowe to gouerne ourselues and to spende the time as we ought in woorking diligently and couragiously without dout or feare and should not suffer our weakenesse to make vs slouthful negligent or our highnesse to turne vs away from our office and duetie and we must looke downe to the earth and towardes lowe smal weake contemptible things for to be taught of thē Wherein we may know that we haue nothing to bragge ourselues of nor to challenge any excellencie Notwithstanding we are so pleased with ourselues that eyther we can not or we wil not take heed from esteeming ourselues if wee feele and perceiue in ourselues any strength and power any cunning or aptnesse On the other side we loue so much the ease delightes and rest of our fleshe that we make ourselues beleeue wee are weake and should marre ourselues if wee should labour or by distrust and feare giue ourselues ouer to the gouernment of those whom we esteeme mightie no man dare come neere vnto the great Lords least they should displease them though with them he might employ himselfe to doe what God commaundeth him It is the custome of those which wil doe nothing to alledge they are feeble and weake to be excused and borne with and that they might eate their bread in idlenesse and without dooing any thing But the wise man wil receiue no suche excuses as hee doeth plainly shewe when he bringeth foorth the Pismyre and declareth that it is a people that hath no strength that yet they labour in sommer which is the appointed season to gather and to lay vp victuals in store And Pro. 6. 6. this is that which Solomon sheweth vnto the slouthful And therein he sheweth that we must in the appointed time and season applye ourselues after the power and wisedome that God hath giuen vs and that in so doing there shal be no season so sharpe wherein we shal not obteine whatsoeuer shal be necessarie for vs. For to prouoke vs the more to take paine and not to flye backe for our weaknesse that we should labour to folowe our vocation and to perseuer therein hee setteth before vs the Conies which are without strength haue no resistance but flye and sodeinly run away at the barking of the least whelpe that is and yet notwithstanding are so continually in scraping that they wil atchiue to pearce euen the very harde rocke for to make themselues lodging and to hide themselues therein The rockes saith Dauid are a refuge for the conies Psa 104. 18 Mat. 16. 18 1. Cor. 10. 4. Therefore let not our feeblenesse make vs cowardes Let euery one of vs occupie himselfe after his capacitie and abilitie taking the rock which is Iesus Christe for his refuge And in this sort we shal bee in great safetie And to the ende that wee shoulde not looke for the protection and sauegarde of the great lordes and mightie of the earth or if wee be destitute of their guiding and gouernement Let vs not be discouraged as were the Iewes In the thirde place he 1. Sam. 8. 5 setteth before vs the Grashoppers saying they haue no king yet are they strong and are guided valiantly as people expert in the warres as he expresseth saying they go foorth al by bandes that is to say they assemble and gather together a great multitude and by heapes as those which God sent into Egypt And also the holy scripture for to signifie a great power speaketh so of grashoppers Though wee bee destitute of temporal protection yet let vs not Exo. 10. 12. Iud. 6. 5. 7. 12. leaue of to beare ourselues valiantly knitting ourselues together by faith beeing assured that wee haue the king of kings for our protectour and gouernour who wil not forsake vs but will giue vs weapons to resist the infernall and hellishe powers And therefore what euill soeuer the worlde or the Deuill doe inuent against vs let vs not bee discouraged but let vs folowe Saint Paules admonition Put on the whole armour of God that ye may be able to stande against the assaultes of the Deuil And because Ephe. 6. 11. the greatnesse and authoritie of men is often cause that the smal and weake dare not doe that which belongeth to their office the wise man fourthly setteth before vs the Spider that is verie weake yet doeth shee not feare to haunt the Pallaces of Kinges and there to spinne her webbe crossing and trauersing one while taking one side and an other while an other for to spread her web and to make it so long as euer she can Euen so let no highnesse of Princes turne vs away from dooing our duetie and that we shoulde not largely doe whatsoeuer belongeth vnto our office According to some mens iudgement by the Pismire that laboureth willingly and without constraint men are rebuked for that they wil not labour but by compulsion By the conies they are reproued for their ouermuch boldnesse By the Grashoppers which flie keeping their orders they are rebuked that though they haue kings princes and magistrates yet do they not obey them but would rule ouer other By the Spider in kings pallaces we haue an example of labour and signifieth that they that rule the common wealth ought aboue al thinges to be vigilant and careful 29 There be three things that order wel their going yea foure are comely in going 30 A Lyon which is strong among beasts and turneth not at the sight of any 31 A lustie grayhounde and a goate and a king against whome there is no rising vp When a man walketh blamelesse in his maners and conuersation applyeth diligently himself to do his office we say he goeth right and if he doe the contrary we say he goeth astray and that hee walketh not in the right pathe and so wee cal the life of man a pathe a step or a way After the which manner of speaking the scripture agreeth Gene. 5. 22. 6. 9. 12. for to be the more familiar vnto vs as it is saide that Enock walked with God and Noe was perfect in his time walking with God and al fleshe had corrupted his way vpon earth And because that albeit that God often doeth admonishe vs by his woorde to walke honestly yet doe wee make no account thereof and wil not acknowledge what our duetie is For this cause to rebuke our negligence or rather our malice God setteth beastes before vs declaring vnto
