vnto vs the Scripture counteth it ours For hee hath made him to bee sinne for vs which knewe no sinne that wee shoulde bee made the righteousnesse of God in him Albeit then that the holy Scripture doeth attribute righteousnesse vnto vs and also all felicitie and eternal prosperitie therevnto yet let vs not thinke that it either magnifieth vs or our workes or our power or our free will but it confesseth that God wil suffer his graces and giftes to bee lost but doth make them to bring foorth good fruite which remaine for euer Thus doeing hee rewardeth his gifts and graces in his faithful seruantes encreasing gift vppon gift and grace after grace Solomon doeth shewe it wel when hee doth attribute vnto righteousnesse the guiding and directing of the way and deliuerance Let him therefore which reioyceth reioyce in the Lorde as Ieremie saith O Lorde I knowe that the way of man is not in himselfe neither is it in man to walke and direct his steppes Iere. 10. 23. Iere. 31. 18. Ezec. 36. 27. Againe hee prayeth Conuert thou mee and I shall bee conuerted Againe Ezechiel saith And I wil put my spirite within you and cause you to walke in my statutes and yee shall keepe my iudgementes and doe them In this sort we wil walke and gouerne ourselues in a sounde conscience righteousnesse and vprightnesse by the which wee wil so direct our wayes that wee shal not goe astray to bee lost for euer but shal escape al dangers albeit that it seeme vnto the eyes of the wicked and to the feeling of the fleshe that wee bee miserable and vtterly vndoone and lost without remedie Contrarily the wicked and vnfaithful which haue no feare nor reuerence of God which haue no hope in his goodnesse and trueth nor no humanitie or faithfulnesse towardes their neighbours doe nowe glory and reioyce in their vngodlinesse malice wronges and cruelties wherein they walke without feeling of conscience and therein are very quicke and sharpe and thinke wel that they shal remaine vnpunished and shal enioy their wishe and desire the which for to attaine and enioy they vse subtilties and craftie dealing maliciousnesse and crueltie and doe settle and assure themselues therein But they are greatly deceiued for they shall perishe through their owne euil by the whiche they thought to mainteine themselues Solomon hath alreadie pronounced it in the thirde and fifth verses and nowe againe hee saieth But the transgressours shal be taken in their owne wickednesse The Psalmist saieth But malice shal slay the wicked What maliciousnesse then or crueltie soeuer that the wicked and vnfaithful doe Psal 34. 21. inuent yet the perfit and vpright men which haue sounde consciences and doe not ymagine any thing either against the honour of God or against the profite and saluation of their neighbours ought not to bee afraide nor doute whither they shal escape out of their wicked enterprises seeing that the faithful in al times haue experimented and tried the helpe and succours of God and his mightie deliuerance seeing also that which is the chiefest that God who cannot lye hath promised it as the scripture doth often witnesse 7 When a wicked man dyeth his hope perisheth the hope of the vniust shal perish There is no man in this worlde but liueth in some hope the which we al shewe foorth by the woorke wherevnto we apply ourselues and by the counsels and purposes that we intende and by the enterprises that we take in hande For except wee tende to some ende and do looke for some gaine of our works which should continew and bring some profite delite honour or glory wee shoulde be negligent and not careful to apply ourselues to something True it is that sometimes wee wil busie ourselues about some woorke and wil take in hande some enterprise without hauing respect to the ende but in pursuing the thing wee conceiue some hope which maketh that man is more diligent about his woorke and because hee hopeth wel of his woorke his harte and stomake increaseth and hee goeth forewarde the more earnestly and with greater affection Nowe as the woorkes are diuers and the purposes and the enterprises also and that there are both good and bad and that by the good wee tende vnto a good ende and by the euil vnto an euil end and that the one cometh of a good desire sounde consciēce and so is wel ruled and the other from mallice and frowarde conscience and thereby is peruerse and misgouerned euen so also the ende thereof is contrarie the one sorte obteine according to their hope and the other are void of their expectation Solomon hath shewed it vs here aboue in the 10. chap. in the 24. 25. 26. 27. 28. 29. and 30. verses And nowe speaking of them which are voide of their hope he saieth when a wicked man dyeth his hope perisheth c. The first parte of this threatening may haue twoo meanings and both true For first of al when the wicked doe see themselues to prosper in this worlde they delight and reioyce in themselues they promise vnto themselues perpetual felicitie and doe brag and boast so much as they can hoping that al shal goe wel for them and that no euil shal happen vnto them Dauid saieth For the wicked hath made boast of his owne hearts desire and the couetous blesseth Psal 10. 3. Psalm 9. 17. Wisd 5. 14. himselfe but they feele the contrarie as Dauid saith The wicked shal turne into hel And thus it is true that the hope of the wicked shal perish when hee dyeth The hope of the vngodly is like the dust that is blowne away with the winde and like a thinne some that is scattered abroade with the storme and as the smoke which is dispersed with the winde and as the remembrance of him passeth that tarieth but for a day Secondly when the wicked is mightie in credit in autoritie in riches in Lordships and in other things which are esteemed of in this world many do set in foote to commende him and flatter him euery man laboureth to doe him seruice and to graunt his requestes euery man boweth and humbleth himselfe before him and are at his commandement for they hope to winne something by him The flatterers which were in king Sauls court which serued him in persecuting of Dauid and incouraged him theretoo hoped greatly that Saule would do them good and promote them vnto honour thought not that Saule should so soone haue beene taken away but the miserable ende of Saule hath made them voyde of their hope Also al their like doe prooue that when the wicked dyeth that the hope they had doeth perish This is an ordinarie thing and therefore it hath no neede of probation These twoo interpretations are true as hath beene said but to the ende that we shoulde not be compelled to say that Solomon vseth heere a rehearsing wee wil choose the seconde sense for the meetest to the ende that
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
by this That snares and thornes are in the way of the frovvarde 449. a Frovvardnesse Destruction is attributed vnto frovvardnesse 166. a Howe he which delighteth in frovvardnesse of heart ordereth his speech 530. a Of the frovvardnesse of the mouth and what is meant thereby 68. a. b. E. Gaine Greedinesse of Gaine disallowed in Magistrates officere and great men 316. a. b Against such as are greedie of gaine and who they be 316. a Against greedinesse to followe gaine 9. b. 10. a Gathering What is meant by gathering in sommer and watching in haruest 132. a. b That there is great wisedome in gathering in due season 132. b Gentlenesse Of gentlenesse and that it is necessarie for the obteining of honour 181. b That we please men through gentlenesse and howe 32. a Giftes The giftes and callinges of God are without repentance 127. a Against suche as persuade themselues that they doe no euâ—l in taking giftes 360. a That giftes are of power and force to preuaile 360. b A presenter of giftes compared to a messenger and in what respectes 373. b. 374. a Glorie The meaning of these woordes The glorie of God is to conceale a word 503. a. b Of temporal glorie and howe it shoulde bee vsed 371. a. b The way whereby to attaine and come by glorie what it is 371. b What the worldly wise do to darken the glorie of God 503. a The glorie giuen to a foole is like a precious stone heaped vp in a heape of stones 521. b. 522. a That al glorie commeth of God shame of ourselues 516. b. 517. a Of their fall which haue not beene content with their glorie 516. b That it is no glorie when men searche their owne glorie 516. b. 517. a Gluttonie Against gluttonie and what hurt commeth thereby 367. b Gluttons Against Gluttons and that they are neuer satisfied 209. a To keepe companie with gluttons forbidden and why 473. b. 474. a Gluttons cannot vse all meates indifferently with thankesgiuing 510. b Gluttons and drunkardes destroy themselues and howe 510. b The desire of vnsatiable gluttons what it is 252. a. b In what thinges gluttons doe most of all delight 467. a Against gluttons and drunkardes 252. a Of gluttons and drunkardes abounding in worldly riches 17. a God The inuisible properties of God namely his power and Godhead are seene and howe 111. b There is neither Superiour nor inferiour higher nor lower in God c. 110. b In what respect God is saide to be in a farre countrie from vs. 515. a Howe and when God seeketh vs draweth vs vnto him and holdeth vs fast 107. b The omnipotencie Almightinesse and Maiestie of God notably set foorth 601. a. b. 602. a. b. 603. a b The name of God what it is and that no vnderstanding can attaine to the perfection of the same 602. b. 603. a That none knoweth the name of the. Sonne of God and why 603. a. b The name of God the father and God the Sonne reuealed vnto vs 603. a. b A necessarie lesson concerning these twoo words God and Iesus 603. b By what meanes God speaketh vnto vs. 604. a That it is vnpossible to make any likenesse or similitude of God and why 293. a God compared vnto a wicked Iudge 6. b That God is compared to a shielde in what respectes 22. b That God is a Spirite and howe wee ought to thinke of him 13. a Solomons wordes disprooued that a good man shal rule ouer a wicked 264. b That patience is the meanes whereby the good ouercome the wâ—cked 264. b Of the vbâ—quitie of God or his presence in al places 317. b God compared to a Merchaunt and howe 323. a That God seeth al thinges wherin are many notable doctrines 80. a b That God hath a soule and that the same is not parted from the rest of his essence 88. b What we must doe to finde God and his wisdome truely 258. a That we cannot seeke wisedome except wee seeke God 258. a Why God is called the God of consolation 262. a Names and titles of God attributed vnto him in scripture 324. b. 325. a That none can giue vnto God titles or names so excellent and why 325. a That God hath no need of any creatures help 325. a The meaning of these words That God created al thinges for his owne names sake 325. a. b Godfathers The dueties of Godfathers and Godmothers and what is required of them 84. a Good A feareful threatning against them that hate the good 199. a b That wee must be careful to doe good to cur needie neighbours 193. a The meaning of Solomon by these wordes He that seeketh good thinges c. 199. a b Howe and by what meanes wee are made good and righteous 27. b The worde of good men may bee founde out in true fayth c. 27. b A promise made to such as walke in the word of good men and what it is 27. b Who they bee that are good men and righteous 28. a Where a man shoulde finde out the way of good men seeing there is none that doeth good c. 27. b That the good shal obtaine a blessing of God and howe 248. a That we must not trust to the good deedes of others 220. a Hee is good whome God maketh partaker of his goodnesse 248. a That wee are first euil before wee be good 292. b That the froward heart findeth no good note what good 358. b What wee must doe to walke in the way of good men 30. a To what ende the good and righteous are taken out of this world 29. a. b The wordes of Solomon impugned saying The euil shal howe before the good 269. b. What is meant by this That a good man shal liue of his leaues 265. a Goodnesse What goodnesse is required in vs and that we haue none of ourselues 265. a That our goodnesse can neuer be so eâ—cellent that it deserueth reuerence 270. b Goods Instructions teaching vs howe to get goods 248. a To what ende God suffereth vs to bee spoyled of our goods 249. a Of yl gotten goods and the ende of the same 248. a Gospel The doctrine of the lawe and the Gospel is called colde meate and why 126. a Of the preaching of the Gospel to the declaring whereof both a mouth and wisdome is promised 162. a The doctrine of the Gospel is the chiefe part of the blessing of the righteous 176. a Why the Gospel is called a sounde and wholsome doctrine 282. b That there is neither health nor life but where the Gospel is truely preached 282. b That wee ought to bee assured that wee are the children of God when wee gladly heare the preaching of the Gospel 66. a The office of the lawe and the Gospell 12. a With what care and diligence feare and reuerence we should heare the preaching of the Gospel 21. a. b Gouernment Of gouernment and who are fit and vnfit to gouerne 179. a. b. 180.
the vvorkes of the righteous are compared vnto fruite 197. a Of good vvorkes and that they are necessarie 201. a That wee shall receiue according to out vvorkes 451. a. b Out vvorkes good or bad compared vnto seede and why 451. a Against the doctrine of good vvorkes as the Papists maintaine them 247. b That our perfectest vvorkes are not such as they ought to be c. 639. a. VVorld That al the vvorld almost goeth to damnation and why 342. b The vvorld desireth things that are glorious 125. b Wee are passengers and Pilgrims in this vvorld and what wee ought to doe 125. b. Against the vvorld and the vanities of the same 155. a The vvorlde deceiueth them that put their trust in it this is prooued 155. a With what vices the vvorld is replenished 163. a The blindnesse of the vvorlde in iudging of things amisse 201. b. 202. a That we must dwel with them which are of the vvorld and how 224. b In what things fleshly men of the vvorld doe delight most 416. b. VVrath VVrath allowed in kinges and in what respects 333. a The vvrath of kings compared vnto messengers of death 333. a. b That a loft answere putteth away vvrath and what this soft answere is 289. b. 290. a. The meaning of these wordes A wise man turneth away vvrath 585. a What wisdome that is which we must vse to pacifie the vvrath of kings c. 333. b Of slownesse to vvrath and that there resleth great wisdome in the same 281. a b Of vvrath and that they knowe not GOD which doe vse it 280. b. 281. a The issues or fruites of vvrath set foorth by two fine comparisons 623. b. 624. a That vvrath in a magistrate is lawfull and how 215. a The vvrath of a foole compared to a heauie stone and to sand 534. a. b. VVrong Against doing of vvrong and why wee ought to abhorre the same 9. a Of vvrong diuersly and sundrie wayes done 49. a. b. 50. a. b Why Solomō setteth mercy against vvrong and what we haue to learne thereby 284. a. Of double vvrong done to the poore and needie 284. a Of vvrong done to our neighbours and how God esteemeth of the same 283. b Wherein vvrong consisteth and when it is committed 283. b That vvrong is most commonly done vnto the poore and why 283. b That the vvrong done to the poore turneth to Gods dishonour 283. b That the number of them which doe vvrong to the needie is very great 284. a. Y. Young That young people must bee diligently seene vnto and why 99. b. Youth The charge of such as haue the gouernemēt of youth 311. b Youths that make no account of instruction reproued 56. a A lesson for the youth of these dayes by the example of Solomon 55. b The opinion of the greatest part of youth hauing rich parents 346. a. b. 347. a What behauiour is required of youth towards their elders 343. b A lesson for youth to learne for the auoyding of whoredome 99. b The danger ensuing libertie and loosenesse in youth 414. a What gouernement wee must vse to rule youth withal 414. b. FINIS Gathered by Abraham Fleming A familiar exposition of Michael Cope vpon the Prouerbes of Solomon 1 THe parables of Solomon the Sonne of Dauid king of Israel 2 To know wisedome instruction to vnderstande the wordes of knowledge 3 To receiue instruction to doe wisely by iustice and iudgement and equitie THe parables c. The Lorde appeared 1. King 3. 9. in Gibeon to Solomon in a dreame by night and God sayde aske what I shall giue thee And Solomon sayd giue therefore vnto thy seruant an vnderstanding harte to iudge thy people that I may discerne betweeene good and bad And GOD sayd vnto him bycause thou hast asked this thing c. Beholde I haue done according to thy woorde loe I haue giuen thee a wise and an vnderstanding heart so that there hath beene none lyke thee before thee neither after thee shal arise the lyke vnto thee Through this wisedome and vnderstanding he iudged the people of Israel of whome hee was feared By this selfe same wisedome hee spake three thousand parables as it is written This was whyles hee was king ouer Israel that hee vsed such wisdome in doings and sayinges euen whyles hee 1. King 4. 32 was a peaceable king according to the promises of GOD. Beholde a sonne is borne vnto thee which shal bee a man of rest for I will giue him rest from all his enimies rounde about therefore his name is 1. Chro. 22. 9 Solomon and I will sende peace and quietnesse vppon Israel in his dayes All kings Princes and Magistrates shoulde here learne whereto they ought to apply their vnderstanding and what they should flee and hate To knowe c. Albeeit wee are not kings neither worldly princes nor haue publike charge yet ought we to follow the wisdome of goo◠Kings and Princes as they are giuen vs of God for an example And forasmuch as we haue not at al tymes wise superiours as experience teacheth yet haue we need at al tymes to be wise vnlesse we wil perish with the foolish For neither the folly of the great or smal shal excuse vs to bee culpable of damnation if we followe it and delite therein And therefore Solomon was not onely content to be as a mirrour of wisedome to those of his time but woulde also profit al ages so long as the world shoulde last and to this ende hath he written these notable prouerbes and excellent sentences profitable to teach one to gouerne himself wisely in al holinesse and honestie in al righteousnes and innocency in al modestie and sobrietie in the faith and feare of God as it shal be knowne in hearing and reading them But to make vs more attentiue and diligent to reade and heare them and to print them in our memory to delite also in speaking of them chiefly to the instruction of the ignorant hee at the beginning sheweth vs wheretoo and to whome these sentences doe serue If wee were not very dul blockish wee woulde greatly desire to bee adorned with these vertues Wherefore wee must neither be deafe nor negligent but ready and diligent to heare the Prouerbes of king Solomon whereby hee promiseth to teach vs first wisdome not the wisdome of this world neither 1. Cor. 2. 6. of the princes of this world which perish Such wisdom is foolishnesse before God who gaue Solomō this wisdom which he teacheth by these Prouerbes If then we learne them truly and delite in that which they teach wee shal bee indued with heauenly wisedome The which as it is and hath beene euer one so let vs not thinke that Solomon doeth teach any newe thing for it is sayde Yee shal put nothing vnto the Deut. 4. 2. woorde which I commaunde you neither shal yee take ought therefrom c. The wisedome then that hee teacheth vs is to cleaue faste
to moue vs to goodnes to turne vs from euil after the doctrine and aduertisemēt of the despising of fooles directeth to vs his words exhorting promising forbidding threatening The exhortation is My sonne heare c. In this exhortation to the ende hee would bee heard with more reuerence and feare he speaketh as the father to his childe Heere we may say that Solomon speaketh in the person of God who is the onely father of al or in the person of the Pastor teacher Mat. 25. of the Church who calleth those his children which hee instructeth teacheth because he begetteth thē to God to his Church through the worde Dauid vseth this maner of speaking likewise doeth S. Paule and S. Iohn Therein they attribute nothing to themselues neither by any meanes doe derogate from the fatherhoode of God for it hath pleased God to make them partakers of this honour when hee doeth vse them as instruments to encrease his Church and to beget him spirituall children Wherefore Solomon doth moue vs to obey God who only is our father instructer as it hath bene alreadie treated of in the 2. verse And when he calleth vs to heare he requireth also obedience which we must yeelde if we wil bee accepted of God for wise otherwise we enter into destruction with the foolishe For the worde which Solomon vseth doth not onely signifie to heare but also to obey Mat. 7. and follow It behoueth vs then not only to giue our outward hearing to this instruction but also our heartes that we vnderstanding howe healthfull it is for vs may followe it with true and continuall repencance detesting euil louing good with all our desire And forsake not When Solomon addeth this he giueth vs well to vnderstand that he doth not onely allure vs to heare but to obey And therewith immediately hee answereth to a question which might bee made to wit How shall we heare God seeing he is an inuisible incomprehensible spirite He giueth I say the solution admonishing vs not to forsake the teaching of our mother As if he did say if you will heare God to instruct you be obedient to the Church wherein hee doeth beget you and teach you by the ministerie of his Apostles and Prophets of his Euangelistes Pastours and Doctours Furthermore wee must vnderstande that God calleth al them his children which hee exhorteth by his worde and giueth them to his spouse which is the Church to be taught for the Church is the piller and strength of trueth not the popish Church which doth reiect the word of God and not acknowledge Iesus Christ for head but Antichrist and the enimie of God But forasmuche as wee ourselues cannot discerne the Church of the wicked from that of the faithfull we must aske of our heauenly Father the spirite of wisedome and discretion and vndoubtedly he wil giue it vs. For they shal be After the exhortation he putteth the promise by Mat. 7. 9. a figure and similitude as if he did say like as the worldlings delight to beholde a person decked and trimmed with gorgeous attires and precious iewels hanged about the head and the necke which are the parts most seene because they are most apparant and the person so decked is not ashamed to be seene but desireth to bee seene euen so my sonne if thou be truely decked with the feare of the Lorde and with his knowledge and doest willingly receiue his instruction and that thou desirest gladly to be taught in the congregation of the faithful thou shalt be acceptable and pleasant before God and his Angels before his elected and faithfull and thou shalt not need to doubt to present thy selfe before him and his neither needest to feare to be refused of him no more than the wel beloued pleasing and acceptable Wyfe is refused of her husbande but shalt be assured to obtaine of him ioye and prosperitie and all felicities in the life euerlasting for he which promiseth is true Wherein we haue first to note that albeit Solomon doeth here vse a similitude taken of the manners of the worldlings yet his meaning is not that it is lawful for vs outwardly to deck ourselues with sumptuous and precious things wherewith to please men but contrarily we must folow the doctrine of the Apostles For as our Sauiour 1. Tim. 2. 1. Pet. 3. Luk. 18. 2. compareth God vnto a wicked iudge and yet it is not lawful to say nor think that God is wicked euen so if Solomon compare the spirituall giftes vnto worldly ornaments it is not to say that it should be lawful for vs to folow the custom of the world in outward ornaments True it is that the wearing of golde and precious stones and other ornaments is not altogether and vtterly forbidden seeing that it is indifferent but it is not forbidden in so much as all they which deck themselues sumptuously are almost all ledde with too much desire to bee seene and are commonly giuen to superfluitie excesse to vnshamefastnesse and immoderatenesse to ambition and pride And forasmuch as women are most spotted with this desire to be seene in gorgeous apparel S. Paul and S. Peter direct their wordes to them Secondly because that God commaunding father and mother to be honoured adding thereto a promise thou shalt liue long vpon the earth some because that this promise for they shal be c. is placed immediatly after the exhortatiō to heare instruction would haue the said exhortatiō taken more simply to wit for the commaundement to obey vnto carnal fathers vnto whose charge the gouernment of their children is committed and that the children learne to be obedient to their parents should not thinke that they are able to rule themselues There are two reasons that cause me to dissent from this opinion The first is that in this same preface the 6. chapter he giueth commaundement to obey father and mother the second is that after he hath admonished and aduertised vs of the feare of the Lord of his knowledge by this exhortation he sheweth to vs by what meanes we may attaine thereto and be kept therein to wit by hearing and obeying 10 My Sonne if sinners do intice thee consent thou not 11 If they say Come with vs we will lay waite for blood and lye priuily for the innocent without a cause 12 VVe wil swallow them vp aliue like a graue euen whole as those that go downe to the pit 13 VVe shal finde all precious riches and fil our houses with spoyle 14 Cast in thy lot among vs we will all haue one purse 15 My sonne walke not thou in the way with them refraine thy foote from their path 16 For their feete runne to euill and make haste to shedde blood 17 Certainely as without cause the net is spread before the eyes of all that hath wyng 18 So they lay wait for bloud lie priuilie for their liues 19 Such are the wayes of euery one