to draw her sonne vnto obedience and to teache him what is his duetie that hee shoulde not bee vnthankeful nor rebellious 3 Giue not thy strength vnto women nor thy waies which is to destroy kings God by Moses taught kinges their lesson and what they should Deut. 17. 16 17. doe Nowe Dauid had sworne vnto Bethsabe the mother of Solomon that her sonne shoulde reigne in his steede after him for this cause she teacheth her sonne the same lesson In the which GOD saith that the king shal not take vnto him many wiues According to the which lesson she saith vnto her sonne Giue not thy strength c. That is to say Giue not thy minde to followe and delight in many women for to weaken thy selfe both body and minde with them and to consume thy substance in mainteining them and to entertaine them in pleasures pompously voluptuously as whoores doe dayly desire and are as vnsatiable as graues the which is the ouerthrowe and destruction of the rich and mightie as the Giants Gen. 6. 7 Iudg. 16. and Sampson haue prooued by expreience and now Bethsabe doth declare vnto her sonne when she addeth Nor thy wayes which is to destroy kings For this is as much as if she said howe great and mightie soeuer men be yet if they be giuen vnto women they seeke their ouerthrowe destruction the which also faileth not though it belong before it come as Dauid hath tried it for a certaine time in the persecution of his sonne Absolom as God had threatened him And with the same destruction is Solomon threatened And the executiō thereof was doone vpon his sonne Roboam We might also say that she saying Giue not thy wayes c. doeth admonish him that by his manners and conuersation he should not giue 2. Sam. 12. 10 1. Kin. 11. 11 12. 16 any euil example the which woulde sende such kinges vnto destruction as shoulde followe it or that woulde more ouerpasse him as wee may see in Roboam After some mens iudgement this mother doeth exhort her sonne to be well contented with the kingdome that God hath giuen him and that he shoulde not striue to subdue the other kinges for to get their countries and further to enlarge his dominion Al such exhortations are very fit and necessary to frame the manners of kings they do agree very wel vnto the lesson that is giuen them neuerthelesse the most apte Deut. 17. sense in my iudgement is that this mother doeth exhorte her sonne not to apply himself to any thing that might worke his ouerthrow when hee should be king for the custome of the Hebrewes is to vse the singular for the plural and plural for the singular And so it shoulde bee as if shee saide giue not thy wayes while thou art a king to destroy thee 4 It is not for kinges O Lemuel it is not for kinges to drinke wine nor for princes strong drinke Wine is created in differently for al men Al creatures of God are Psa 104. 15 1. Tim. 4. 4 Rom. 14. 21. good and nothing is to be refused when it is receiued with thanks giuing Wherevpon wee may knowe that although it is good neither to eate fleshe nor to drinke wine yet neither the vse of wine nor of other sweete and pleasant drinkes ought to bee forbidden kinges and princes of the earth seeing also that kinges are commonly better able to furnishe themselues with delicates then other And therefore let vs vnderstande that the vse of wine is not heere forbidden to kinges but onely the ouermuch pleasure that is taken therein and the excesse that is committed in it though nothing els is spoken of but drinking for the scripture in diuers places to expresse Gen. 19. 31. Psal 69. 13. Mat. 24. 8. intemperancie and drunkennesse doth speake but of drinking And wee also in our language when wee woulde expresse the intemperancie of some men doe say plainely and simply they drinke or that they are drinkers The which is much to be blamed in al persons for the scripture forbiddeth excesse to all men and depriueth al drunkardes of the kingdome of God But mention is made heere of kinges and princes for diuers causes The first is that this exhortation is directed vnto Solomon the sonne of king Dauid who was ordeined king after his father whose mother did onely priuily exhort him for being a woman shee had not the publike administration The seconde is that the kings and gouernours aboue al other shoulde bee temperate and sober for seeing it belongeth to them to punishe excesse dissolutenesse riotousnesse and offences therefore they shoulde serue for an example vnto the common people so that they may not be checked Awake ye drunkardes Esay 1. 5. Esa 56. 12 5. 11. 12. and weepe c. And forasmuch as they are iudges they ought so to guide themselues as that in iudging other they condemne not themselues and that it should not be reproched them cast in their teeth Why seest thou a mote in thy brothers eye and considerest Mat. 7. 3 not a beame in thine owne eye The thirde is that the kinges and great Lordes because of their great riches doe liue for the most Rom. 2. 1. part carelesly and idlely and for to passe away their time ioyfully and merily keepe good cheere making feastes drinkinges bankettes suppers and reare suppers superfluous excessiue and drinke and Esay 28. 7. 8 eate almost til they bee ready to burst and to spue as they are blamed for it 5 Least hee drink and forget the decree and change the iudgement of all the children of affliction The mother of Solomon doeth not set downe the former reasons but to auoide prolixitie and tediousnesse shee toucheth the chiefest and principal that is that if kinges be giuen to wine there is danger that they making no account of the lawe of God shoulde ouerthrowe the right of the poore Wherevpon we must first note that which is written When the king is placed in the throne of his kingdome then shal he write out for himselfe a booke of this Deu. 17. 18. 19 lawe wherein there is shewed vnto him that hee ought not in any wise to turne away from the lawe of God neither by contempt nor by forgetfulnesse much lesse by scorning or mocking And for to auoide these thinges he ought to take heede and beware of wine Pro. 20. 1 Osea 4. 11. Esay 28. 7 Esay 1. 23. Psa 82. 5. 6. 7 For wine is a mocker c. Whooredome wine and new wine take away the heart But they also haue failed by wine and haue gone astray by drunkennesse Secondly let vs note that the great men of the earth despising the decree and scorning thereof doe giue themselues vnto corruption as they are blamed therewith Wherevpon God complaineth of them with threatening them And this is that which the mother exhorteth her sonne to do fearing least by
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