also which hath a good hart vnto God knowing that he hath need to be daily cōfirmed in the assurance of Gods goodnes wil neuer despise one promise although the same be often reiterated chiefly whē it offereth that which is to be desired aboue al thing bicause it is estemed of greatest profite lasteth longest The promise that Solomō presently maketh vs is euen such For thereby he offereth life to them which hold fast his sayinges that is to say to them which do not depart frō the exhortatiōs that they heare but as the same is offered so also they come for to meet receiue them in humble submissiō true obediēce Now though ther were nothing but this present life promised heere yet ought we not to despise it but to reioyce thereat for it is Gods gift which hath giuē vs this mercy to be created in this world by him doth continue it promising to mainteine vs long in this life the which as it is miserable and is so called esteemed yet it is not in that as we take the same from God but because we defile it by our sins therfore we deserue to suffer much miserie and indeede we suffer the same one in one sort another in another And albeit the wicked know not this yet do they greatly reioyce of this life esteeme it aboue al thinges so that nothing is more precious to them then it By a stronger reason when we know that the same is the gift of God the which is not promised for afterward to bring vs death but that this present life is promised vnto vs for to make vs hope for the eternal life the which wil neuer faile for it is conteined vnder the promise as it hath been expounded heretofore When I say wee haue this knowledge this promise ought to bee highly esteemed of vs and wee shoulde bee very careful to followe the meanes which are shewed vs for to cōserue this life and the rather seeing it costeth vs nothing to doe it but haue euery day the meanes freely offered vnto vs by preaching there remaineth nothing on our side sauing that we shoulde seeke by not departing from them to meete and receiue them And because that a miserable and paineful life is counted no life but rather death Solomon promiseth health vnto al creatures which wil seeke his wordes not onely corporal but spiritual and eternal This health hath beene spoken of heere aboue in the 3. Chap. verse 8. Woulde wee then bee assured of health and life Let vs giue eare vnto the worde of wisedome 23 Keepe thine heart with al diligence for thereout commeth life It is the heart then that must make our eares to encline and our eies fixed on the holy exhortations as Solomon hath well declared the same vnto vs when calling our eares to encline our eies to be bent to his wordes he would haue vs to keepe them in the mids of our hearts He hath not then promised life and health for the inclination of the eares nor for the sight of the eyes but for the care and diligence of the heart For this cause Solomon cōcludeth admonishing vs that we should keep our hart with all diligence and he giueth a reason For therout commeth life For wel to keepe our heart wee haue neede of very meete and conuenient armour the which Solomon hath taught vs heere aboue haue seene that the weapons of the heart are wordes commandements wisedome and vnderstanding Wherevppon followeth that albeit wee are admonished to keepe our heart yet it is not to say that the same is in our power but wee must pray vnto God that he wil vouch safe to defende and keepe it For the Lorde giueth wisedome c. For this cause also we are exhorted here aboue in the 3. Chap. and 5. verse Trust in the Lorde with all thine hearte c. And albeit these defenses come of God and not of ourselues yet must wee take heede that we be not negligent as if in vaine Solomon had exhorted vs to keepe our heart with all diligence For though it be not in our power because of the corruption of our nature yet this admonition serueth to aduertise vs of our duetie to the end that we knowing that we cānot do it shold haue our refuge vnto God who onely hath the power to defende and keepe our hearts yet in the meane while wee should not sleepe and doe nothing but as the Lorde doth offer his word vnto vs and thereby his wisedome euen so also our thoughtes and cogitations our affection and desires should be wholy giuen ther vnto and that we shoulde gouerne all our life as wise men wel learned If we haue thus our refuge vnto God wee will keepe our heartes withal diligence albeit therein is nothing of ours but so much as it pleaseth God of his grace to iudge it ours And forasmuch as the weapons for to keepe our heartes are such as is said we may gather that we loose our heartes by rebellion incredulity foolishnes slouthfulnesse ignorance consequently our life for this that we liue and shal liue is because our heartes are wel fenced with the former thinges Solomon doth well signifie it when hauing warned vs to keep our harts he saith For out therof commeth life In the which he maketh two reasons the first is that he giueth the reasō why he exhorteth vs to keepe our hearts The second is that we haue life because our heartes are kept And as the keeping and preseruing of them is the gift of God so is the life also which commeth thereof wherevpon it followeth that we cannot deserue the same as doe the popish Friers falsly lie 24 Put away from thee a froward mouth and put wicked lippes farre from thee Solomon here aboue in the 14. 15. verses hath forbidden vs the pathes of the wicked and for the better instruction thereof hath made an Antithesis of the same with the pathe of the righteous and for to know how we may walke in the one flie the other he hath exhorted vs to giue eare vnto his words And bicause it is not sufficient to haue our eares attentiue our heartes well fenced c. except by the gouernance thereof our outward works be wel framed and our faultes corrected whereby wee hurt our neighbors in hindering thē either in their goods or in their bodies or in their good fame or in their soules by slaunders euill examples For if the tree be good it wil bring foorth good fruits Matt. 1◠and to make it more fruitful they vse to cut away the dead branches and al superfluities and must be purged from al those thinges that are hinderances to let his fruite For this cause Solomon after hauing instructed our heartes which is as the roote whereby the tree liueth and by the which it bringeth foorth his fruites then he laboureth to refourme the life outwardly And first of all hee hath
Lord and contrarily that it is a thing greatly to be feared for to bee abhorred of him For God loueth not the righteous for one time onely but hee continueth to loue them as Solomon doeth somewhat signifie by the Verbe of the Futuretence which he vseth And the Lord shal shew them this immutable loue when he shal giue them the eternal possession of the heauenly kingdome He hath loued theÌ„ before the fouÌ„dation of the worlde was laide wherevpon it followeth that hee wil alwaies loue them for hee is vnchangeable The giftes and calling of God are without repentance And forasmuch as he hath loued vs before the Rom. 11. 28. foundation therefore it followeth wel that it is not for our righteousnesse but of his onely grace and goodnesse and for the loue of Christe in whome hee loueth vs. Wee are not more worthie then the â—â—ildren of Israel to whome Moses saith Because he hath loued Deut. 4. 37. 7. 6. 9. 4. thy fathers and hath chosen their seede after them he hath brought thee out of Egypt The Lorde thy God hath chosen thee to bee a people for himselfe doe not thinke in thine hearte c. The Lorde for my righteousnesse hath brought mee into this lande Also our following of righteousnesse is neuer suche that it can deserue the loue of God For albeit that in folowing righteousnesse we doe giue a certaine witnesse that wee loue God yet is it not to say that thereby wee can binde God to loue vs but of his grace and goodnes hepreuenteth vs. And thus forasmuch as God for the loue that hee beareth vs doeth make vs to folowe righteousnesse to loue him and to loue his worke in vs and doeth accept it and giue vnto it a rewarde of his grace and liberalitie and not that hee oweth 1. Iohn 4. 10. neither that hee can owe any thing to him that followeth righteousnesse but the loue which hee beareth to them that followe righteousnesse is but a continuation of the same which was before the foundation of the worlde This perseuerance and continuation of loue ought to bee a spurre to make vs not to walke but to runne 1. Cor. 9. Gala. 5. 2. Tim. 4. Acts. 13. 20. 24. in the path of righteousnesse And also the life and conuersation of a Christian is compared vnto a course or rase in running 10 Instruction is euill to him that forsaketh the way and he that hateth correction shall die Solomon hath often spoken of instruction in exhorting vs to receiue it by praysing them which receiue and keepe it in complaining also of them which reiect it blaming and threatening them And then and there wee haue declared that instruction consisteth in doctrine in exhortations reprehensions admonitions corrections threateninges punishments and chastisements which are thinges very profitable and necessary for men after the conuersation they leade and as they are disposed and therefore they ought to counted good when they are applied vnto vs by the wise which can tel how to vse them not after our fantasie but as they see is needeful for vs. Neuerthelesse there is almost no man but is greeued as experience doth teach vs by the great number of rebels whereof the worlde is ful Solomon also doeth shewe it when he saith Instruction is euill to him that forsaketh the way Forasmuch as hee which forsaketh the way doeth finde instruction euil and doth not like of it it followeth therefore that it doeth naturally displease all for there is none but leueth and forsaketh the way when hee is guided after the corruption of his nature the which bringeth and leadeth vs to thinke and consider of ourselues great thinges and to make vs beleeue that wee are wise enough to rule and gouerne ourselues without hauing need of instruction we think that we are wronged if any man medle to shewe or correct and reproue vs and doe hate those which labour to bring vs the right way by exhortations and instructions by corrections and threatenings Thus doing wee stande in a poore state and in great peril and if God by his grace and goodnesse did not withdrawe vs and set vs againe in the way that hee sheweth vs by his worde wee goe vnto death For he that hateth correction shal die euen eternal death Wherefore we must change our nature or rather that God woulde change it in vs for of ourselues wee cannot and shoulde take suche heede to ourselues that we should not forsake his way wherein the Lord hath set vs and dayly doth set vs by his word Otherwise we should be afflicted as were the people of Israel and shoulde finde instruction euil and hate correction and therefore wee should die as Solomon doth threaten vs therewith 11 Hell and destruction are before the Lorde howe muche more the heartes of the sonnes of men When the wicked doe follow any cause which is not good they labour by al meanes that possibly they can to abuse the iudges and to cause them to finde theirs to be good either by subtil inuentioÌ„s and great heapes of rowling wordes either by giftes or presents or by importunate praiers that they cause their friendes kinsmen to make for them if they can by any meanes they wil work that the iudges shal not know their wrong matter and shal not see the iniutie that they labour to doe vnto their neighbor And if they behaue theÌ„selues vnfaithfully towardes the earthly iudges they thinke and say much more euil of God For forasmuch as they see not God before theÌ„ and that he doth not punish them incontinently for their wronges iniuries and violences they thinke that God maketh no account of those whom they doe wrong vnto and that he hath forsaken them or that he seeth not what they doe or els that there is no God The Scripture doth giue vs witnesse that such are the affections and thoughts of the wicked But I am a worme and no man Ps 22. 7. 8. 9. 71. 9. 10. 12. 94 7. 14. 1 c. They which see me laugh me to scorne He trusted in God that he would deliuer him Againe For mine enimies speak against me they that lay waite for my soule take their counsel together saying God hath forsaken him persecute him take him for there is none to deliuer him He hath saide in his heart tush God hath forgotten c. And yet they say tush the Lorde shal not see neither shall the God of Iacob regarde it The foole hath said in his heart there is no God Likewise when the good and innocent bee afflicted and persecuted either in their goods or in their persons without desert at their enimies handes and that the euil which is wrought against them is great and of long continuance in their iudgement and that they see not how they shal escape out of it they thinke that God is departed froÌ„ theÌ„ hath forsaken theÌ„ or that he knoweth not their
forgotten that they might bee obeyed without contradiction The Maisters and Dames delight greatly to see their seruantes and maydes to be so busie and diligent to do their worke to profit the house that they forget to serue God and care not though they do wrong vnto their neighbours so that they please them whome they serue We see then that al goeth to naught in the worlde when we reioyce at the trades and kindes of doing which leade soules vnto damnation in steade that we ought to weepe for it and rebuke and threaten those which occupie themselues in any affaires without the feare of God and without loue to their neighbours They which so reioyce shal at last weepe And therfore least we be of their number let vs doe nothing without the feare of the Lord nor without charitie nor let vs not delight in such workes albeit that we are in the worlde yet let vs not be of the world but let euery one of vs according to the degree wherein wee are placed of God reioyce to see his inferiours to rule and guide themselues wisely in their businesse Solomon doeth shew vs that we should so do when he saith A wise sonne reioyceth c. Al superiours al such as haue any authoritie are heere closely admonished to bee wise otherwise they coulde not reioyce at the wisedome of those which are vnder their charge and gouernement but rather woulde be delighted with their follie for fooles do exalt foolishnes loue their like They are also admonished to teache wisedome aswell by wordes as by workes euery man after the degree wherein he is placed for the lesser must learne of the greater for to become wise for to reioyce afterwardes by their wisedome their superiours and gouernours This same as hath beene saide is here closely taught vs but it is openly shewed vnto children and consequently vnto al inferiours that they must needs be wise and that they shoulde so wel gouerne themselues by wisedom that their fathers and mothers their superiours and rulers may delight in their conuersation and liuing For to doe it wel the worde of the Lord must be their only wisedome and that thereby they may bee brought to feare reuerence and humilitie that they may willingly giue such obedience as they ought vnto their fathers and mothers to their superiours and rulers and may be wholy at their commandemēt so that they may reioyce at wisedome and not at follie This same is taught vs by the Exod. 20. 12. Deut. 6. 20. Ephe. 6. 1. Rom. 13. 1. 1. Pet. 2. 13. holy scriptures Nowe that the wisedome which is heere spoken of standeth in this Solomon doth shew vs when against a wise sonne hee setteth a foole with his stubbornesse saying But a foolish man despiseth his mother It is not without cause that Solomon maketh mention of the mother and that he condemneth that man of follie which by his rebellion and disobedience or other wickednesses grieueth and vexeth his mother and maketh her sorowful for it is not only commanded vs to honour our father but our mother also But it seemeth to many children that their mothers are but their seruantes and maydes of the house and that we need to make none account of them Solomon doeth attribute foolishnesse vnto such men and that very rightly for they haue not the wit to consider that they were made men in the wombe of their mothers otherwise they had not bin men For man is not without the womā but the man is by the woman and that not without greate paynes and sorowes It is very like that Solomon not beeing contented to say 1. Cor. 11. 8. Gen. 3. 16. The foole despiseth his mother but calling him a man woulde put him in remembrance of these former things and also that it was not without care of the mother that he is growne since his byrth and come to mans state for that that he is man hee commeth from his mother Moreouer calling him a man which despiseth his mother and rebuking him of foolishnesse he teacheth vs that our great age doth not exempt vs from the honour that God commandeth vs to beare to our mothers otherwise wee shoulde shewe ourselues to bee fooles 21 Foolishnes is ioy to him that is destitute of vnderstanding but a man of vnderstanding walketh vprightly Wee commonly call a man fainte harted lacking courage and voyde witte when hee cannot nor will not giue himselfe to followe that which belongeth to his vocation or that he wil not and cannot tell what kinde of life to choose for to spende his time about good woorkes the which God hath prepared that we shoulde walke in them and that if wee doe rightly imploy ourselues therein wee reioyce in the Lord. Neuertheles there is no man which hath his hart so faint nor his courage so bace but doeth apply himselfe to some thing for the minde of man is neuer vnoccupied but is filled with thoughtes purposes enterprises willes desires affections of sorrow or of ioy For man must needes passe away his time the which hee cannot doe without the former thinges the which are such as is the disposition of the heart If the heart be good and right the thoughts shal be good and right contrarily if it be euil so shal they also be euill This is iudged naturally but yet our Lord doth shew it vs by Mat. 12. 33. 15. 17. 18 the similitude of the tree and by the things which proceed from the hearte Solomon also doeth giue it vs to vnderstand saying Foolishnes is ioy to him that is destitute of vnderstanding When he speaketh thus he declareth vnto vs that all his affections delectations counselles and thoughtes which may and will not choose and folow some good and right kinde of liuing doe tende to make him goe astray or else to make other to goe astray and to scatter them as is signified by foolishnes which is his reioycing For foolishnes heere is not taken only for any light vanitie which is committed for want of heede but is heere chiefly taken for all wickednes contrarie vnto righteousnes And so the destitute of vnderstanding is counted amongest the number of them which forsake the right path for too Pro. 2. 13. walke by the wayes of darkenes And Solomon doeth heere giue it vs to vnderstand well when against foolishnes he setteth walketh vprightly saying But a man of vnderstanding walketh vprightly that is to say that that man which giueth his heart and minde vnto the woorde of the Lorde and reioyceth therein doeth not wander neither doeth delight to see or to make other to goe astray but doeth studie and apply himselfe to take and remoue al stoppes and lets out of the way which might hinder him from doing rightly his estate and which might also hinder his neighbours that is to say that his affection is right and is continually occupied Psal 1. 2. in meditating the lawe of the Lorde that hee may
afflictions frō the which seeing hee coulde not escape hee had recourse to the Diuel and dispaired and slue himselfe wee see therefore what a miserable thing it is to reiect the feare of the Lorde for to giue ones selfe to wickednesse and contrariwise that there is great felicitie for them which through the feare of the Lorde doe hate and detest iniquitie and couet to render true obedience to God according as he demandeth by his worde and to be also at their neighbors commandemēt asswel for the edification helth of their soules as for the commoditie of this life Solomon expresseth also in other words this felicitie saying And hee that hath the same lodgeth c. In the which hee sheweth vs that to bee happy by the feare of the Lord is not enough to feare him in any one part of our conuersation and in the rest to bee giuen to followe our owne fantasies as those which feared the Lorde seruing likewise their gods and as the Papists doe which are followers of this foresaide kinde of men for they make a shewe of fearing of God in that they folowe 2. Rom. 17. his worde some what and principally in this that they haue obserued baptisme and that they vse some loyaltie one towardes another for the rest they are abhominable in their Ceremonies and seruices which they call diuine beeing indeede diuellishe and they are also abhominable in their wicked traffiques fraudes and cousonages in their othes and blasphemies Therefore they obteine felicitie by the feare of God it is not enough to vse some faire apparāce of holynesse in contemning al the abuse and abhomination of superstitions and Idolatries of Painims Papists and other infidelles frequenting sermons of the woorde and communicating the Sacramentes and in the rest to bee Athiestes in our heartes and our mouthes replenished with euil talkings our affections burning with auarice wee embrased with hate and rancour and wholy giuen to fraudes cosonages and other abhominations But it is meete that as a man which desireth to bee whole and sounde of body followeth willingly the counsel of a good Phisition and to fil and satisfie himselfe eateth not but good meates conuenient proper to ingender blood and reiecteth al others which are not proper to mingle with the good Euen so wee shoulde entirely followe the counsel of God who is our soueraigne Phisition and fil and satisfie ourselues with his feare folowing orderly that which hee teacheth vs by his woorde and reiecting al other feare which our soueraigne Phisition reprooued Solomon vseth the same similitude here as may bee seene by the woorde filling which signifieth in his language satisfiyng or appeasing of hunger and promiseth to him that shal satisfie himselfe with the feare of the Lord great assurance when he saith That hee shall lodge where no plague shall visit him Hee vseth a similitude taken by a traueller or stranger who arriueth in a Isay 8. 12. 29. 3. 41 8. 43. 1. 44. 2. 1. Pet. 3. 14. lodging or Inne which is out of the danger of theeues hath good gates and walles very strong and those of the house are honest folkes and are careful to shut their doores and vse a traueller or passenger gently and see that hee be not offended nor suffer no wrong in their house Euen as such a traueller is in great suretie according to humane sense so hee that feareth the Lorde findeth good lodging sure entertainement and there is no man that can doe him any harme This is it which God hath promised to his people by Moses and afterwarde by Dauid and his holy Prophetes But one may say there is none in the worlde that suffer more outrages Leu. 25. 16. 2. Deut. 8. 6. Psal 22. 24. 25. 34. 8. Esay 33. 14. Exo. 25. 5. iniuries violences nor that are persecuted more cruelly then they that feare GOD. Abel hath prooued it Dauid the Prophetes Iesus Christe and his Apostles whome hee hath foretold their afflictions To this I answere That to bee visited with euill in this place is to bee vanquished therewith so that one is not able to recouer himselfe as it is taken in diuers places of the Scriptures 24 The slouthfull man hath shut his handes into his bosome and will not take paine to put it to his mouth Solomon hath often tolde vs alreadie the nature gestes and qualities of the slouthful the misery and pouertie which of force they must indure by their slouth negligence notwithstāding because the number of them encreaseth dayly and continueth and that wee are al of so wicked a nature that wee wil bee content too liue at our owne pleasure without doing any thing but to sporte and play and to enioy the delights and pleasures of this worlde and wil not thinke on the hyre of slouth nor heare speake of euil which shal followe after which wee must of force suffer will we or nil we if wee bee slouthful for this cause hee contenteth not himselfe with so many aduertisements which he hath alreadie giuen vs but to the end we may take more heede or at least wise be more inexcusable and iudged worthie of miserie hee repeateth heere againe vnder contrary wordes the negligence and little care of the slouthful by the gesture of a man who because of the great colde he endureth cannot put his hande to worke but is constrained to shut it into his bosome to keepe it warme when he saith The slouthfull man hath shut his hande into his bosome and will not take paine to put it to his mouth And by good reason speaketh hee soo for the slouthfull wil not warme himselfe with his businesse but is still as it were very chilly cold Whervpon ensueth that of force the great indigence which taketh and assaileth him must make him suffer hunger as Solomon expresseth saying And hee will not take paine to put it to his mouth In so saying hee sheweth the long abiding of the hande in the bosome and the continuall and obstinate negligence of the slouthful which if he woulde forsake hee might so one remooue his hande from his bosome and set it a worke whereby hee might haue wherewith to returne to his mouth and susteine himselfe But seeing hee maketh no account thereof he must of force perish with want and be poore and miserable And if one put a contrary to this that there is a great number of sluggardes which put well their handes to their mouth eate and drinke make good cheere and their goods neuer faile them as is seene in the Clergie monkery of the Papists Answere First Solomō sheweth what the slouthful are worthie of and what it is they deserue as also the Apostle Saint Paule sheweth when hee forbiddeth giuing meate to the slouthful Secondly 2. The. 3. 10. seeing they are not worthie to liue and that they vsurpe that which they haue as theeues and robbers that lyue by rapine yea
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
fall into mischiefe or by mischiefe to wit that which they imagine and worke And it is that which is saide Beholde hee trauelleth to bring foorth iniquitie and hath conceaued affliction but wil bring foorth lying Hee hath digged a pit and Psa 7. 15. 9. 15. made it hollow but hee is falne into the ditch which he hath made c. The Heathen are sunke into the pit which they haue made c. And so the ruine of the wicked is mortal and without recouery but there is remedy for the iust mans fal Wherefore when wee are in affliction and aduersitie and wil knowe if wee may bee deliuered and raised vp from the same let vs take good heede to put our affiance in God our father and assure ourselues that he loueth vs for the loue of his sonne Iesus Christe and giue ourselues to yeelde obedience to his commandementes Thus doing wee are on a sure grounde that God accepteth vs for inst and therefore hee wil not suffer vs to perish in our afflictions but wil raise vs vp againe Some expounde the two former sentences otherwise to wit as though Solomon spake to the wicked saying Let it suffice thee to bee wicked entangle not the iust man with thee in thy wickednesse Put no lets before him seeke not occasion to slaunder him nor trouble not his rest Prouoke not the anger of God against thee who loueth the iust and restoreth the decayed Take no pleasure in the fal of the iust man for hee falleth oftē because he is enuironed with the infirmitie of the flesh And there is not a iust man on earth which doth good and sinneth not But the iust sinne somtimes greeuously And God permitteth it to the ende that being brought lowe they may loue him more feruently and may become better aduised and more gentle to their neighbours The iust man in falling looseth not his faith hee acknowledgeth quickly his fault and repenteth incontinent and al and euery time that hee falleth hee riseth againe Hee falleth not to deth because the Lord holdeth him vp with his hand God suffereth him to fal but not to lye there stil But the wicked fal in their mischiefe Their fal serueth them to no good for they repent not nor they conuert not nor haue no remorse They are naked of confidence and perseuer in their wickednesse And likewise that which is good turneth not them to good Now although such sense conteine good doctrine yet the first is better for the woorde which Solomon vseth which signifieth to fall is hardly founde in the Scripture for to sinne but stil to suffer aduersitie 17 Bee not thou glad when thine enimie falleth and let not thine heart reioyce when he stumbleth It is saide that God hath not made death and that he taketh no Sapi. 1. 13 Ezeh 18. 32 33. 11. Esay 59. 2. Rom. 5. 10 Col. 1. 21 pleasure to see the liuing perishe and it is conformable to that which the Prophet Ezechiel saith I couet not the death of him that dieth saith the Lorde c. I am liuing saith the Lorde I couet not the death of the infidel but that hee conuert from his way and liue Nowe when it is so that by our sinnes wee are enimies to God hee declareth and sheweth himselfe very merciful when hee seeketh not our destruction but calleth vs to him againe giueth vs accesse by Iesus Christ his sonne by whome hee hath reconciled vs to him to giue vs life and saluation for euer And as hee is such a one towards vs who are his enimies by nature for the affection of the fleshe is enmitie against God euen so wil hee that wee be pitiful and charitable towards them which are our enimies as he declareth it vnto Ro 87. 8. vs sufficiently by the benefites which he sheweth vpon vs dayly of the which we are not once worthie But not content herewith because we are as it were blinde dul and sluggish not caring to consider his meruellous workes ful of great benignitie and bountie hee declareth it vnto vs by his worde He hath also declared it vnto vs by examples as of Ioseph towards his brethren of Dauid towards Saul of Iesus Christ towardes mankinde and very manifestly towardes Exo. 23. 4. 5. Leui. 19. 17. 18. Mat. 5. 44 Rom. 12. 17. them which put him to death and of S. Stephen towards his persecutours And therefore it ought to bee manifest that it is not without cause that Solomon admonisheth vs saying Bee not thou glad when thine enimie falleth and let not thine heart reioyce when he stumbleth And as it is manifest vnto vs euen so wee ought to followe it otherwise wee are not the children of God our heauenly father which maketh his Sunne shine on the good and on the euil But some wil say that the children of Israel sang a songue to the Lord for the destruction of Pharao and Mat. 5. 45 Fxo. 15. 1. Ind. 5. 1. Psal 9 18 3. 8 Esay 1. 24. his people And Debora Barac sang to the Lorde for the discōfiture of their enimies And Dauid reioyced at the fal of his enimies And God saide I wil solace my selfe with my aduersaries reuenge mee on mine enimies and therefore that it is laweful to reioyce at the fal of the enimie I answere That wee may reioyce at the fall of our enimies when it serueth to the glory of God and that by the same fal wee learne to feare the Lorde and magnifie him and exalt him But if wee haue regarde to followe our proper iniuries and search our particular profite if wee mingle our affections therwith which are ordinarily il gouerned and if because we loue ourselues wee are the swifter to reioyce at the ruine of our enimies our ioy is not righteous And also it is that which Solomon forbiddeth vs in this present 18 Least peraduenture the Lorde see it and it displease him and hee turne his wrath from him Hee putteth foorth to vs three reasons to restraine vs from the ioy and pleasure that one taketh in the fal and stumbling of his enimie The first is that God seeth it whereon they thinke not which reioyce in the euill of their enimies neither wil they because in pleasing themselues they proceede with an euil conscience bearing hate rancor against their enimies because it seemeth to thē that they are wel reuenged of thē whē they see that the euil hapen to them which they wished for And therefore they thinke not in their thoughts that God seeth them although it bee so for al thinges are plaine and manifest to the eies of the Lorde yea afore their being as also Solomō knew wel but he saith Least peraduenture c. for they which set not God before their eies as they ought regard not the care and prouidence the knowledge and vnderstanding of the Lord but attribute al to fortune and chaunce And so hee speaketh according to the sense
enuiron the citie with good walles it is open to the enimie easily destroyed for the enimies which craue but the ruine of the same enter in as they wil and pul it and sack it at their pleasure and so the citie is dispatched for lacke of walles which is a miserable thing Solomō compareth to such a citie the man that refraineth not his appetite and so approoueth him very miserable And therefore that we may knowe how to eschewe such miserable destruction wee ought to vnderstande what it is that wee haue to doe to refraine our owne appetite and to be able to attaine to the same wee haue to note that the appetite is taken diuersly in the Scripture First for the inwarde part of man in the which are resident vnderstanding thoughtes affections willes determinations and counsels And because this part is corrupted by sinne it is mooued sooner to euil then to good wherefore it hath neede to bee restrained otherwise it bringeth foorth the destruction of the man Solomon hath shewed vs this Contrariwise if the appetite be refrained Pro. 16. 18. 19. 32. Mat. 12. 35. 36. 37. the man is preserued as Solomon sheweth also Secondly it is takē for the spirit that is the blowing or breathing of the mouth the which followeth the inwarde disposition for of the abundance of the hearte the mouth speaketh if the breath bee good good commeth to the man but if it be euil there followeth destruction Let vs vnderstande therefore that it is very necessary for vs to refraine both our inwarde and outwarde spirite or appetite As also Saint Iames admonisheth vs to do Iam. 1. 19. 20. The xxvi Chapter 1 AS the snowe in the Sommer and as the raine in the Haruest are not meete So is honour vnseemely for a foole AS there are seasons wherein snowe and raine are profitable as proofe sheweth it so there are persons who are fit to bee exalted in honour because they can wel vse the same as doe the vertuous fearing God prudent sage discrete careful and diligent to doe their duetie in all vprightnesse and integritie without any lifting vp of their heartes or rising vp aboue others to despise them molest them or oppresse thē Honour was very seem ely for Abraham Moses Dauid Ezechias Iosias Daniel and other holy personages Contrariwise there are seasons wherein snowe doeth great hurt as when it commeth is Sommer when al the thinges of the earth haue neede of heate for to growe and to waxe ripe the snowe that falleth letteth them to prosper for it cloieth the earth the thinges that she beareth Likewise the rayne which commeth in haruest rotteth the corne grasse which are cut downe lying yet on the fielde Nowe if wee feare the snowe in sommer and the rayne in haruest it behooueth vs greatly to feare lest fooles be placed in honour and glorie For as Solomon saieth Honour is no more seemely for a foole then snow in the sommer and rayne in the haruest If fooles be placed in honour they cloye the earth for as much as in them lieth they take the courage from them which otherwise would giue themselues to wel doing They freese the goods for they hate them which seeke to prosper and increase they rotte the grasse and corne for as much as they can they corrupt and destroy al good order and good pollicie and set and shew foorth slaunders dissolutions wantonnesse wickednesse infamie filthinesse villanie and abhomination as the wicked Kings and gouernours and the false Prophetes haue done And also nowe a dayes the Emperours and Kinges the Pope his Adherentes doe which tende onely to destruction Here we haue to note first of al that Kinges and al they which are in any preheminence or which haue any honourable gouernment ought to be careful to refraine from al follie and wickednesse and to giue themselues to prudence and sapience and to doe their diligence to abase and bring downe yea to roote out the foolish which are so vnprofitable and hurtful that if they be exalted and once crept into credite and authoritie they serue but as snow doeth in sommer and Leuit. 26. Deut. 28. rayne in haruest Secondly as snow and rayne which commeth not in season are the scourges of God and his curses euen so let vs vnderstand that God is angrie against vs that he chastizeth vs when Esa 3. 2. 29. 14. Osee 13. 11. we haue fooles for rulers and gouernours as also hee giueth it vs to vnderstande by his Prophetes Thirdly that the worlde asketh but her owne ruine and destruction For as we see commonly men seeke not to haue wise men to rule and gouerne them but rather giue the authoritie thereof to fooles 2 As the Sparowe by flying and the Swallowe by flying escape so the curse that is causelesse shal not come Men set nettes and prepare snares for birdes who haue not deserued it and it comes to passe often times that they loose both their time and their labour and the birdes haue no harme but saue themselues and scape away by flying and flye away and so the bird-catchers obtaine not alwayes that which they desire but are often frustrate of their intentes Likewise mouthes that are ful of curses striue to hurt the innocent without cause who neuer offended thē but the goodnesse of God which is verie succourable serueth for feete and winges to them whom we curse wrongfully and without cause Insomuch that the curses which one casteth out against them neuer touch them for God turneth it away Solomon teacheth vs this saying As the Sparowe by flying and the Swalowe by flying escape c. Dauid had no euil through Goliah his curse nor for the malediction of Semei Also the children of God feele no euil for 1. Sam. 17. 43. 2. Sam. 16. 5. Mat. 5. 11. 44. the curse of the wicked as Iesus Christ sheweth vs wel but their curses returne rather vnto themselues and they beare the paine thereof by the iust iudgement of God as Goliah wel prooued it for Dauid cut off his head with his owne weapon Semei also prooued it And in many places God hath threatned malediction and punishment to them which curse without cause Those therefore 1. King 2. 42 Gen. 12. 3. 27. 29. Exo. 21. 17. Leuit. 20. 9 Pro. 20. 20. Psal 109. 17 2. King 19. 6 which at randon and without iust occasion curse their neighbours curse themselues and hurt not them awhit whome they curse neuerthelesse they force not of it wherefore they well deserued punishment And thus while we are taught not to feare their curses as the Prophete Esai admonisheth King Ezechias and his folkes And note wee that it is not saide in general that the curse shall not happen But the vnreasonable curse or the curse without cause for if one curse vs iustly it is to be feared that wee shal feele the hurt of it yea by the iust vengeance of God which wil
dissention against vs and also he doth admonish vs to seeke the company of quiet people to flie theirs that are cōtentious For albeit that Solomon doeth not presently compare the contentious vnto chaffe yet are they chaffe which shall burne eternally in vnquenchable fire as al other wicked shal do 22 The wordes of a talebearer are as flatterings and they goe downe into the bowels of the belly The worde which wee here expounde as flatteringes hath bene expounded as wounds because the word hath diuers significations and not contrary for there is no repugnancie that the talebearer shoulde flatter him whome hee wil deadly hurt hee will speake gentle that no man may beware of him and till hee haue leasure to hurt at his pleasure and that not onely hee may doe hurt vntoo his goods of whome hee speaketh euil but also that by his false tongue hee may bring him vtterly vnto destruction Solomon doth signifie it saying That the flattering wordes goe downe into the bowels of the belly As touching the rest when hee so often rebuketh the tale carrier let vs knowe that it is because hee is enclined vnto slaundering of his neighbour and the which also is a very abhominable thing for hee proceedeth therein of malice against his conscience The talebearer knoweth wel that hee would haue no man to speake so of him They that are such are dangerous but some of them are much more to bee feared then other when they labour by their tale bearing to turne away the poore weakelings from the true religion 23 As siluer drosse ouer laide vpon a potsharde so are burning lippes and an euill hearte When wee delight to see goodly thinges if wee haue any vessel of great price for to make the same faire wee wil couer it ouer with golde or siluer according as wee esteeme the peece to be worthie neither wil we bestowe such cost and glittering shew vppon a thing of nothing as is a potshearde euen so when a man doth delight in the vprightnesse and goodnesse of his heart hee wil ouerlay it after a manner of speache with pure cleane sweete and louing woordes hee wil make his hearte to shine by fit and conuenient talke which shal bring no hurt nor trouble no molestation nor hinderance vnto his neighbours but rather with his talke he wil labour to make them glad and to bring them profit and honour A good man out of the good treasure of his hearte bringeth good thinges Mat. 12. 35. Contrarily when a man delighteth in the frowardnes of his hearte he wil not ouerlay the same with holy words for to pleasure therewith his neighbors to profit them to honor them but with his fiery lippes of euil speaking he wil endeuour to vexe his neighbour and to hurte him so much as he can Beholde the ouerlaying which is fit for an euill hearte such had the Scribes and Pharisees which Mat. 12. coulde not speake wel of Iesus Christ our Lorde And for this cause also our Lorde rebuketh them sharply declaring to them that they had ouerlayed the same with wickednesse agreeable to their harts when hee saith to them Generation of vipers how can ye speake wel seeing you yourselues are euil Let vs therefore vnderstand that Mat. 12. 34. Solomon saying As siluer drosse c. doeth admonishe vs that we shoulde be careful to keepe that our heartes bee not infected with wickednesse and made vnfruiteful as is a potsharde And for to doe this let vs arme them with the pure worde of the Lorde which are pure as siluer that is purified and perfectly fined let vs learne thereby to abhorre al iniquitie and frowardnesse that wee may not haue furious and burning lips that wil vtter hurtful thinges vnto our neighbours but rather that by our wordes we may procure their benefit and honour without any thing hindring them 24 Hee that hateth wil counterfaite with his lippes but in his heart he layeth vp deceit When they which conceiue any hatred against their neighbors doe thinke to haue a iust cause to hate them if they feele thēselues strong ynough for to hurt and to bring damage they wil not gladly dissemble it but doe openly assault their enemie as Saule making himselfe beleeue that Dauid was his enemie did pursue him without dissimulation The enemies of the trueth which thinke to doe seruice vnto God for killing of the disciples of Iesus Christ doe boldly pronounce without dissimulation sentence of death against them Euen so they which are not ashamed to shewe their euil minde doe nothing at al feare to declare themselues enemies to them which please them not These are not they whereof Solomon speaketh when he saith He that hateth c. But of them which shal knowe in their consciences that they doe wrongfully hate their neighbours and yet wil not cease their hatred the which they wil dissemble with sweete woordes and wil secretly deuise in their heartes sodainely to take them whome they hate and to hurte them by deceit that they may not take heede and auoide them The captaine of such people is Gene. 4. 8. 37. Caine The brethren of Ioseph are so in likewise The traytour Iudas doeth wel deserue to bee set in the same order Likewise the Scribes and Pharisees and al those which hate the trueth which knowe and make a faire shewe vnto them whome they pursue that they may finde meanes to destroy them Nowe wee must carefully take heede that wee doe not become like vnto the first haters who are proude for then wee shal not onely haue men for our aduersaries but God also who resisteth the proude And wee must also take heede from being like vnto them of whome Solomon nowe speaketh for then shoulde wee bee cruel and hypocrites sinning against our owne consciences and of set malice Hypocrisie is noted and knowne by the fayning of the lippes and crueltie is discerned by the dissimulation which lyeth hidde within and the malice prepensed in them both to wit in the dissembling of their lippes and in the couering of the disceit But wee may take heede of them both so that wee suffer not ourselues to bee ouercome by the sweete wordes of such as hate vs and that wee giue credite vnto the admonition folowing 25 Though he speake fauorably beleeue him not for there are seuen abhominations in his heart The wordes of the hateful may seeme sweete and amiable but let vs not beleue them for whiles he speaketh so gently hee in uenteth abhominable things in his heart not only one or two but many as Solomon noteth by the number of seuen Neuerthelesse wee Prou. 6. 16. may say that Solomon meaneth heere that the hateful are giuē vnto sixe things that God hateth yea to the seuēth which he abhorreth For they which hate their neighbours inuent and seeke out all wicked and abhominable wayes yea cruel meanes by the which they may destroy them whome they hate Nowe if we ought to beware of
according to that which S. Paule sayth Loue beleeueth al hopeth al. c not that 1. Cor. 13. 7. he putteth his stedfast assurance of his saluation in his wife or that he hath a certaine testimonie that nothing shal perishe vnder her hand when also he cannot promise that hee will saue himselfe for Iere. 17. 5. such a trust is cursed And when the wise addeth and hee shal haue no neede of spoyle hee sheweth moreouer that he speaketh of a good husband For an euil man wil not bee satisfied with the vse of that which hee may lawefully haue but wil by al meanes hee can spoyle and get the goods of his neighbour and wil neuer haue ynough in his fantasie But the manners of the wise are without couetousnes and is contented with present things that is to say with that which hee and his wife possesse winne and get iustly without dooing wrong or oppressing of any other and beeing thus content he shall haue no neede to spoyle his neighbours for hee hath ynough and wanteth no riches the which are signified by the spoyles because that the riches of a familie are made a spoyle and a pray to the enemies in the tyme of warre Besides this same let vs note that men which take younge maydes in mariage forasmuch as the marriage according to the ordinance of God is a bande not to bee broken are heere closely admonished to loue them not for their corporal beautie nor for their riches but to loue them in God in such wise that knowing that younge maydens are not commonly wise they shoulde bee careful and diligent to teache them and to take paines to make them vertuous wyues otherwise their hearts coulde not trust in them On the other side the wiues are taught to become and yelde themselues to learne and to bee gentle humble and obedient 1. Cor. 14. 34 1. Tim. 2. 1. 1. Pet. 3. 1. Ephe. 5. 22. 1. Cor. 11. 8. that they may winne the heartes of their husbandes and that they giue them not occasion to iudge euil of them nor to distrust them This doctrine may also bee gathered out of the writings of S. Paule and S. Peter 12 She will doe him good and not euill al the dayes of her life Hee sheweth that the good husbande shal not bee deceiued in trusting in his vertuous wife and shal not bee frustrate of his hope that is that his wife wil not waste the goods of the house but wil duely and orderly spend thē wil rather labour to augment increase them then to diminish them For as he saith She wil doe him good that is to say shee taketh paines to encrease the riches of her husbande and of her labour commeth profite to the house And shee doeth no euill that is to say shee doeth him no hurt nor worketh him no trouble And when she hath thus begunne she ceasseth not but continueth al the daies of her life Wherein al wiues are admonished neuer to ceasse from wel doing vnto their husbandes otherwise they are rebelles not onely against men but also against God who hath giuen the woman to man for his benefite and to be an helper vnto him not for a day or a yeere but for euer for God Gen. 2. 18. 24 Mat. 19. 5. 6. saith It is not good that man shoulde liue alone I wil make him an helper And also hath ioyned them vnseparably together The wiues ought therefore to continue in wel dooing vnto their husbandes and to worke them no trouble And for to doe this wel they must be humble and patient modest and prudent for to winne their husbands if they be chourlish and sharpe and for to nourse and cherishe them if they be gentle and gracious And thus by wel doing they shal ouercome the euil with goodnes and shal maintein goodnesse 13 She seeketh wooll and flaxe and laboureth cheerefully with her hande He beginneth to declare howe the wife for to shewe herselfe vertuous yeeldeth and doth good vnto her husbande Shee is not idle nor negligent shee is not curious in running from house too house for to learne newes nor to babble to speake things which are not meete and so to passe away the time vnfruitfully and vainely but she is careful to handle to deale with that which is meete for the degree and estate of women as is heere signified when it is saide shee seeketh wooll and flaxe and she is not greeued to apply and occupie herselfe aboute these vile and contemptible things but knowing that they agree with her estate shee deighteth to woorke on them She thinketh not herselfe dishonoured nor also wearied though with her handes shee spinneth wool and flaxe but her delectation is to doe that which is profitable for her housholde And also it is the duetie of wiues to take the care of the house and the Apostle Saint Paule woulde haue them to gouerne the housholde and to keepe the house The which is not doone if so bee that the wiues are delicate and thinke highly of themselues and that they 1. Tim. 5. 14. Tit. 2. 5. disdaine small workes the which notwithstanding are profitable necessary for their family for to clothe and array them Women ought naturally to vnderstande this same but yet to helpe nature and to stir it vp the holy Ghost disdaineth not to humble himself euen so farre as to declare vnto them howe they ought to behaue themselues in their housholde and that when they worke suche workes without couetousnesse they doe that which is pleasing vnto God And therfore let them apply themselues diligently without contempt howe noble or riche soeuer they bee They that dedesire matter of high speculation wil mocke this which we ought to praise and honour seeing it is the doctrine of the holy Ghost for we must not count that vile which it pleaseth him to teach And therefore let not the husbandes despise their wiues which apply themselues in working those thinges which seeme of smal importance when they doe that that God teacheth them by his woorde and by his spirite 14 Shee is like the shippes of merchantes shee bringeth her foode from a farre It is a very profitable thing to haue merchantes that may sende ships to the Sea and to the riuers to fetch prouision from far countries to helpe the countrie that hath neede And for this cause God hath made the Sea and the riuers nauigable as it is after a sort giuen vnto vs to vnderstande when God gaue man Lordship ouer Gen. 1. 28. Psa 107. 23 the fishes in the Sea But merchants doe greatly abuse them committing themselues to the dangers of the Sea riuers by ambition curiousnesse and auarice desiring to become great to see diuers countries for to feed their eies and to learne to talk of far countries at pleasure and chiefly desiring to waxe rich without care of helping the needie either of their owne countrie or of another It is enough
the heart 501. a That wee must referre al reuengement to the Lord. 422. a Reasons withdrawing vs from reuengement 421. b. 422. a. Reuerence Of reuerence and that the wicked doe reuerence the good 269. b 270. a. Revvard The meaning of these wordes A priuie revvard pacifieth displeasure 436. a The revvard of them which continewe in doing wel 440. b. 441. a. Revvardes That it is not lawfull to take revvardes for iudgement 351. b. 352. a Against such as hauing an euil cause do notwithstanding giue revvardes 352. a. Riche What the behauiour of riche men ought to be in this world 10. b The riche of the world accused of tyrannie towardes the poore 450. b Lessons of instruction for merciles riche men to marke 451. b 452. a Of such as make hast to bee riche and what dangers they incurre 421. b Of such as to ware riche oppresse the poore and of their reward 456. b Riche men warned not to communicate their goods to the slouthful c 409. b The description of a worldly riche man by way of comparison 141. b. 142. a The meaning of these words Striue not to be rich 465. b. 466. a The opinion of the rich is false and his hope frustrate 143. a Lessons for the rich to learne concerning the disposing of their goods and riches 142. a. Howe and by what meanes it is lawful and not lawful to make ourselues riche 234. b. The riche deceiue themselues trusting in their riches and why 142. a A charge to such as are rich and mindfull of their recreation c 102. b That rich men are wise in their owne conceit and how 565. a That rich men are Idolaters and why 611. b. Why the rich are accursed and depriued of the kingdome of heauen 572. b What ought to be our demeanour when we are riche 565. a. b Admonitions to the riche touching their behauiour in their riches 612. a Riche worldlings taxed of follie and why 379. b The meaning of these wordes The riche answereth roughly 378. a Of worldly rich men of whome some are named 378. a Of rich men which feare the Lord and how they vse their tongues 378. a. Riches That wee make riches our God and howe 194. b. 195. a Against trust and confidence in riches 194. b. 195. a Of the abuse of riches and the reward of such abuse 194. b When and in what respectes our riches are precious vnto vs. 226. b What riches wee shoulde desire and in what manner 209. a The sinister meanes that men vse to attaine to riches 431. b That we doe naturally laue riches c. 431. b. Of the vanitie and vnprofitablenesse of riches 466. a. b The meanes and waies to attaine vnto abundance of riches 295. a. b That it is laweful for parents to lay vp riches in store for their children 249. a Riches compared to the flying of an Eagle 466. a That the faithful doe truly attaine to riches and why 183. b Necessarie points of doctrine concerning riches 182. a The way to get riches is to studie for righteousnesse 182. b Howe to abounde in worldly wealth and riches 190. a The commendation of riches their vse and to what ende they are ordeyned 128. b. The Lorde casteth away the substance and riches of the wicked diuerse wayes 129 b. Wee must not put our trust in goods and riches though wee abounde in them c. 129. b What is meant by this that God threateneth to cast away the substance and riches of the wicked 130. b Against such as put their trust in their Riches neglecting thinges of more weight 129. b That it is not lawful to couet riches why 131. a Euery man desireth riches naturally and why 149. a For what cause man attributeth vnto his owne power the riches that he possesseth 149. a What we ought to doe when wee see ourselues abound in riches 149. a. b A description of their in warde disposition nature that desire riches and cannot attaine vnto them 142. b Whereunto riches ought and ought not to be attributed 149. b Of the vse and abuse of riches 142. a. 151. a. How riches must he bestowed 151. b It is not lawfull for vs to couet riches and why 151. b What mischiefes followe the setting of our heartes vpon riches 151. a Riches are good and it is lawful to vse them and why 151. a What riches we must looke for in seeking after wisedome 108. a To what purpose those riches serue which wisedome giueth to her louers 109. a We may aske riches of the Lorde and howe farre 151. b The riches of this worlde doe not fil the treasures and why 109. a The way and meanes to bee riche with the true riches 108. a That riches of the wicked shal not profite or doe them any good in the day of wrath 167. a. b That it is vanitie and foolishnesse to trust in riches and why 167. a Of the abuse of riches and worldly wealth 275. b. 276. a Vnlawful meanes of getting riches condemned 562. a Of the riches of the wise and what they are 275. b Of such as make hast to get riches and what their ende shal be 574. a The chiefest paine for riches yl gotten standeth in eternal death 573. a What sinnes abounde in the wicked by the plentie of riches and wealth 611. a. b That riches hidden and hourded vp are vnprofitable 77. a The reasons why Solomon requireth of God not to giue him riches 610. a. b. 611. a. b Why Solomon compareth riches and wealth vnto fountaines of water 77. a That it is a verie dangerous thing to couet riches and why 10. a That the rich mans riches are his strong Citie and howe 370. a. b That it is not lawful for vs to abuse riches and other the good giftes of God 74. b Howe we must vse our riches and other the good creatures of God 38. a That the riches which are gotten by wisedome doe not change 40. b That in riches there is nothing but cursednesse and when 41. a The incessant and restlesse care of the couetous for riches 20. a Righteous That the Lorde wil restore the righteous to a prosperous estate though they seeme neuer so miserable 195. a. b Howe and in what order the righteous desposeth his riches 196. b. 199. a That the righteous shal not be without aduersitie 212. a The righteous man compared to a fisher and in what respectes 197. a b That al the seede of the righteous are not the children of God and why 188. a Faith and hope are the guides of the righteous mans conscience 168. b The state of the righteous after their restoring to rest 161. a We cannot iudge by our outward wit what the righteous are 191. a The troublesome and afflicted estate of the righteous in this life before he attaine to life 168. b That wee cannot claime the title of righteous if we vse not charitie 443. a The fruitfulnesse
that haue filthie thoughts in their hearts 315. b Of the thoughts of men and howe they come to naught 310. b What we must doe if wee will not haue our thoughts come to nothing 310. b. 311. a The meaning of Solomon in saying that there are many thoughts in the hearte of man 397. b Our thoughts are as present with God as if we shoulde expresse them by woordes or workes 409. b That GOD will giue a good issue to our thoughts vpon condition 311. a. Thriftinesse Of thriftinesse and that it is commendable 316. a. Tongue What Solomon meaneth saying that a wholesome tongue is as the tree of life 293. b The danger of a naughtie tongue proceeding from a froward heart 358. b. 359. a Of the tongue of destruction and who they be that haue such a tongue 348. a. b What mischiefes ensue if wee had a false tongue 89. b. 90. a The place of the tongue and howe the same ought to be vsed and applyed 89. b Why Solomon saieth that the tongue of the frowarde shal bee rooted out 163. a Sundrie terrible examples proouing that God hateth a false tongue 90. a The vse of the tongue and wheretoo wee ought to make it serue 147. a The tongue of the iust seeketh nothing but the glorie of God c. 148. a Vnto the tongue many wickednesses are attributed 162. b Why Solomon calleth the tongue of the wise health 317. a Of the tongue of the wise and what benefites the same bringeth 217. a The fruites of a froward tongue called euill fruites 162 a The office of the tongue when God hath it in ordering 322. a The meaning of these wordes A soft tongue breaketh the bones 510. a The tongue of the righteous compared vnto siluer and why 147. b That the frowardnesse of the tongue procureth the losse of our soules and howe 294. a That a lying tongue is one of the seuen things which God hateth 89. a. b The meaning of these wordes A false tongue hateth the afflicted 532. a. b A reason why Solomon giueth a hande to the tongue 376. b The vse of the tongue and howe it ought rightly to be applyed 377. a Who they bee that delight to haue an euill tongue 377. a. The excellencie of the tongue commended in holy scripture 291. a. b That the tongue of the wise vseth knowledge aright and how 290. b. 291. a. b. The rewarde of such as are busie of tongue with an admonition to keepe it 441. b. 442. a That death and life are in the power of the tongue 376. b. Tongues The reward of froward tongues after their misvsage at pleasure 162. a. 163. a With what kinde of tongues the world is filled 230. b Against euil tongues and lying lippes 211. a The complaints of holy scripture against wicked and accursed tongues 256. a. b How the wicked that are in authoritie doe whet their tongues both against God and man 255. b What we must do to make our tongues weapons of righteousnesse 89. b Against such as haue babbling tongues c. 371. b. Traditions The doctrines and traditions of men are called stolne waters and hid bread and why 126. a. Transgression Of the snares that are in the transgression of an euil man 583. a That transgression increaseth when the wicked increase and how 590. a. b. Transgressour What is meant by this worde Transgressour and of wages giuen to such 523. b. Treasure What we must do if we wil haue our dwelling places replenished with treasure and oyle 439. b What thinges are meant and vnderstoode by these woordes treasure and oyle 439. b. That our principal treasure must be the feare of God and why 439. b Why the goods which God giueth the wise man are called treasure and oyle 440. a. Howe and in what sense the house of the righteous is saide to haue much treasure 295. b What duties are required of vs to godward for the treasure of his wisedome 46. a. Treasures What Solomon meaneth by the treasures of wickednesse saying that they shal not profit 128. b. Triall The triall of God compared to a sining pot or furnace 347. a b The triall of heartes and wherein the same consisteth 347. b To what end God hath our hearts in tryall 347. b That it is good for vs to abide the Lordes trial and why 347. b. Trinitie A necessarie doctrine touching the Trinitie 111. a b. Trouble The meaning of Solomon by these wordes Trouble is the place of the righteous 172. b. The wicked shall come into Trouble for the iust and why 172. b. 173. a The cause of the wickeds trouble ought to be imputed vnto none but himselfe and why 173. a What kind of men they be that Trouble and set al things out of order 196. b Of the trouble which Solomon setteth against the feare of God 305 a. b The righteous escapeth out of trouble not of himselfe but by meanes 173. a. Troubles The righteous are not excepted from Troubles 172. b The righteous counted miserable for their Troubles sake 172. b The necessitie of patience in Troubles 172. b. Trueth Whatsoeuer is toutrarie to Trueth is wickednesse c. 104. b Why Solomon placeth Trueth against wickednesse and wherein Trueth consisteth 104. b Speaking of Trueth consisteth not only in the mouth but in workes 216. a The nature of Trueth and of whome shee taketh the same 218. a Of the lippe of Trueth and what doctrine is to be learned thereby 217 b. 218. a That God loueth Trueth and commendeth it 257. b That there is one Trueth but many wayes of speaking Trueth 215 a. b That he which wil not heare Gods woorde must needes bee voide of trueth 444. a. The knowledge of the trueth sufficeth not but a further thing is required 489. b Of trueth and that it is one of the partes whereinto the lawe is diuided 31. a The meaning of these words Buy trueth and sel it not 475. b. 476. a That there is no word of excellencie but the pure trueth 350. b. 351. a The Churche is the piller and strength of trueth 6. a. Trust Against vaine trust and confidence in riches 167. a Against trust and confidence in riches 194. a. b Of him that putteth his trust in man and him that putteth his trust in God 195. b That we must not trust to the good deeds of others 230. a Sundrie meanes ordeyned of God and teaching vs to put our trust in him 459. a. b. Confidence and trust in an vnfaythfull man in time of trouble like a broken tooth and a slyding foote 512. a. b That we cannot put our trust in God but by Iesus Christ 459. a The sure and happie estate of such as trust in the Lord. 604. b. 605. a It is ill done to trust in temporal and worldly helpes and why 159. a Of assured trust and wherein the same consisteth 278. a What it is to trust in the Lorde 576. a. The state of them that put their trust in
to the worde of God in walking after his commandementes It is that wisdome which Moses taught the children of Israel in the same place Deut. 4. saying beholde I haue taught you ordinances and lawes as the Lorde my God commanded mee c. But heere it might bee sayde that Solomon needed not to haue written seing Moses had before already written and that hee teacheth no other wisedome but that which Moses taught It may bee aunswered that that which Moses hath briefly and obscurely taught for the capacitie of the people Solomon dilateth and amplifieth and therein hee serueth as an interpreter to Moses But it may bee sayde againe if Solomon doe teache no other wisedome than that which Moses taught that hee teacheth not Iesus Christ who of God is made vnto vs wisedome and righteousnes and 1. Cor. 1. 10. therefore his doctrine appertaineth nothing vnto vs which should regarde to knowe nothing but Iesus Christ and him crucified I aunswere that Moses hath spoken of Iesus Christ If you had beleeued Iohn 5. 46. Gal. 3. 24. Moses you woulde also haue beleeued mee The lawe was our schoolemaister to bring vs to Christ c. But Solomon teacheth not onely the lawe but also fayth and setteth foorth vnto vs diuers promises of GOD and consequently hee teacheth vs Iesus Christ of whome also hee was a figure for all the promises of God are yea and Amen in Iesus Christ Wherefore when wee heare the Prouerbes 2. Cor. 1. 20. of Solomon let vs not thinke that he wil leade vs only to doe the workes of the lawe outwardly but that chiefly he tendeth to frame our manners to the feare and reuerence of God the which is not done without fayth Secondly hee promiseth vs Instruction Whereby wee shoulde knowe what to doe and what to eschue for to liue in this present worlde soberly righteously and religiously the which instruction is not onely in woordes but also in temptations and afflictions Wherevppon it followeth that Solomon beeing on earth spake not Deut. 8. 1. earthly but heauenly for wee can haue no instruction vnlesse God speake to vs from Heauen as Moses doeth shewe it very well Out of Heauen hee made thee heare his voyce to instruct thee c. Deut. 4. 46. Wherfore if we be giuen to earthly and worldly things and perseuere therein wee cannot receiue instruction It is then needful for vs to withdrawe ourselues from the desire of worldly thinges and that by the meanes of Gods grace For S. Paul saith For the grace of God that Tit. 2. 11. bringeth saluation vnto al men hath appeared and teacheth vs that wee should deny vngodlinesse and worldly lustes and that wee shoulde liue soberly and righteously and godly in this present world Thirdly he promiseth that we shall haue knowledge and vnderstanding in the lawe and woorde of God the which onely is our knoweledge and vnderstanding It is sayde also in Iohn And heereby wee are Deut. 4. 8. 1. Iohn ◠◠sure that wee knowe him if wee keepe his commaundementes This knowledge ought to bee greatly esteemed of vs as Ieremie admonisheth vs theretoo Let not the wise man glory in his wisedome c. But let him that glorieth glorie in this that hee vnderstandeth and Ier. 9. 23. knoweth mee Thorowe this knowledge we differ from brute beastes Wee ought then to giue good heede to these sayinges of the wyse Psal 32. 9. man Fourthly hee promiseth vs Instruction to doe wisely that is to say that by his sayings we shall learne to bee wel ruled and gouerned and also that willingly wee shall heare those which shewe vs our faultes and chiefly those which are expert and wise which knowe howe to reprooue and vse it in tyme and place that by their correction wee may amende our life and become wyse And by these sentences hee laboureth to withdrawe vs from death wheretoo the obstinate and stubborne are bent Or despisest thou the riches of his Rom. 2. 4. bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance c. Finally they serue so to frame our harts that we should delite to giue to our neighbours that which is theirs to suffer no man to doe them wrong and to gouerne vs in such wyse that no man finde in vs any thing worthy of reproofe or blame Wee learne then by these woordes to doe wel to all men to hurt no man and to bee a good example to our neighbours and not offensiue vnto them And heerein wee begin a blessed lyfe and to possesse the kingdome of heauen wherein is our abyding but those which doe the contrary begin euen now their hel As farre as wee can hitherto see these sayings learne vs to feare and serue God and to agree with our neighbours and accomplish our saluation 4 To giue vnto the simple sharpnes of witte and to the childe knowledge and discretion After that he hath shewed whereto these sentences serue he nowe declareth to whom they are profitable continueth furthermore in shewing what profite commeth of them By the simple hee vnderstandeth those which neither haue wit nor wisedome to gouerne themselues nor yet can discerne good from euill to doe the one and flye the other and so are easily to be deceiued and may sooner be persuaded to folowe wickednesse than righteousnesse to choose rather that which is hurtfull vnto them than their profite We are all of this nature if we be left vnto ourselues Adam hath wel shewed it vnto vs and not only Gen. 3. shewed but also from him as frō a spring hath this simplicitie flowed into all mankind But although it bee natural and come by succession yet if we perseuere therein we shall not be excusable but as by it wee shall haue folowed wickednesse and chosen our hurt euen so by it shal we miserably perishe with the wicked For sith that God doeth teach vs by his word to take heed from being seduced in giuing vs warning of the craftie inuentions and enterprises of Satan of the deceitfulnes of the worlde the alluring of our owne concupiscences and offring vs his helpe fauour and grace there is no falt then but in ourselues that this hurtfull simplicitie is not taken from vs and that wee haue not this sharpnesse of wit knowledge and discretion which the wise man promiseth vnto the simple which applie and studie his sayinges with all their heart When he maketh such promise wee must vnderstand that it is not good to be simple as are those which S. Paule speaketh Rom. 16. 18. of that suffer themselues to be deceiued with false teachers Yet he meaneth not that wee shoulde forsake simplicitie but so farre as it proceedeth of our naughtie and corrupt nature and that through this corruption it is accompanied either with malice or ignorance or else with them both Such simplicitie as is ioyned with wisdom and knowledge whereby a man
the which there is nothing but damnation As then the euerlasting life followeth the promis of the earthly life so likewise doth damnation and euerlasting death followe the threatening of rooting out of this world Thus whosoeuer enioyeth the land by the promis of God the which hee layeth holde on by faith may bee assured of euerlasting life and whosoeuer layeth not hold on it through the promis and is threatened to be cut off and rooted out may looke for nothing but perpetual miserie As touching the rest God wil not please his children wherewith hee satisfieth strangers but will enriche them with his benefites which shal neuer perish These promises thus considered if we conferre them with the threatninges made to the wicked we shal not enuie their prosperitie For although to the sight and iudgement of men they are planted and fast rooted and that they spring florish and bring forth frute yet shal they quickly perish Contrarily the good righteous which seeme to be of litle value in this world if they be taken away it is Psal 37. not to the ende that they should perish but after what sorte soeuer God doeth withdrawe them thence out of this worlde it is for to plante them in his heauenly kingdome in the which they shal florish eternally When the wicked growe as the grasse and Psal 92. 7. al the workers of wickednesse doe florish then shal they bee destroyed for euer contrarily in the 12. verse of the same Psalme it is sayde The righteous shal florish like a Palme tree and growe like a Cedre in Lebanon But albeeit the wicked doe wel deserue to bee so handled yet is it not to say that the righteous and good deserue and merite that which is spoken of on the contrary part But al commeth only because of the promis Let vs thē take good heede least wee swel and waxe proude by thinking on our deserts but let vs walke on in feare and humblenesse knowing that if GOD shoulde vse and shewe himselfe so sharpe as wee deserue hee might cut vs of and roote vs out of the lande as wicked and vnfaithful that wee are of ourselues and of our owne corrupt nature after the which wee are al corrupted and doe abhominable woorkes And if wee bee not woorthy of this earthly habitation much lesse can we boast ourselues to be woorthy of the heauenly inheritance Wee haue nothing then to triumphe ouer them which perish as if wee did better then they but if wee desire to bee counted woorthy to remaine in the lande wee must pray that it woulde please God to change vs and make vs newe creatures by his holy spirite Wherefore also though we be admonished to walke in the way of good men with promise to dwel in the lande and that the wicked are threatened to bee rooted out thereof yet ought wee not to folowe the opinion of the Papistes which to defende their free wil alledge the exhortations and threateninges of the scripture saying that it should bee in vaine for any to exhort vs with promise and that in vaine it shoulde bee also to threaten vs if wee had not power by our free wil to doe whatsoeuer we are admonished and to eschue whatsoeuer is threatened vs If we did folowe them wee shoulde bee much deceiued For the exhortations are not made neither the promises giuen for to shewe vs what wee can doe but what wee should and ought to do We are much like to vnthrifty husbands that growe in dette and haue nothing wherewith to paye c. Likewise if God doe not holde vs vp and giue vs grace wee shal neither doe that which we are admonished to doe nor yet auoide that which is threatened to fal vppon vs but must needes goe to destruction and perdition The thirde Chapter 1 MY sonne forget not thou my lawe but let thine hear◠keepe my commandements 2 For they shall increase the length of thy dayes and the yeeres of life and thy prosperitie FOrasmuch as Solomon hath admonished vs to walke in the way of good men hath promised vs that if we bee iust vpright wee shal dwel and remaine in the land contrarily that the wicked shal bee cut off and rooted out of it with whome lest we should be included and ouerthrowne hee sheweth vs what we haue to doe for to walke in that same way and to bee allowed before God as iust and vpright that is that we despise not the law of God lest we become like the grounde by the hye way side whose seede was made a pray for the birdes but that wee shoulde bee like to the good Mat. 13. 4. Luke 8. 8. Psalm 1. Psalm 119. Esay 2. 3. Deut. 6. 6. 11. 18. grounde This lawe is the way of good men The commandements are the pathes of the righteous Nowe the manner howe wee shoulde not forget the lawe is giuen vs wee must then continually meditate and exercise ourselues in the woorde of GOD. And because wee are rather giuen to vanitie then to followe the lawe of God let vs pray to GOD that hee woulde giue vs the vnderstanding of his lawe and make vs walke in the path of his commandementes as wee are taught throughout Psalm 119. the 119. Psalme If wee doe this with an vnfeined harte wee shal be the true children of God and though there be in vs many imperfections yet our good God and father wil not cease to lengthen our dayes as Solomon doeth shewe vs saying For they shal increase c. Heere Solomon promiseth vs nothing which is not often repeated in the law and in the Prophets Therefore seing we haue so great a number of witnesses let vs in no wise doubt of this promis Nowe though wee were altogether compassed about with euils that we shoulde walke in the mids of the shaddowe of death yet ought it not in any case to be feared but that God who is alwaies present with vs wil accomplish his promis and chiefly for our spiritual health and eternal prosperitie wheretoo wee must aspire and not stay ourselues in the dayes and yeeres and peace of this temporal life that is to say in the earthly prosperitie And although the Lorde is our life and the length of our dayes yet doeth Solomon attribute it vnto Deut. 30. 20. the lawe and to the commandementes because that God cōmunicateth both him and his riches to those which forget not his lawe but keepe his commandements For what nation is so great vnto whome the gods come so neere vnto them as the Lord our God is neere vnto vs in al that wee call vppon him for Heereof wee may iudge seeing the contempt of Gods lawe that the greatest Den. 4. 8. parte of those which say there is nothing to that to remaine and liue long know not what they say for they followe the steps which leade vnto death They thinke there is no better thing to make them liue long then to be
day they continue Solomon doth shew it when he saith 2 She standeth in the top c. This is the same that hath bin saide before in the first Chapter verses 20. 21. But besides that which was there said we must note that Solomon vseth both there and heere a Verbe that signifieth to crie aloude either for ioy or for sorrow Nowe when hee crieth after men and that it is not for any vertue they haue but rather to reproue them for their sinnes then it followeth that the crye is made for griefe and sorrow That it is after men he expresseth 4 O men c. And that it is not for their vertues he sheweth when he calleth them ignorant and fooles saying 5 O yee foolish men vnderstande wisedome c. But although respecting them with whom he hath to doe hee is minded to crie for sorrow pitie and compassiō that he hath to see thē without vnderstanding and without hart yet he crieth chiefly for an other respect to wit because it is his duetie to crie and also that hee crieth not by pronoūcing vaine friuolous things as he declareth 6 Giue eare for I wil speake c. When Solomon in the person of wisdome is not greeued with much speaking but vseth copy and is plentifull in wordes saying I call you my voyce crieth vnderstande be learned hearken hee sheweth vs the great compassion that hee hath of the foolishnesse of men and therewith speaketh cheerefully and doth shewe vs that albeit that after the outwarde apparance wee thinke not to profite by preaching by exhortations and corrections that yet we must not be greeued too doe our office of teaching exhorting correcting reproouing and threatning by following Moses the Prophetes Iesus Christe and his Apostles And also albeit that the ignorant and foolish that wil not yeeld vnto the trueth but followe wickednesse and lying doe wel deserue to be deceiued by lyes and be left in a reprobate sense that yet our office is to speake of excellent thinges worthy to be proclaimed and which are so cleare and manifest that none can bee deceiued in hearing them so that any man cannot be turned from righteousnesse and equitie but that they shew the right way of them rather Solomon doth giue vs well to vnderstande this same when after hauing promised notable excellent or cleare thinges hee promiseth to teach thinges that are right by the opening of his lippes Wherevpon the reason followeth 7 For my mouth shall speake the trueth c. When Solomon setteth trueth in his mouth that speaketh notable things hee 1. Cor. 1. 2. 4 Col. 2. 8. sheweth that the Minister for to declare excellent thinges must not come with highnesse of wordes or wisedome neither must his preaching stand in inticing words of mans wisdome but in pure trueth also that the people should take heed to be ouertakē by Philosophie and vaine deception according to the tradition of men and institutions of the worlde Moreouer when Solomon placeth trueth against wickednesse we ought to vnderdande that the trueth standeth not onely in wordes but in sinceritie of hearte in vprightnesse of conscience in holy thoughtes in good desires and in a strong and liuely faith the which worketh by loue not fained doing good and righteous vnto the glory of God and profite and edifiyng of our neighbour thus doing wee may truely say with Solomon My mouth shall speake the trueth We must also vnderstand that whatsoeuer is contrary vnto the trueth is wickednesse and wee must abhorre and detest it though it haue an external faire appearance and that the wise men of the worlde doe praise it neuerthelesse Solomon speaketh heere chiefly of the doctrine of trueth the which is pronounced for to turne man away from his wickednesse and to guide him vnto iustice and equitie the which he sheweth when he faith 8 Al the words of my mouth c. If thē we would be preserued from frowardnesse and dissolution we must followe the sayinges of wisedome which teacheth vs by Solomon and by the Ministers of trueth whose doctrine tendeth to none other end then that al wickednesse being forsaken we shoulde giue ourselues vnto righteousnesse by deniyng all superstition and idolatrie all infidelitie and distrust all filthinesse and dishonestie all iniurie and wrong al deceipt and vnfaithfulnesse and that wee shoulde serue one onely God by faith in spirite and trueth and our neighbours in loue seeking that which is for their profite in al honestie chastitie It is the righteousnes that is taught vs by the sayings of wisdom to the which we must be very attentiue if we would easily attaine therto and not to remain in ignorance if we wil find them plaine he declareth saying 9 They are all plaine c. Also none but the carelesse ignorant and contemners doe finde the worde of GOD troublesome hard sharpe and seuere It behoueth vs then to be learned to be diligent to get knowledge and to preferre it before al thinges that can be desired in the worlde how precious soeuer they be Solomon doth cal vs therevnto when he saith 10 Receiue mine instruction c. Then shall we haue true knowledge Chap. 2. verses 1. 2. 3. 4. 5. It is not without cause that he doth thus admonish vs as he doth shew saying 11 For wisedome is better then precious stones c. This is the same that he hath saide in the 3. Chapter in the 13. 14. 15. verses and also againe in the same Chapt. in the 16. 17. 18. 19. 20. verses he hath shewed in what sort it is better The reasons that he hath giuen vs heeretofore ought to be sufficient to make vs careful to followe wisedome and to be diligent hearers of his sayings but for to stirre vs vp furthermore Solomon doth shewe vs here againe how wisdome is better when he saith 12 I wisdome dwell with prudence c. What abundance of wealth and what ease and pleasures soeuer man can haue yet hee is neither the wiser nor discreter thē if he were poore miserable but in what state and condition soeuer we be yet if we haue wisedome wee are discrete and wel aduised and gouerned Better is the Eccle. 4. 13. 9. 15. poore and wise childe than an olde and foolish king which wil be no more admonished And there was founde therein a poore and wise man and he deliuered the citie by his wisedome And because there is none of sounde iudgement which doth not much more desire to haue discretion and counsell for to be able to gouerne himselfe and to keepe himselfe from hurt and danger rather then to haue great riches and therewith to be ignorant and foolishe it followeth thereof that wisedome is best I say expresly of sound iudgement for we must not make cōparison of things after the opiniō fantasie of people which are of a frowarde or corrupted iudgement as are al they which haue their minde on this worlde they care
but let vs harken vnto sobrietie The which wee shal doe if with humblenes wee acknowledge Rom. 12. 3. Iohn 15. 5. 2. Cor. 3. 5. Philip. 2. 1◠ourselues to be the graftes and that wee truly confesse with Saint Paule that we are not able of ourselues but our strēgth commeth of God Let vs not then be proude and arrogant but by humilitie of mind let vs occupie ourselues about our saluatiō c. This humilitie is very necessary for vs when our eternal saluation lyeth vpon it sith that in lesse things we haue need of wisedome to guide gouerne ourselues without the which our temporal affaires which are nothing in comparison of our soules cannot stand but fal to decay Solomon doeth well shewe it when he sayeth 15 By me Kings raigne and Princes decree iustice 16 By me Princes rule and the nobles and al the iudges of the earth When wisedom speaketh thus she wel sheweth that counsel wisedome are hers c. For a king doeth not truly raigne except he gouerne his people by good counsel and wisedome but rather is a tyrant if hee woulde haue al goe after his fantazie and that his wil must serue for al reason Likewyse a king doeth not reigne except hee can defende his subiectes against the violence of the wicked which trouble them and seeke their destruction but is an ydol Likewise without such vertues the magistrates which sit in the iudgement seate shal not bee able to yeelde vnto euery man his owne but doe wrong vnto many beeing led by their affections and proceeding by accepting of persons To bee shorte there are neither Princes Lordes nor iudges which can rule as they ought except they bee indued with these vertues but doe exercise tyrannie and crueltie Al kings counsellers Princes Lordes and iudges must then learne wisedome and bee obedient thereunto if they wil rule and reigne as they ought and doe their office acknowledging what place they holde and that the Lorde of Lordes to Psal 2. 8. whome they owe homage and high seruice is aboue them to destroy them and confounde them except they doe their duety For to Exod. 18. 21. 2. Chro. 19. 6. be wel instructed they must be such as Iethro demandeth counselleth Moyses to choose and such as Iosaphat describeth If wee haue not such Lords we must impute the same vnto our sinnes and patiētly to beare the yoake prouided alwaies that in obeying them wee doe neither offende God nor our neighbours for it is not lawful to rebel against them though they bee wicked for they are ordeined not by men but by the diuine prouidence as Solomon doeth shewe it by the woordes aboue saide and as S. Paule Rom. 13. 1. also treateth of it 17 I loue them that loue me and they that seeke mee early shal finde mee 18 Riches and honour are with mee euen durable riches and righteousnesse 19 My frute is better then golde euen then fine golde and my reuenewes better then fine siluer Wisedome not only maketh account of the greate men of the worlde for to cause them to walke duelie in their vocation and to prosper them but of what estate or condition soeuer we be if wee delight in wisedome and that wee bee careful to gouerne ourselues thereafter we shal not faile to bee wise Solomon doeth signifie it when he introduceth wisedome which saith That she loueth them that loue her Notwithstanding we ought not to thinke that it is in our libertie or free wil to become wise of ourselues compel God by his wisedome to loue vs and that wee shoulde finde him except that hee himselfe seeke vs first and drawe vs to him and holde vs fast The which hee doeth when he doeth offer vs his worde and wee doe loue it and seeke it early or diligently if our delight bee in the same Wee wil then take these woordes as if wisedome did say when I offer my selfe by preaching and corrections and Iohn 3. 16. Rom. 5. 8. 1. Iohn 4. 9. 10 Ge. 6. 8. 12. 1 Exod. 3. 8. Ier. 7. 24. 25. 3. 4. 35. 15. that I am not despysed then doe I make men feele my sweetnesse and gentlenesse my helpe and gouernement Nowe that wee are beloued before that wee doe loue it is certaine and also that we be sought for and drawne the grace that Noe founde doeth shewe it vs and the departure of Abraham and the deliuerance of the chil-of Israel out of the lande of Egipt c. And when God saieth by his Prophets that he rose vp early and sent his seruantes the Prophetes And when Iesus Christ saith The sonne of man is come to saue that which is lost c. Whē then we shal loue wisdome let vs know that it is because she loueth vs and when we shal finde her it is because Mat. 18. 11. she draweth vs making vs diligent to seeke her Wee ought not to feare that we shoulde labour in vaine and loose our paine for to loue wisedome and to seeke the same for she loueth not in words but in trueth and they which seeke her doe not finde her vnprouided Solomon doth shew it saying 18 Riches and honour c. Wherevpon followeth also that they which finde her returne not backe emptie For sith that wisedome doth loue them shee cannot leaue thē comfortlesse but doth participate of al her riches vnto them so farre as is expedient for also that which she possesseth she onely holdeth to bestow vpō her friendes and to lift them vp to honour and glory If then wee desire to be rich with the true riches let vs loue wisdome and seeke her betimes in the morning with al diligence so doing wee shall not be rich onely for one time but we shal haue durable riches Wherfore Pro. 3. 13. 14. we may conclude That blessed is the man that findeth wisedome and the man that draweth knowledge vnto him And also that her merchandize is better then the merchandize of siluer Such things doe waste and are transitorie subiect vnto stealing and corruption These are not then the riches that we must loke for in seeking wisedome and appliyng thereto our heartes But wee must lay vp our Mat. 16. 17. 33. treasures in heauen c. so doing we shall want no riches and as our Lord doth giue vs good witnes therof when he saith First seeke the kingdome of God the righteousnes therof al other things shal be giuen vnto you Neither is it vnto the desire of tēporal goods that Solomō laboureth to draw vs when he speaketh of wisdomes riches he doth shew it whē he saith that wisdome goeth with righteousnes as if he did say that if we wil be partakers of the riches honours of wisdome of this durable riches wee must aspire vnto righteousnes which wee shal attaine if trusting in the goodnesse of God we abhorre al hypocrisie and deceit al iniury violence and doe imploy ourselues to
perished being an innocent Or where were the righteous destroyed The Iewes did no lesse esteeme of the Prophets and of our Lord Iesus Christ and of his Apostles The Papists haue the poore Christians which suffer persecution for the Gospel in like reputatiō Cōtrarily the wicked that is to say the infidels which with wil and minde with deed and word doe despight God and make no count Psal 7. 3. of their neighbours are iudged happie and blessed they are feasted they are praysed and commended and it seemeth wel that they are in the grace and fauour of God and that he doeth blesse them that hee doeth loue them and mainteine them Such is the iudgement of carnal man which iudgeth after the outwarde sight but Fayth iudgeth farre otherwise and the worde whervpon Fayth is stayed pronounceth also contrarie as we see it when Solomon is not contented alone to say that the righteous shal obteine blessing but to shewe that he is euen here happie in diuers sortes although he be greatly molested he sayeth blessinges are vpon the head of the righteous hee appointeth not the time neither present nor to come for to declare that the blessings shal not fayle them but hauing had their beginning in this life they shal endure for euer Blessed are ye when men reuile you and persecute you and say al manner of euil against you for my sake falsly My brethren count it exceeding ioy when ye fall into diuers temptations Againe Blessed Mat. 5. 11. Iam. 1. 2. Iam. 1 12. is the man that endureth tentation for when he is tried he shal receiue the Crowne of life which the Lorde hath promised to them that loue him Contrarily though the wicked doe florish yet are they and shal be cursed as may be knowne plainly when their iniquitie shal bee opened and that for the same they shal be ashamed for because of their iniquitie which shal be as a choke peare to stop their mouth they shal not be able to alledge any thing worthe to defende themselues with al. Solomon doeth signifie it when hee sayeth But iniquitie shal couer the mouth of the wicked In some it is opened sooner and in other some later Some mens sinnes are manifest before hande and goe before vnto iudgement but some mens folowe after For their iniquitie committed they shal suffer 1. Tim. 5. 24. punishment before al men wherwith they shal be greatly confounded and the righteous shal be glorified and honoured and their felicitie shal shine and shal be seene of al men Solomon doeth wel signifie the same when he placeth the blessings to light on the head the which is the highest part in man vpon the which the ornaments can not be hid These ornaments of blessing are nowe hidde in the worlde but they which are not stayed at the outwarde appearance but by Fayth do beholde the goodnesse that God hath done vnto his faythful seruantes in the midst of their troubles doe see euen presently the head of the righteous garnished with blessinges the which they shal more plainly see in the possession of the heauenly kingdome 7 The memorial of the iust shal be blessed but the name of the wicked shal rotte Albeit that nowe presently it seemeth vnto the worlde that the righteous are forgotten before God because that no man reuengeth the iniuries wrongs that are done them as Dauid doth declare it saying He hath saide in his heart God hath forgotten he hideth Psal 10. 11. away his face and wil neuer see O Lorde the auenger O God the auenger shewe thy selfe clearely And for this cause also the faithful doe lament and complaine Why standest thou farre of O Lord Psal 94. 1. Psal 10. 1. Psal 13. 1. Psal 45. 23. 24. and hidest thee in due time euen in affliction Againe How long wilt thou forget mee O Lorde for euer Howe long wilt thou hide thy face from mee Againe Vp why sleepest thou O Lorde awake be not farre of for euer Wherefore hidest thou thy face and forgettest our miserie our affliction yet notwithstanding he hath not so much forgotten them but that he doeth remember to blesse them for to doe them good and shewe them grace and fauour to giue them helpe defence and sauegarde so farre as hee knoweth to be expedient to bring them vnto eternal blessing Solomon doeth signifie the same saying The memorial of the iust shal be blessed Contrarily the wicked are famous they are commended and doe prayse themselues He sayeth in his heart I shal neuer be mooued Psal 10. 6. 12. 4. nor be in danger And With our tongue wil we preuaile our lippes are our owne who is Lorde ouer vs but their name shal be abominable and filthie Solomon doeth declare it saying The name of the wicked shal rotte 8 The wise in heart wil receiue commandements but the foolish in talke shal be beaten Our wisedome is to keepe and to doe the commandementes of Deut. 4. 6. God Wherefore the wise sayeth verie wel that the wise of heart will receiue them Hee sayeth expresly the wise of heart that is to say hee which truely loueth wisedome and is no counterfaite as the worldly wise which iustifie so much themselues that they can not abide any admonition though it be very needeful as S. Paule doeth shewe it This knowe also that in the last dayes shall 2. Tim. 3. 1. come perillous times c. Those that are such can not suffer any admonitions neither of Father nor Magistrates neither yet of Ministers and yet lesse of priuate and particular persons But he which hath wisedome printed in his heart knoweth well that hee hath neede of wisedome and desireth to increase therein and therfore hee gladly heareth that which is shewed him in the name and by the Worde of GOD and laboureth to conforme himself vnto the doctrine that is set before him This same is to receiue the commandements and not to be like vnto the sonne which promised to his father to doe that hee commaunded and did nothing But rather if in time past wee haue saide we wil not goe that nowe by true repentance Fayth let vs giue our hearts to obey God our father consequently them which hee hath ordeined ouer vs to direct and gouerne vs. Thus doing wee shal not bee woorthie of stripes and woundes but rather of good rewarde and recompence though wee can not deserue it but suche is the wil of God our Father so to recompence his obedient children and seruants Contrarily if we declare ourselues to be rebels and disobedient let vs looke to be beaten as we deserue because of our follie which we shew in gain saying and striuing against the trueth and that by iustice and equitie Solomon doeth shewe it vs saying But the foolish in talke shal be beaten Hee that maketh not count of true wisedome which is taught vs by the worde but doeth giue himselfe to speake and doe things contrarie therevnto
in holines and the end euerlasting life for the righteous Rom. 6. 22. doeth not teach nor counsel but onely that which serueth to saluation life Solomon doth signifie it when he calleth his mouth the welspring of life Our Lorde saith that from the abundance of the hart the mouth speaketh Now it is said the law of his God is in his hart therfore his steps shal not slide Whervppon foloweth that it Mat. 12. 34. Psal 37. 31. bringeth life to them which receiue this doctrine which folow his counsels tremble at his threatnings delite in his exhortatiōs also do assure thēselues of the promises of life that is preached vnto them Cōtrarily as out of a durty puddle we can draw nothing but filthines and infection for to infect poison to kil those which drinke therof so also it is saide there is no constancie in the mouth of the wicked within they are very corruption their throte is an open sepulchre they flatter with their tongue Wherupon foloweth Psalm 5. 9. that we can learne nothing of the mouth of the wicked but al euil when we heare no maner of goodnes come from their mouth but it aboūdeth with al filthy corrupt words as it appeareth for it doth open it self Solomon doth signifie the same saying but iniquitie couereth the mouth of the wicked When Solomon saieth doth couer he neither excludeth the time past nor present but speaking in the future tence hee sheweth the hardnes and obstinacie of the wicked to the end that we should stande vpon our watche at al times For as they haue not ceased nor do cease so also they shal neuer cease vntil the ende of the worlde to speake filthily to giue euil counsel to spread abroade false doctrine But the euil men deceiuers shal waxe worse worse deceiuing and beeing deceiued Now they which folow their vncleannes wickednes giuing thēselues vnto iniquitie shal fal in death For it is saide The rewarde of 2. Tim. 3. 13. sinne is death Heeretofore we haue expounded the 2. parte of this sentence otherwise but not contrary that by force of the Antithesis Rom. 6. 23. or comparison that Solomon maketh there Heere hee setteth the vertue of wel speaking ruling the mouth against the vice of peruerse and wicked mouthes Hee doeth this honor vnto them which speake wel for to attribute vnto them the welspring of life and to make them as it were auctors of health and life vnto these which learne of them Saint Iames doeth the like saying Brethren if any amongst you hath erred from the trueth and some man hath conuerted him let him knowe that hee which hath conuerted Iam. 5. 19. 20. the sinner from going astray or out of his way shall saue a soule from death And this is according vnto the doctrine of our Lorde Thus it pleaseth the Lorde to honour such as speake trueth Contrarily Mat. 18. 15 Iohn 20. 23. Solomon accuseth those which haue their mouthes couered with iniquitie of murther hee expresseth not the accusation but it must bee vnderstoode by the present Antithesis Nowe sith that they which haue an euil tongue are murtherers they cannot looke but for death Contrarily those which out of the good treasure of their hartes do bring good thinges are assured of life as by their office they are the auctors of life c. 12 Hatred stirreth vp contentions but loue couereth all trespasses When men or women are kindled with hatred wrath anger with enuie and yll wil against their neighbours although it be very wrongfully and without cause and that their neighbours haue giuē them no maner of occasion to beare euil affection towardes thē yet can they not speake gently and louingly vnto them they cannot say wel of them but do wrong and deale iniuriously with them and speake al the euil they can against them do greatly reproche them to their faces being ready to stryke beate them to murther kil the innocents behind their backes they slaunder do falsly bely them they diffame them bring them into the hatred so much as they cā of al the world that many may rise vp against them which haue not offēded that they may be destroyed vndone So much as possible they cā they set al in trouble they stir vp seditiōs vprores persecutions against those that wish them no euil Solomō doeth signifie it saying hatred stirreth vp contentions This stir is made as is sayde and as the innocentes in al tymes haue had trial As Abel Moyses Dauid the Prophetes our Lorde his Apostles and other faithful men and yet stil the wicked cease not to doe and to speake the like against them that folowe the trueth and that desire nothing but their health and saluation But the saying of Solomon ought not to be restrained vnto this maner of hatred For we haue experiēce that whē there is hatred betweene parties that they bite sting one another do charge reproch one another with al the villanies they cā they detract one another there is nothing but they wil blame interpret the doings sayings one of another altogether in the euil parte the which is cause of mortal strife of seditions of vprores of battels and warres of murthers and slaughters Mat. 5. 22. 1. Ioh. 3. 13. Solomon doeth wel signifie it here and so he accuseth al them which hate their neighbours of murther manslaughter hee pronounceth them guiltie and breakers of this commandement Thou shalt not kil as doth also our Lord who soeuer hateth his brother is a mansleyar They that are suche can not pray vnto God but against themselues as appeareth Wherefore we must vnderstande Mat. 6. 18. that hatred is a sinne most detestable and which wee ought greatly to abhorre when it separateth vs from God and hindereth vs to haue accesse vnto him Contrarily for that which hath beene saide of hatred if men and women doe truely loue their neighbours they wil speake vnto them with al softnes and gentlenes they will haue none euil suspition of them they wil not labour to hinder their good name but where they are euil spoken of they wil endeuour to excuse them and euen when we haue offended them they wil dissemble and beare with many thinges they suffer and yet forgiue many thinges burying their neighbours faultes and labour to saue their honestie Solomon doeth wel signifie it saying But loue couereth all trespasses and after him Saint Paule sayeth Loue is 1. Cor. 13. 4. patient We haue here a doctrine of great excellencie whereunto we must diligently apply ourselues if we wil auoide strife and contentions to be the true children of God Beloued let vs loue one another for loue cōmeth of God euery one that loueth is borne 1. Ioh. 4. 7. of God and knoweth God Notwithstanding this is not to say that if our neighbours be
their lewdnes and doe openly declare it either by deedes or by words that they ought not to abstaine from giuing such punishment as the foolishe and wicked shal deserue Likewise he instructeth fathers mothers Furthermore when he setteth lewdnes of hart against vnderstanding and the rod against wisdom we ought to vnderstand that the prudent and wise should be handled with al softnes gentlenes that they should be kept from al shame and wrong But the doctrine of Solomon is greatly despised and scorned through the worlde as do the wise and faithful seruants of God know and feele For there is no people in the world how wicked soeuer they are that are so much dishonored as they and so cruelly persecuted yet ought they not to bee afraide but to reioyce for therein they are compaignions with the Prophets and Apostles yea euen with our Lord. And what trouble soeuer they suffer they must take good heede from making Solomon a lier but their lippes must alwaies be founde with wisedome The wise and faithful Ministers doe labour diligently to doe this but most often they speake vnto the walles and pillers and most commonly they haue very smal auditory Whereuppon followeth that there are many lewde of harte the which do rather deserue to haue the rod on their backe to bee sharply corrected then to be receiued and counted wise and to be admitted into the number of the houshold people and children of God 14 Wise men laye vp knowledge but the mouth of the foole is a present destruction As a wise and discreete housholder which is prouident or as a diligent and faithful Steward doeth not cast away and despise that which is profitable and necessarie for to mainteine his housholde but heapeth and gathereth together his prouision layeth it vp safely and locketh it vp to vse the same in time and to distribute it vnto his houshold as they haue need and doeth not spare it least it shoulde wast euen so the wise man and discreete doeth not reiecte and contemne knowledge the which is a necessarie prouision but doeth labour to increase and to augment in the same and doeth not suffer it to passe vanish away but taketh heede least it scape from him and doeth shut it vp close with himselfe by holy meditations in the worde wherein hee hath al his delight and also al his hope And albeit that he doeth locke it and shut it vp as in a garner or in a seller yet is it not to the ende but to make his neighbours which haue neede parteners therof but as the good treasure of his heart doeth abounde euen so doeth he drawe good thinges out thereof for to giue spiritual nourishment in time vnto the houshold of his Lorde Solomon doeth somewhat signifie this same when he saith That wise men laye vp knowledge but more plainly when he said verse 13. That wisedome is or shal be founde in the lippes of him that hath vnderstanding They that are thus wise are worthie to be honoured and to be preserued from danger and destruction and to be exempted from al hurt and that no man should doe them any euil Solomon doeth signifie it when setting the foole against the wise hee sayeth But the mouth of the foole is a present destruction The foole hath no knowledge hee can not discerne betweene that which is to be spoken and that that is to be kept secrete for so farre is he of from laying vp of knowledge that rather hee scorneth it and casteth it away and persecuteth it and therefore he cannot speake but foolishly vainly iniuriously and wickedly whervpon foloweth his destruction sooner then he weeneth woldeth Solomon doeth declare it by the destruction neere to his mouth as if hee said that the foole by his vaine babbling by his folish counsels and outragious wordes doeth call and pull destruction vppon himselfe Nowe forasmuche as there is no man of sounde iudgement that seeketh his owne hurt but that euery one doeth desire to profite to bee at ease Solomon doeth exhort vs to bee carefull too learne knowledge and to keepe it and rather to bee ready to holde our peace for to heare and to learne that wee may grow and increase in discretion and true knowledge then rashly and amasedly to speake Our Lorde doth teache vs the very same saying But I say vnto you Mat. 12. 36 that of euery idle worde that men shall speake they shall giue an account thereof at the day of iudgement Let euery man bee swift to heare and slowe to speake Therefore it is very meete that in Iam. 1. 19. all our life we vse our tongue soberly that wee bee not bablers hastie and rashe in our wordes And chiefly when wee take in hande to teache Christian religion we must take very good heede least we preach any doctrine whereby we may hurt the faith of any man Be not hastie with thy mouth and let not thine heart speake any thing rashly before God c. Let vs also learne in this place that the Eccle. 5. 1 schoole doctours do send the people to ruine and destruction when they forbid the common people to reade the holy Scripture which is our true knowledge and woulde haue them to remaine in ignorance For it followeth wel seeing Solomon setteth the laying vp of knowledge against present destruction that they which are without knowledge and make no account thereof must needes suffer vnrecouerable lostes wherewith God threateneth the people of Israel saying My people perishe because they haue no knowledge And albeit that the Preachers doe dayly labour to withdrawe vs from this Ose 5. 4. 6 danger by the preaching of the worde of trueth yet doe they profite very little so that wee may iustly make this complaint There Ose 5. 1. is no trueth ther is no mercy there is no knowledge of God in the lande Let vs note also that when Solomon saith That destruction is present or at hande or neere the mouth of the foole hee sheweth vs that in vaine the wicked doe promise themselues victory and Lordship saying With our tongue wee wil preuaile For as Solomon Psal 12. 5. affirmeth the punishment shal not be long defferred after the wordes of the foole Also the Psalmist saith Helpe Lorde for the faithfull are diminished frō among the children of men Wherfore Psal 12. let vs take heede to leane to the iudgement of our eyes and to the sense of our fleshe for they iudge cleane contrary to this threatning that Solomon maketh heere After the outward apparance there are none better welcome then they which speake euil and suche as lay vp knowledge are refused as the plague 15 The rich mans goods are his strong hold but their owne pouertie feareth the poore Let vs not thinke that all the sentences of Solomon doe expressely conteine commandementes which ought too bee obeied or doctrine that wee ought to follow but let vs knowe that some of his
speaketh and that a good man from the good treasure of his heart bringeth foorth good thinges Nowe that this fruit is good it ought to be knowne enough to vs by that which hath bene saide of the excellencie dignitie and goodnesse of wisedome But the meanes to produce this Rom. 12. 7. Ephe. 4. 29. 5. 3. fruit is to folow the coūsel of the Apostle which saith He that hath an office let him waite on his office or hee that teacheth on teaching c. Let no corrupt communication proceede out of your mouthes but that which is good to the vse of edifying that it may minister grace vnto the hearers But fornication and al vncleannes or couetousnes let it not be once named amongst you as it becommeth Saintes Let euerie man as hee hath receiued the gift minister the same one to another as good disposers of the manifolde grace of God This same fruite is required of all and there is none 1. Pet. 4. 10 that can truely boast to bee a Christian except he bring it forth But chiefly the Ministers of the worde ought to bee careful and diligent to bring foorth this fruite I haue chosen you and ordeined you that yee shoulde goe and bring foorth fruite They are the husbandmen Ioh. 15. 16. Mat. 21. 41. and labourers vnto whome the Lorde hath let out his Vineyarde By this wee may knowe that the righteous are not great in number seeing there are but verie fewe that do giue themselues to speake wisely but almost euerie mouth doeth vtter vanitie and foolishnesse vncleannesse and wickednesse as is tried And forasmuche as the good tree doeth bring foorth his fruit in due season and wisedome is alwayes in season it is alwayes profitable yea euen necessarie it foloweth that the righteous doeth not cease to bring foorth wisedome by wholesome doctrine by good admonitions by holie corrections and iust threates according to that which is saide The mouth of the righteous wil talke of wisdome This same is chiefly fulfilled by the preaching of the Gospel which Psal 37. 3◠for to declare wel the Lord hath promised a mouth wisdō vnto his Apostles Saint Paul doth declare it when he sayeth This grace was giuen mee c. And when hee sayeth that hee preacheth Luk. 21. 15 Ephe. 3. 8. Collo 1. 28. the Gospel admonishing euerie man and teaching euerie man in all wisedome that wee may present euerie man perfect in Christ Iesus against the mouth of the righteous hee setteth the tongue of the frowarde that is a frowarde tongue which speaketh nothing but vanitie filthines and wickednes lying fraude cursing slandering false swearing flatterie wanton songes and other idle wordes All these thinges are euil fruites the which ought not to proceede from the mouth of the faithfull neither can they vtter suche And because the tongue of the frowarde bringeth foorth suche fruites Solomon doeth place it in order and also doeth compare it vnto euil trees when hee sayeth that it shal bee rooted out Wherein hee signifieth that after the frowarde haue misused their tongues at pleasure by blaspheming of God and slandering of their neighbours in diuers sortes that at the last they shal be confounded and shal be compelled to holde their peace For they shewe there is no faithfulnesse in their mouthes their inwarde partes are verie wickednesse With our tongues will wee preuaile wee are they that ought to speake who is Lord ouer vs Psal 5. 10 12. 4. 73. 9. For they stretche foorth their mouth vnto the heauen and theyr tongue goeth through the worlde But it shall happen to them at the last as the Psalmist prayeth against them Rewarde them according to their deeds and according to the wickednes of their owne Psal 28. 4. inuentions The Lorde shal roote out al deceitful lippes and the tongue that Psal 12. 3. speaketh proude thinges But it is not without cause that Solomon is not cōtented only to say The tongue of the froward in the singular number but doeth attribute also vnto the tongue many wickednesses This is to shewe briefly that the tongue of man is stopped and infected with a great abundance of wickednesses and that it is impossible or at the least verie harde to remedie the same as more at large Saint Iames doeth declare saying Beholde wee put bittes into the Horses mouthes that they should obey vs and Iam. 3. 3. wee turne about al their bodie c. 32 The lippes of the righteous wil speake things pleasaunt but the mouth of the wicked speaketh frowarde things The righteous man for to vtter wisedome wel taketh heede of the speaking with his lippes any thing that shoulde displease God or which ought to bee yrkesome or troublesome vnto his neighbours but hee guideth his lippes wisely speaking according as hee knoweth to bee the pleasure and wil of God and therwith hee laboureth to please al men with his worde so muche as is possible without offending of GOD and without giuing of offence to his neighbours This is that which Solomon meaneth when hee sayeth The lippes of the righteous wil speake of acceptable thinges Whereupon foloweth that the lippes of the righteous are occupied in pronouncing the worde of God the which hee woulde haue continually in the mouth of man These words I command thee this day shal be in thy heart lay vp then these words in your hearts Seeing that God so straightly Deut. 6. 6. 11. 18. and expresly commaundeth this same it foloweth that if wee occupie ourselues in speaking so that then our tongues wil speake any thing that is pleasaunt vnto him Nowe that which pleaseth the Creator and Lorde of all the worlde ought well also to please his creatures that are his subiectes who for to please him ought to loue that which they know wil please him cōsidering also the excellencie and profit of this word the sweetnes thereof The wordes of the Lorde are pure wordes The lawe of the Lorde is an vndefiled lawe conuerting the soule O howe sweete are thy Psal 12. 7. 19. 8. 119. 103. wordes vnto my throte yea sweeter then honie vnto my mouth The wicked which despise and reiect the worde haue no cleane mouthes but filthie infected and altogether disordered giuen vp to euil speaking and to cast vp out of their throte al filthinesse and stinking sauour This is it which Solomon meaneth when hee sayeth but the mouth of the wicked doth speake frowarde thinges They are a viperous generation and therefore they can not speake well seeing they themselues are euil for out of the abundance of the heart the mouth speaketh Men vse not to gather grapes of thornes nor Figges of thistles Wherefore we knowe that it is not without cause that Solomon hath saide that the tongue of the frowarde shal be rooted out For sith that the wicked by the euil fruites of their mouth doe labour to poyson and to destroy their neighbours
this world yet doe they not cal themselues home to consider against whome they quarrel for to hūble themselues but doe harden themselues through pride and presumption As Pharao when hee pursued the people of God had diuers wounds yet he ceased not to rebel euē so he is shal cōtinew in eternal confusiō as al other proud arrogant persons that wil not submit humble themselues Nowe beholde the day commeth that shal burne as an ouen and al the proude yea and all that Mala. 4. 1. doe wickedly shal bee stubble and the day that commeth shal burne them vp saith the Lorde of hostes and shall leaue them neither roote nor branche The high looke of a man shal bee humbled and the loftinesse of men shall be abaced and the Lorde onely shall bee exalted in that day c. Wee must therefore be humble and we Esay 2. 11. shal not bee ashamed although the worlde doe contemne and reiect vs and that we be counted as the filth and doung of the world yet shal we not be confounded nor ashamed for all the dishonour that men labour to worke vs but wee shall bee praised and honoured so much as shal be expedient for the glory of God and for our spiritual health Ioseph had experience therof in Egypt Dauid had experience thereof in diuers sorts and therfore the Scripture confesseth that god hath chosen elected him And also hee generally cōfesseth Euē thou hast set me vp frō mine enimies that rose against me thou hast deliuered mee from the cruell man His eyes consider the poore and his eye liddes trieth the children of men Hee hath shewed strength with his arme he hath scattered the proude Psal 18. 48. Psal 11. 4. Luke 1. 51. 52. 53. in the imagination of their heartes Hee hath put downe the mightie from their seates and hath exalted them of lowe degree Hee hath filled the hungrie with good thinges and sent away the riche emptie These are the wordes of the Virgin Mary Likewise our Lorde Iesus who was esteemed as the shame and scumme of the worlde hath beene highly exalted Therefore wee must chiefly Phil. 2. 9. Mat. 11. 29. Ioh. 13. 14. Mat. 18. 4. learne of our Lorde to humble ourselues with his example also he hath made vs a promise which ought greatly to mooue vs to humble ourselues Whosoeuer therefore shall humble himselfe as this little childe the same is the greatest in the kingdome of heauen For whosoeeuer exalteth himself shal be brought low and he that humbleth Ioh. 14. 11. Luke 14. 11. 1. Pet. 5. 5. himself shal be exalted God resisteth the proude and giueth grace vnto the humble Solomon doeth giue vs the very same promise but yet vnder other words when he saith but with the humble commeth wisedome For it is as much as if he did say They which are not giuen vnto their owne iudgement which presume not of themselues neither doe esteeme themselues aboue others but doe labour to keepe themselues within the simplicitie of the worde by assuring themselues of the goodnesse and fauour of God and of his promises and through true repentance do giue thēselues to followe the righteousnesse that GOD hath commanded by his lawe and become subiect and obedient vnto this good father of heauen These I say that are such and haue set all their desire to doe the wil of God and which can say Lord my hearte is not Psal 131. 1. hawtie neither are mine eyes loftie neither haue I walked in great matters and hid from mee suche are accompanied with wisedome wherevpon followeth that they shall not bee confounded but shal-be exalted vnto honour For length of daies is in her right hande Pro. 3. 16. When there is so much riches in wisedome the which doeth accompany and follow the humble they shal be farre from shame and shal be crowned with immortall glory But to the ende that wee should not deceiue ourselues and in the place of humility to be accompanied with pride let vs note that there are some which doe count themselues and would also be esteemed of others to be humble and yet they burst with pride First of all wee place the hypocrites which in wordes doe abace and become lowly and yet indeede woulde bee the greatest As the Pope nameth himselfe to bee Math. 23. 5. 7. 15. Rom. 16. 17. Phil. 3. 18. 1. Tim. 6. 3. Mat. 7. 22. Rom. 10. 3. Col. 2. 1. Math. 7. 3. Rom. 2. 1. Luk. 18. 11 Heb. 11. 13 13. 14. the seruant of the seruants of God and yet for al that wil be worshipped The Monkes and Priestes doe also abace themselues both in words in gesture but they may bee set amongest the order of hypocrites of whome our Lorde Iesus Christe doeth warne vs And doe al their workes for to bee seene of men Secondly the false Prophetes and lying Doctours Thirdly those are not nor wil not bee contented with the puritie of the Gospel the which doeth preache vnto vs saluation in Iesus Christe but will bee saued by their workes Fourthly they which iudge others and doe worse themselues such are like the Pharisees 3 The vprightnesse of the iust shall guide them but the frowardenesse of the transgressours shall destroy them Wee are all pilgrims in this worlde but wee are so ignoraunt that we cannot guide ourselues in our iourney but are like vnto blinde men which presume and take vpon them to walke in the way without a guide they rather take the wrong way then the right and doe stumble and knocke themselues and they fal hurte themselues and are in danger to bee lost Suche is our state if wee be left to our owne nature wee wander out of the right pathe and if wee be not set in againe wee perishe For for to guide ourselues and to atchieue and come to the ende of our enterprise we consider and set before vs the greatest number and doe followe them and in so doing wee enter at the wide gate and walke in the broade Mat. 7. 13. way that leadeth to destruction And in this sort wee doe cleane contrary to that which wee desire for naturally wee desire to guide ourselues and so wel to dispatch our businesse that wee shoulde haue no hurt therby But it is necessary that we should want of our desire seeing that in labouring to doe our businesse wee proceede therein by deceit and malice by vnfaithfulnes lying and craftie packing by hypocrisie and feignednesse and doe not labour to enrich ourselues but with the hurt hinderance of our neighbors so that wee may well complaine with Dauid Helpe me Lord for there is Psa 12. 1. Esa 9. 17. 59. 3. 9. not one godly man for the faithful are diminished frō among the children of men And with Esay For euery one is an hypocrite and wicked and euery mouth speaketh folly For your handes are defiled with blood and your
priuie friend which is no talker and babler to the ende that if hee haue any thing in his hart which doeth trouble and grieue him that hee may safely open the same vnto his friend that he may be somwhat eased relieued hee hopeth also that that which he hath declared shal be kept secret or at least wise that the thing shal not be expounded otherwise then it was spoken and that hee wil not labour to hurt him nor to bring him into hatred with his neighbour in folowing the commandement Thou shalt not beare false witnes against thy neighbour Thou shalt not walke about with tales among thy people Exo. 20. 16. Leu. 19. 16. There are some which thinke and beleeue that it is not euil done to reueale secretes to condemne their neighbours and to proclaime their imperfections but Solomon doth condemne them calling thē slaunderers when hee saieth hee that goeth about as a slaunderer doeth reueale a secret And it is for good cause that such people are condemned For first of al they are hypocrites Secondly they are Mat. 7. 5. transgressors of the lawe Thirdly they set themselues before the lawe in condemning it Speake not euil one of another brethren Hee that speaketh euil of his brother or hee that condemneth Iam. 4. 11. his brother speaketh euil of the lawe and condemneth the lawe and if thou condemnest the lawe thou art not an obseruer of the lawe but a iudge Infidelitie and vnfaithfulnesse hath taken roote in their hartes wherby they are led to betray their neighbours in discouering that which they ought to keepe secret Solomon sheweth this vnfaithfulnesse when hee setteth the faythful heart against the slaunderer saying Hee that it is of a faythfull heart conceileth a matter Hee that inuenteth no treason against his neighbour wil keepe his mouth that it shal not hinder his neighbour for to publishe his imperfections or speake leasing of him otherwise he should not be of a faithful hart from the aboundance whereof the mouth speaketh Solomon is not contented to say faythful simply but addeth of heart not that there is any faithful which are vnfaithful of heart but it is for a more greater expression and for to shewe vs that what fayre countenance or goodly face that we beare to our neighbours except it proceede with good and true affection of heart that there is none but al deceipt in vs treason and vnfaithfulnesse as we know it and that our conscience doth so iudge and condemne vs though wee labour to counterfaite and dissemble it with ourselues that we striue to make ourselues beleeue that we proceede faithfully when by counterfayting wee mock our neighbors Further let vs note that the 2. part of this sentence agreeth with the same that is conteined in the 10. chap. 12. verse But loue couereth al misdeeds For if wee be not led by loue we cannot bee faithful vnto our neighbours for to dissemble 1. Cor. 13. 1. their imperfections there is no strength in vs that is woorth any thing except it bee exercised by loue Nowe if by loue wee must exercise faithfulnesse the which is set against slaunder it foloweth that the slaunderer is ledde with hatred to discouer the secret and consequently that hee is a murtherer Whosoeuer hateth his brother is a manslear Whereof it followeth that Solomon 1. Iohn 3. 15. doeth closely condemne him vnto eternal death which reuealeth secrets He that loueth not his brother abydeth in death againe You 1. Iohn 3. 14. 15. know that no manslayer hath eternal life abyding in him Contrarily wee know that we are translated from death to life in that that we loue the brethren Yet neuerthelesse let vs not feare to be accused of slaunder though wee accuse them which lead a slaunderous life though wee rebuke them reprooue and threaten them either priuately or publikely and though we labour to get them punished and chastened to the ende that slaunders may bee taken away from the people of GOD and the offenders brought againe vnto GOD by true repentance so much as wee can Otherwise wee shoulde bee vnfaythful vnto God and to his Churche wee shoulde Mat. 18. 17. 1. Tim. 5. 20. 2. Tim. 4. 2. bee like them which suffer the sheepe to be deuoured in sparing the woolues Let vs knowe therefore that this sentence of Solomon ought not to hinder vs from folowing the doctrine of our Lorde and of Saint Paule 14 Where no counsel is the people fal but where many counsellers are there is health Albeit that a nation or a people is compounded of many persons which haue their fantasies and counsels their woorkes and deedes not only diuerse but also very often contrary and that the one tende vnto one ende and the other to the contrary so that the one conspire to vndoe and destroy that which the others doe and builde yet for al this are but one body therefore when there is such diuersitie yea rather contrarietie the people must needes goe vnto destruction and bee scattered Euery kingdome diuided against it selfe shal bee brought to nought and euerie citie or house Mat. 12. 25. deuided against it selfe shal not stande And therefore the Lorde which hath created the people and nations and hath placed them on the earth as he hath seene good making a great similitude to dwel togither not willing to haue his woorke broken and hindred but desiring the increase conseruation thereof hath constituted and appointed heads and superiours for to guide and gouerne many vnder one lawe and ordinances and to cause al the people by thē to tende al to one ende though it haue many and sundrie members and that their states and vocations are diuers But such a gouernement is not of smal weight neither the charge of easie execution so that it is not in the power of euery one to occupie if hee will such administration and office Al braines are not settled nor wel aduised but for the greatest parte are wandring and amased and fewe there bee which knowe howe to gouerne themselues much lesse howe to gouerne others If euery man therefore shoulde meddle in gouernement there should bee greate disorder confusion and al shoulde fal into decaye Wherefore it is needful that none shoulde take in hande this administration except hee were called of GOD and that by his grace hee be endewed with wisedome for to knowe wel to mainteine peace and vnitie amongest them which seeke no warre nor dissention and destroy them which are at debate and discorde together and make them yeeld to peace and quietnesse which desire nothing but tumultes and seditions otherwise al things goe to destruction Solomon doeth signifie the same when hee saieth Where no counsell is the people fal The counsel which heere hee meaneth is that which chiefly is requyred in Kings and Princes that they may rule woorthily whereof hath beene spoken heere aboue in the 8. chapter 14. 15. and 16. verses I
lighte vpon the wicked the which are payde them after their desertes but that which is giuen vnto the good commeth of meere grace as aboue in the 11. chapter 18. verse and chapter 12. verse 2. 15 The way of a foole is right in his owne eyes but hee that heareth counsel is wise When after the natural reason or humaine sense or the affection of the fleshe wee followe our fantasies inuentions and good intentes wee seeme to ourselues to bee very wise and that wee walke vprightly But sith that in so dooing wee wander and goe out of the way which is taught vs by the woorde the which only is right Solomon or rather the holy Ghost letteth not to pronounce vs fooles when hee saith The way of a foole c. Moyses seeing before hande howe the children of Israel did stray from Deut. 3â— the seruice of God that hee had taught them by his woorde calleth them fooles and vnwise saying they haue corrupted themselues towardes him by their vice c. For the selfe same cause Ieremy also since that time hath called them fooles saying Heare nowe this O foolishe people and without vnderstanding which Iere. â— 21. haue eyes and see not which haue eares and heare not And forasmuch as the Papistes at this day doe the like delighting in their abhominations wee may truely say they are a foolishe people Nowe if they which thinke they doe wel are foolishe by a stronger reason they which boast themselues in their wickednesses the which they commit against their consciences deserue wel to bee counted foolish For this cause also it is saide of them The foole hath saide in his heart there is no God c. Except therefore that Psal 14. â— wee bee assured that that which wee say or doe is according to that which God teacheth vs by his woorde let vs take good heede from perswading ourselues that wee doe walke right For there is no way right but onely that which the Lorde God doth shew vnto vs in his lawe The same is not ours aswel for that that of our nature wee forsake it and are not pleased therewith as also for that wee cannot walke but that GOD wil guide vs nor goe forewardes without his assistance as may bee gathered out of the hundreth and nynetienth Psalme Therfore when any thing doeth delight vs besides the woorde of God wee are foolishe for our way is right before our eyes The same is called ours aswell for that that wee become forgetful of God despise him and rebel against him for to folowe our fantasies and affections as also for that that whatsoeuer pleaseth vs is inuented by our braines or commeth from our Fathers which haue beene ignorant of the woorde or that wee attribute the same vnto our wisedome and cunning vnto our care and diligence And indeede we doe wel deserue that such way shoulde be ours seeing it is nothing worth For seeing that wee are good for nothing wee cannot bee occupyed about any thing that is ought Wherevppon it followeth that wee are foolishe if wee delight in such woorke for in such sorte doe wee declare openly our foolishenesse when that which is nothing worth yea rather which is hurtful vnto vs doeth please vs. Contrarily if so bee by renouncing of that which is our owne and abhorre it wee doe giue eare vnto those which giue vs good counsel and beleeue the same delighting to folowe it and to order our life thereafter wee are wise as Solomon doeth affirme saying But hee that heareth counsel is wise Hee speaketh not heere of the corporal and external hearing but of the inwarde and Pro. 1. 25. spiritual For albeeit that the counsel whereof hee speaketh is the pure woorde of trueth which serueth to teache to exhort to correct and to threaten many doe heare this woorde and yet are not Mat. 7. 26. wyse Wee must therefore heare with an earnest minde to take pleasure and to giue al diligence to folowe the counsel that is giuen vs in the name of GOD and by his woorde Otherwise wee must looke for a feareful iudgement yea more then the Papistes Pro. 1. 26. or other infidelles which haue not such communication of counsel as wee haue They haue counsel which maketh to erre and wee haue counsel which leadeth vs straight to life if wee followe it Notwithstanding they shal bee no more excusable then the most vnthankeful as are they whome God lighteneth by the preaching of the pure trueth and doe despise it mocking refusing and persecuting it Moreouer for to shewe ourselues wise and Luke 18. 11. Iohn 9. 28. 34. not to bee counted fooles let vs bee more ready to condemne ourselues then to boast ourselues let vs not bee like vnto the Pharisees 16 A foole in a day shal be knowne by his anger but he that couereth shame is wise Man is of such a nature that he wil be feared and douted and cannot suffer to bee despised nor to receiue any signe of contempt If it seeme to him that any labour to trouble him hee is straightwaies moued with anger and wrath and sodainely doeth shewe it by contentions debates strifes and vprores in outragious wordes and violent deedes Hee boyleth so vehemently with impatientie and furie hee hath so greate desire to bee reuenged for the iniurie that hee perswadeth himselfe to bee done vnto him that he looseth al boldnesse and cannot dissemble his naughtie stomacke and yet it seemeth vnto him that hee is mighty and strong and that hee behaueth himselfe as an honest man and that his heart is vpright because hee suffereth none to bite him neither to treade him vnder foote But the holy Ghost doeth pronounce him to bee a foole by the mouth of Solomon when hee saith A foole in a day shal-be knowne c. Saying A foole in a day hee meaneth not that the foole is satisfied to haue shewed his anger and wrath for a litle while and afterwards returneth to be reconciled and to be friendes againe with them with whome hee was angry as euery one of vs must doe in folowing the goodnesse of our heauenly Father For he endureth but a whyle in his anger but in his fauour is life Psal 30. â— And for to folowe him wee must obey Saint Paule Bee angry but sinne not c. Againe Let all bitternesse anger Ephe. 4. 26. 31. and wrath crying and euill speaking bee put away from you with all maliciousnesse c. But hee meaneth that wee must not dwell and abyde long in the companie of a foole for to knowe the wickednesse of his heart for as soone as a man shal haue remoued but a strawe without his wil without purposing to offende him hee sheweth by iniuries ragings and violences what hee is within As Caine against Abel Core Dathan and Abyram against Moyses Saule against Dauid the enemies of the trueth against the children of GOD not onely Num. 16. amongest the Papistes but
vnto our neighbours Wherefore let vs vnderstande that to speake trueth consisteth not onely in the mouth but also in woorkes Solomon doeth well teache it vs when hee ioyneth righteousnesse togither with truth and that afterwardes against righteousnesse hee setteth fraude saying But a false witnesse vseth disceite As wee haue set foure kindes of speaking truth and to shew righteousnesse so may we do the like in speaking of false witnesse and in woorking disceite Besides this let vs learne that by this Antithesis or against setting Solomon doeth exhorte vs to haue trueth and righteousnesse in great reuerence seeing that none of vs woulde bee counted lyers nor deceiuers c. 18 There is that speaketh wordes like the prickinges of a sword but the tongue of the wise man is health There is none of vs that would be pricked or harmed but do aâ—â— desire health and do labour by al meanes possible to auoide all dangers and hurtes and to keepe our bodies in good order and safetie Nowe if wee haue care of our bodies which are not so excellent as our soules by a more strong reason wee must take care of them and to keepe them that they bee not pricked but that they may obteine health and that therein they shoulde continue and increase For to come to this there are companies and feloweshippes that wee must flye and reiect and others that wee must seeke and keepe Solomon doeth wel giue vs this same to vnderstande when hee saith There is that speaketh words c. Heere by that which he placeth the wise against him which speaketh like the prickings of a sworde wee ought to knowe that if wee will not bee hurte wee must beware of the foolishe for they are they which by their woordes are as swordes There are diuers kindes of these fooles which are very dangerous as are the wicked iudges and wicked magistrates false witnesse bearers flatterers lyers iesters and such as abounde in wanton woordes The woordes of such people doe pricke and smart after twoo sortes that is to say without and within If wee doe not consent with them and doe not become their familiar acquaintance and friendes and at their commandement doe labour by their wicked sentences by their false witnesse bearings by their wicked tales by their iestings and scornings for to hurte vs either in our goods or in our bodies or in our good name And if we walke familiarly with them they prick vs and sting vs within for they do what they can with their tongues to corrupt vs. Therefore Saint Paule doeth admonish vs saying Bee not deceiued euil woordes corrupt good 1. Cor. 15. 33. 2. Cor. 6. 14. Ephe. 5. 3. manners Againe hee saith Be not vnequally yoked with the infidels for what felowship hath righteousnesse with vnrighteousnes c. He saieth againe But fornication and al vncleannesse or couetousnesse let it not bee once named among you as it becommeth saints neither filthinesse neither foolishe talking neither iesting which are things not comely but rather giuing of thaÌ„ks We learne then that we must fly such kinde of people and haue no acquaintaÌ„ce with them if wee woulde bee preserued from inwarde hurt which is a more dangerous and sore wounde then that without Nowe if wee must seuer ourselues from such folke by a stronger reason wee must flye and reiect false Prophetes and lying Doctours which by sweete woordes and fayre speeches doe deceiue the harts of the ignorant The wordes of such people are so dangerous and deadly that Saint Paule warneth Timothie To stay prophane and â— Tim. 2. 16. vaine babblings for they shal increase vnto more vngodlinesse If it seemed good to Saint Paule to bee needful to admonishe so excellent a disciple of these things by so much the more haue wee very greate neede to bee warned thereof Of al these points we cannot take heede but haue neede that the Lorde shoulde keepe and deliuer vs. The Psalmist doeth wel shewe it vs when hee is Psal 57. 4. so diligent to pray My soule is amongst Lyons I lye among the children of men that are set on fire whose teeth are speares and arrowes and their tongue a sharpe swoorde Againe hee saieth 64. â— Heare my voyce O God in my prayer preserue my life from feare of the enemie Hyde mee from the conspiracye of the wicked and from the rage of the woorkers of iniquitie Which haue whet their tongue like a sworde and shot foorth their arrowes bitter woordes Further let vs note that Solomon doeth accuse such kinde of men to be murtherers when hee doeth attribute vnto them the prickings of a sworde and so consequently hee condemneth them vnto eternal death For it is said You know that no manslear hath eternal life abyding in him Therefore if wee will not perish with them let vs soften our tongues and make them 1. Iohn 3. 15. sounde and healthful the which wee shal doe if renouncing foolishnesse wee doe folowe the wise and that by their wholesome doctrine and good examples wee become wise for as Solomon saith But the tongue of wise men is health As wee commonly cal those things whereby wee get and mainteine corporal health by the name thereof euen so Solomon calleth the tongue of the wise health because that if wee vse the same and helpe vs by it wee obteine an excellent health and are kept therein If wee bee diligent to heare the wise and also careful to followe their wholesome doctrine wee shal haue health not temporal and bodily only but our soules shal bee so healthful that wee shal neuer die The tongue of the wise is of such vertue that whosoeuer shal helpe himselfe thereby in true fayth and repentance it shal bring vnto him eternal life for it speaketh the trueth it bringeth foorth the seede of life and euerlasting health as before in the thirde chapter and first verse vnto the nienth and the fourth chapter and 20. verse c. The Psalmist doeth wel shewe this same when hee Psal 119. 40 attributeth quickening vnto the woorde of the Lorde And our Lorde Iesus Christ doeth plainely declare it vs when hee compareth himselfe vnto the serpent and doth exhort vs to beleue in him Iohn 3. 14. Therefore if wee desire health let vs often resorte vnto the sermons for it is said Fayth commeth by hearing and hearing by the woorde of God Al Christians according to the measure they haue Rom. 10. 17. receiued ought for to bring this health but the Ministers of the woorde aboue al others for to them it is that the Lord hath committed the Gospel after the which they bring wholesome doctrine And therefore Saint Paule doeth admonishe Timothe to keepe the true paterne of the wholesome woordes c. Againe For a bishop 2. Tim. 1. 13. Tit. 1. 7. 2. 1. must bee vnreprooueable as Gods steward c. But speake thou the thinges which become wholesome doctrine c. Nowe forasmuch as
amongest the Papistes there are no wise men they are also destitute of health c. Moreouer let vs note that although the worlde bee filled with people which haue great appearance of wisedome yet are there fewe in it that haue healthful tongues Wherevpon wee may inferre that wise men indeede are thicke sowne and come but thinly vp c. 19 The lippe of trueth shal bee stable for euer but a lying tongue varieth incontinently Wee woulde not bee iudged reedeshaken and caried with euerywinde but counted constant And as we haue this wil so must wee bee also indeede and truly least wee bee nowe of one minde and immediatly of another except that hauing bene euil instructed before and euil mouthed wee change our euil woordes into good after that by the grace of God wee are informed This changing doeth not proceede of vnconstancie but of wisedome and good counsel The Turkes Papistes and other obstinate infidels and hardened in their superstitions and idolatries in their false religions deuotions do thinke themselues very constant when they wil in no wise be turned from them but it is not in this sorte that wee must count ourselues constant but before that wee may truely bragge thereof we must first be armed and furnished inuiolably with truth that our hartes and mindes may bee so fastened and filled with so great aboundance that they might ouerflowe Solomon doeth note it saying The lippe of trueth c. The man that from the abundance of his hearte speaketh trueth shal be so stable and cōstant that hee shal neuer turne therefrom his lippe shal not start at a soden and without good consideration but shal folow the guiding of his hearte and of his vnderstanding There are many which prate at pleasure holding true talke but yet shal not haue the lippe of truth as they wil shewe by their inconstancie that after diuers sortes for some will soone waxe wery of holding good talke and wil turne ouer vnto fables and vanities and other some fearring persecution had rather holde their peace or to deny the trueth then to perseuer in good and true wordes and othersome wil pleasure a company of carnal and worldly people and therefore if in any wise they know that their company delight not in true and Christian talke they change and turne vnto fables and vaine iangling If such men had their tongues of trueth they would remaine stedfast without euer turning Trueth is of suche nature that it neuer changeth otherwise it should not be trueth It hath this nature of God who is vnchangeable and therefore as the Psalmist saith The trueth of the Psal 117. 2. Lorde indureth for euer Againe There is no trueth but commeth from him onely who is trueth Wherefore if hee hath once writen this truethe in our heartes and that thereby wee bee truely renewed wee can neuer vary nor turne from it For the giftes and callings of God are without repentance and so we shal abide stable Rom. 11. 29. and constant for euer But for this constancie let vs not boast ourselues of it as though it came of vs but with humblenesse let vs confesse that it commeth of God as we may heere knowe it First of al because hee attributeth stabilitie vnto trueth the which wee cannot haue but of the onely grace and liberalitie of God Secondarily by that that he saith not it shal be stablished but it shal be stable Thirdly by this worde foreuer for man of himselfe hath no permanent continuall goodnesse We must therefore aske stedfastnesse of God Psal 51. 10. 12. as Dauid doth Create in me a cleane hart O God renew a right spirite in me and in the 12. verse of the same Psalm he saith Restore to mee the ioy of thy saluation stablish me with thy free spirite For they which haue their heartes infected with falshood dissimulation hypocrisie are not stable but turne with euery winde change their mindes incōtinently If they haue made any promise they doe easily falsifie their faith euē for euery vaine and light cause c. They wil often speake traiterously and vnfaithfully vnto their neighbours speaking one thing thinking another They wil flatter and praise their neighbours before their faces and behinde their backes they wil slaunder them and speake al euil they can of them They wil closly cary false tales and when they haue kindled the fire and that the matter is disclosed and that it is knowne to be by thē they doe shamelesly deny it If they haue reported any good or naughtie matter and that they are therfore like to come to trouble they sodenly change their mind and go backe from that which they haue saide Behold the inconstancie and vnstabilitie wherevnto the hypocrites and liers are subiect Solomon doeth signific the same briefly when he saith But a lying tongue varieth c. As if hee said The man that out of the wicked abundance of his heart is setteled in lying and hypocrisie is accustomed to lie with his tongue and cannot be stable and sure but easily and sodenly doth alter his purpose For though Solomon doth not expresse but the tongue yet notwithstanding he doeth accuse the heart the which is made manifest by the tongue which of itselfe is not moued but onely so farre as it is guided by the hearte For from the abundance of the heart the mouth speaketh Naturally we are al such For let God be Rom. 3. 4. true and euery man a lyar Wherefore if we wil not be comprehēded vnder this accusation let vs follow the counsell of S. Paul that is That yee cast off concerning the conuersatiō in time past the old Ephe. 4. 22. man which is corrupt through the deceiueable lusts c. Moreouer let vs note that hee which hath the lip of trueth is stedfast for his wordes are true they conteine no repugnancie nor contrarietie but al agree wel together but they which haue a lying tongue do often times speake wordes which are contrary one to the other and so doe fouly vary sometimes through forgetfulnesse sometimes of set malice for to deceiue and hurt 20 Deceit is in the heart of them that imagine euil but to the counsellours of peace shal be ioy If he which intendeth to hurt his neighbors doth proceede vnaduisedly rashly to execute his enterprises he is quickly discouered and therefore it is the more easie for a man to beware of him and to defend himselfe When the wicked doth openly shewe himselfe to bee suche as hee is without disguising himselfe if hee be too mightie men flie from him and if hee bee weake they resist him But contrarily they which inuent euil and before that they bigin to execute their enterprises doe deepely thinke therevpon and doe a long while purpose in themselues howe they shal come to the end that their malice may not willingly too soone be discouered that they be not hindered to put in execution their
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.
43. Luk. 22. 25. Iohn 6. 15. your seruant The Kings of the nations c. And also let them folowe his example as hee setteth before vs in the places before alledged and when he refused to be a King But the Kings Princes and gouernours of the earth which haue the preheminence and are ordeined of God for to rule and reigne if they be diligent to doe their office they may desire to beare rule not cruel and tyrannical as do they that vse their corrupt and disordered wil for reason and lawe but they may desire to beare authoritie whereby they may serue to the glorie and honour of God vnto rest and quietnes vnto the edification and saluation of their subiects For it is needful that the people should feare reuerence and honour their Lordes rendering to thē obedience in al things without any cōtradiction or murmuring but that peaceably with al humblenes they shoulde submit themselues vnto the ordinances statutes and commandementes of their Lordes not onely in such thinges as concerne the honour of God rightly but also in them which belong vnto common peace and to the order of pollicie and that the superiours also should bee diligent to execute the iudgements of God as the scriptures of God doe instruct them When the Lordes shal thus worke it shal be Exod. 18. 21. Deut. 17. 16. 2. Chro. 19. 6. Psal 82. 3. lawful for them to desire domination and indeed also they shal obteine it according to this promise the which is infallible The hand of the diligent shalbeare rule The same hath bin fulfilled in many good Magistrates Iudges and Kings as the Scripture doth witnesse of Moses of Iosua of Gedeon of Ioseph of Sampson of Dauid of Ezekias and of Iosias But what domination soeuer diligent Lordes haue and doe obteine yet is it not without contradiction as experience doeth shew it Yet it is not to say but that God is true in his promises as we must esteeme it what diligence soeuer they take in doing of their duetie yet is it neuer such but that therin is much to be amended And for this cause there are no Lords but do wel deserue to meete with much contradiction Yet it is not to say that God doeth not performe his promise so farre as is expedient and that it is not necessarie that Lordes should punishe their gain saiers It belongeth not vnto subiectes to withstand that which is wel ordeined though they which ordeine them be not such as they ought Rom. 13. 4. to be And though it should so be that in doing their dutie perfectly the Lordes shoulde haue contradiction neuertheles wee must in no wise doubt of this promise for God faileth not to accomplish 1. Pet. 2. 18 it so farre as he knoweth to be expedient though we see it not alwayes And as the Princes that are careful and diligent doe beare rule euen so euerie one of vs according to his estate shal rule if he labour to folow his vocation But contrarily as saith Solomon The idle hand shal be vnder tribute They that are negligēt to giue their duetie must needes bee slaues and as captiues subiect to ransomes Impostes and Subsides as experience sheweth it 25 Heauines in the heart of man doeth bring it downe but a good word reioyceth it When a man daily worketh and that it seemeth to him that hee busieth himselfe in vaine or that hee receiueth not so great profite as he desireth complayningly he saith gladly that he is so wery with labouring that he groweth crooked therewith signifying thereby that he is not without care and sorowe and is not contented with the profite that God sendeth him daily because hee feareth to dye for hunger and by a kinde of speech feareth lest the earth wil faile him Thus speaking he sheweth wel that hee woulde not willingly be crooked that it is a thing verie noisome If we wil auoid such trouble not to waxe crooked we must giue ourselues euery one of vs to folowe our state without heauinesse For as Solomon saith Heauinesse in the heart of man doeth bring him downe When man taketh care excessiuely and without measure with great actiuitie he setteth his heart in a miserable state he doeth depriue it of al ioy and delight of al peace and quietnes as if hee fel vnderneath his burden without being able to rise againe Solomon here doth not labour to turne man away from his daily labour according as is meete for his vocation otherwise hee shoulde contrarie himselfe for hee sayeth Goe slouthful to the Emmet and marke his wayes c. An idle hande maketh poore c. Hee that tilleth his grounde shal be filled with bread But hee laboureth to roote out 1. Tim. 6. 10. of our heartes the roote of al euil which is couetousnes the which whilest some haue desired they haue erred from the Fayth and haue intangled themselues with many sorows Amongst other sorowes couetousnes causeth the heart of man to be loaden with heauinesse the which is so heauie a burthen that it bringeth him down so that all his thoughtes and desires are vpon the goods of the earth and can not aspire vp vnto heauen where Iesus Christ woulde haue vs to laye vp our treasure For to folow wel these exhortations of our Mat. 6. 20. Hebr. 13. 5 Lorde wee must aske our daily bread and to bee contented therewith Let your conuersation be without couetousnes If in steede to yeeld vnto this holie exhortation we vexe ourselues do distrust the helpe of God it is a true argument that the word of God doeth not liue in our hearts as also Solomon doth signifie it presently setting a good word against heauines ioy vnto crookednes saying But a good word reioyceth it For to put away heauinesse from the heart Solomon sendeth vs to heare the preaching of the word of God and not flatteries and sweete wordes of men the which albeit that for a litle tyme they seeme to recreate and reioyce man and doe deliuer him from heauinesse yet the same is of no continuance but the ioye that commeth of mens words doth quickly vanish away and so is not true as also their wordes are not truely good For as there is none but God that is good euen so also there is nothing but his only word good and that giueth true and continuall Psal 19. 9. ioye to the heart Now as we cal a thing good when it doeth nothing hurt but doeth profite and chiefly when it serueth our necessarie vses euen so Solomon calleth the worde of the Lorde good because that it doeth nothing hurt the children of God though it doeth rebuke them chide threaten and feare them making them to feele the horriblenes and heauines of their sinnes and doeth set before them the iudgement of God wherupon commeth to them great sorow when they see themselues so poore and so miserable For albeit that they are greatly sorowful yet is the same
fled that doeth depriue vs of the heauenly inheritance which is euerlasting Therefore wee must be careful to flye away from all that that may hinder vs from receiuing of the Gospel which is the power of God to saue vs and maketh vs inheritours and possessours of the heauenly and eternal riches Secondly for to shewe vs howe we shal abounde in wealth hee saieth But he that gathereth with the hand c. Here he exhorteth vs to worke and doeth promise vs that wee increase if wee wil labour and get our bread by good profitable and necessarie works the which hee meaneth by the hande as wee may vnderstande it when hee setteth the hande against vanitie Solomon hath made vs the like promises heere before Thus we learne that by flying of Pro. 12. 11. 13. 4. vanitie and doing some woorthie and excellent worke it is lawful to gather riches together but we must take heede we set not our heartes vppon them otherwise it shal not be togather with the hande but with vanitie for it is great vanitie for a man to occupie himself with greedinesse and couetousnesse As Dauid saith Doubtlesse man walketh in a vaine shadowe and disquieteth himselfe in Psal 39. 6. vaine hee heapeth vp riches and can not tel who shal gather them Againe I turned and sawe vanitie vnder the Sunne There is not onely vanitie in suche labouring but also great crueltie for they Eccle. 4. 7. which gather couetously care least to doe wrong vnto their neighbours and also through hunger to starue and kil them For this cause are they called in the Scriptures theeues robbers and murtherers Esai 1. 59. Amos. 8. and it is layde to their charge that their handes are full of blood 12 The hope that is deferred is the fainting of the heart but when the desire commeth it is as a tree of life When Solomon saith The hope that is deferred c. hee doeth shewe vs thereby that we haue great neede of patience and chiefly in looking for the eternal riches For by howe muche as the riches are more precious and more excellent by so muche are men more vexed whē they are long kept frō the possession of that which is longed for and desired The worldlinges doe prooue this in their temporal riches and the faithful doe feele it in the heauenly and eternal riches Saint Paule giueth witnesse thereto and not only Rom. 8. 23. the creature but wee also which haue the first fruites of the Spirite euen wee doe sigh in ourselues waiting for the adoption euen the redemption of our bodie Againe For wee know that if our earthly house of this tabernacle bee destroyed wee haue building 2. Cor. 5. 1. giuen of God that is an house not made with handes but eternal in the heauens Abraham felt this languishing as hee doeth shewe vs when a certayne time after that God had promised him I wil make thee growe into a great people hee complayneth saying O Lorde God euerlasting what wilt thou giue me Seeing I go childlesse Gen. 12. 2. 15. 2. Dauid also declareth this his longing in the 42. Psalme saying As the Hart brayeth for the riuers of water so panteth my soule after thee O God The Saintes therefore in looking for Psal 42. 2. that which they hope for doe languishe and fainte but so soone as they obteine their desires they waxe ioyful and are satisfied Solomon doeth signifie the same saying But when the desire commeth c. Dauid also doeth expresse it saying I wayted patiently for the Lorde and hee enclined vnto mee and heard me It is saide of Simeon That hee wayted for the consolation of Israel and the holie Ghost was vpon him And when hee had receiued his desire hee prayseth God and reioyceth and is satisfied as Psal 40. 1. Luk. 2. 25. 29. hee sheweth by his Canticle Nowe as the holie Fathers in their languishing were neuer vnpatient so must wee doe the like folowing that which the Prophet Abacuk saieth For the vision is yet for an appointed time but at the last it shal speake and not lye though it Haba 2. 3. Hebr. 10. 36. tarie waite for it shal surely come and shal not stay Again Ye haue neede of patience that after yee haue done the wil of God ye might receiue the promise 13 Hee that despiseth the worde shal bee destroyed but he that feareth the commaundement shal bee rewarded Wee must not doubt that Solomon doeth not speake here of the worde and commaundement of God the which speaketh to the world after diuers sortes as hee hath diuers Ministers and seruants He speaketh to the peoples and nations by his Apostles Euangelists Pastors and Doctors which in the name of Iesus Christ doe preach fayth and repentance according to the holie Scriptures He speaketh by Kinges Princes and Lordes of the earth when by holie lawes statutes and ordinances they labour to guide their subiectes in iustice and to cause them to liue peaceably and in true and holie religion Hee speaketh when fathers and mothers doe teach good manners vnto their children Hee speaketh also when euery man particularly doeth admonish or reprooue his neighbour when it is needful Finally he speaketh when we labour through honest and holie conuersation to edifie our neighbours Whosoeuer doeth despise the worde after what sort soeuer God speaketh shal bee destroyed first temporally as many haue tried it and doe daily feele it Secondly if there bee no repentance there foloweth eternal destruction The holie Scripture doeth shewe vs many examples therof and also it is replenished with threateninges against the contemners whereof wee presently haue one when Solomon sayeth Hee shal-be destroyed c. The first Chapter hath the like threateninges Pro. 1. 24 Contrarily if wee gladly heare that which is saide vnto vs in the name of God and by his authoritie that with true zeale of heart we endeuour to obey it wee shal be mainteined in good estate and shal not perishe Salomon doeth here pronounce it saying But hee that feareth the commaundement shal be rewarded Wherin let vs first note that he saith not simply he that feareth For albeit that the contemners are affrayde by the accusation of their consciences and that they tremble and feare when the worde and commandement is preached vnto them yet they cease not to perishe for they feare not the commandement wherein is promised rewarde but they feare the paines and torments Therefore if we Deut. 4. 10 10. 12. desire to be rewarded let vs feare not the paine but the commaundement forsaking euil and applying ourselues willingly vnto goodnesse because the commandement is holie iust and good This is the feare that our God demandeth Gather the people together vnto mee c. that they may feare me And nowe Israel what doeth the Lorde thy God aske of thee but onely that thou shouldest feare him They that shal haue this feare shal bee rewarded with euerlasting
griefe they wil playe and passe the time away as merrilie as possibly they can they eate they drinke abundantly euen til they be drunke or verie neere they leape sing and daunse they delight to reason to iest and talke of vaine thinges yea filthie and vncleane they turne their looke for to feede the same with the appearaunce of beautie After this manner they laught but as Solomon saieth Euen in laughing the heart is sorowful For albeeit that in leading such a life they labour to auoide griefe yet they cannot for they haue an hang man within in them which doeth torment them from whose handes they labour to bee deliuered to wit their conscience which doeth reprooue them feare them before the iudgement seate of God for their disordered life though they stryue to make themselues beleeue that there is neither God nor Deuill neither saluation nor damnation And therefore they reioyce dissolutely as though euil shoulde neuer happen vnto them but finally they shal feele that they haue beene deceiued as Solomon doeth wel declare vnto them saying And the ende of that myrth is heauinesse After that Adam had reioyced of eating the forbidden fruite hee had great heauinesse Gen. 3. 7. ◠the which had continued for euer if God had not redressed it by his promise The worlde which perished with the flood did no lesse feele it than did the Sodomites and Gomorrhians The Gen. 3. 6. 7 19. Exo. 32. Luke 16. Luke 6. 24. 2◠Esay 5. 11. 12. 22. 12. 13. people of Israel was punished for their idolatrie The riche glutton was cast into hell Al these nations haue felt that which Solomon speaketh of and all such like shal feele it Woe vnto them that rise vp earelie to followe drunkennesse and to them that continewe vntil night til the wine doe inflame them And the harpe and viol timbrel and pype and wine are in their feastes but they regarde not the woorke of the Lord neither consider the worke of his handes And in that day did the Lorde God of hostes call vnto weeping and mourning and to baldnesse and girding with sackecloth c. 14 The hearte that declineth shal bee satiate with his owne wayes but a good man shall rule ouer him Solomon hath shewed vs heere before what are the wayes of an harte that declineth when he saide My Sonne if sinners intice thee Pre. 1. 1◠consent thou not c. For their feete runne after euill c. For except mans heart were alienated and estranged from GOD and his woorde hee shoulde not haue such wicked thoughtes neither woulde hee giue himselfe vnto such wicked workes the which doe worthily deserue grieuous punishment as Solomon doeth shewe Let vs not thē be like vnto those that are desirous to heare newes that they may passe away their time merily and carelesly so vayne and vnprofitable they are and yet notwithstanding they thinke verily they are not sluggish and sleepish but are quicke and nimble As such men doe easily beleeue lyes euen so doe they delight to make others beleeue them also and they thinke a man a verie foole or that he doeth them wrong when hee beleeueth not their words so easily as did their iesters and flatterers Secondly let vs not be like vnto them which loue to bee flattered and too heare nothing that may trouble or hurt them but would haue men to speake such thinges as doe please them or that they thinke to bee profitable for them They wil diligently heare lyars false witnesses and slaunderers Now as God forbiddeth lying false witnesse bearing and slaundering so doth he also forbid Thou shalt not receiue Exo. 23. 1. 2. Tim. 4. 3. a false tale neither shalt thou put thine hand with the wicked to be a false witnesse Thirdly let vs take heede we be not like vnto those which haue ytching yeares The world almost is filled with none other people and chiefly Turkie and the places where poperie reigneth If we followe them we runne into destruction and doe worthily deserue to perish seeing that wee are warned therof in diuers places Hauing 2. Thes 2. 10. Rom. 16. 17. 1. Tim. 4. 1. 2. Tim. 3. 1. 2. Pet. 2. 1. then so many testimonies wherby we are admonished we do worthily deserue to be counted and called fooles and dolts if we beleeue euery thing And for as much as we cannot take it well to be counted such but contrarily would be holden and esteemed for discrete and wise therfore we must stand vpon our watch considering diligently how we should gouerne ourselues that wee goe not awry Solomon doeth teach it vs so when he saieth but the prudent will consider his steppes For to consider well our steepes that we may be well gouerned and not to beleeue euery thing wee must Psal 5. 8. 25. 4. 119. 12. 105. 103. pray Leade me O Lord in thy righteousnes because of mine enemies make my way plaine before my face Shew me thy waies O Lorde and teach mee thy pathes Blessed art thou O Lord teach me thy statutes Thy worde is a lanterne vnto my feete and a light vnto my path The entraunce into thy wordes sheweth light and giueth vnderstanding to the simple Nowe for to enioy this same well wee must followe the order that Iesus Christ hath placed in his Church Thus doing we shal be wise discrete and well gouerned as S. Paule doth admonish vs. Brethren be not children in vnderstanding Ephe. 4. 11. but as concerning maliciousnes be children but in vnderstanding be of a ripe age But when S. Paule saieth That loue 1. Cor. 14. 2◠suffereth all thinges it beleeueth all thinges it hopeth all thinges it indureth all thinges it may seeme therefore not to be foolishnes to beleeue euery thing To the which I answere The holy Ghost which hath thus spoken by S. Paule hath saide also by Moyses If there ryse among you a Prophet or dreamer of dreames and giue thee a signe or wonder c. S. Paule himselfe also hath saide Trye all things and keepe that which is good Againe S. Iohn saith 1. Cor. 13. 7. Dearely beloued brethren beleue not euery spirite but try the spirites whether they be of God And therefore when it is sayde that loue beleeueth all thinges let vs vnderstand it of such thinges as may and ought lawfully to be beleeued For a Christian man Deu. 13. 1. 1. Thes 5. 21. 1. Iohn 4. 1. ought not wittingly and willingly to cast away wisedome and right iudgement and suffer himselfe to be deceiued that he should not iudge between white black but ought very rightly to proceed in simplicitie and humanitie in iudgement and not to be so wicked as to charge his neighbour with wrong and euill suspition 16 A wise man feareth and departeth from euill but a foole rageth and is carelesse They which for the wickednes they haue committed do feare to be punished and yet haue no minde to doe
auoide death doeth teache vs wherein standeth the life of man when he saith A sounde hearte is the life of the fleshe By a sounde hearte Solomon doeth signifie the desires purposes and merciful soft gracious and pitiful affections free from wickednesse bitternesse from rigour and crueltie Vnto these doeth hee attribute the life of the fleshe that is to say to man If wee wil vnderstand it of corporal life there shal be no inconuenience for good and sounde affections make a man to liue ioyfully which is one of the chiefe partes of this present life for wee count ourselues to bee in death except wee liue ioyfully not after a worldly carnal maner which is not to reioyce in holinesse and honestie Neuerthelesse though this present life be common both to the elect and reprobate yet is it most meete to vnderstande this sentence to apperteine to the life to come not that our sounde desires shoulde bee worthie thereof but by the grace of God it doeth followe it and it is a certaine trueth that they which are guided with such affections shal enioy eternal life Blessed are the pure in hearte for they shall see God Nowe there is none of vs which are naturally sounde and pure in heart and of Mat. 5. 8 Gene. 6. 5. 8. 21. Iob. 14. 4. ourselues wee cannot haue them suche vnlesse that GOD doeth cleanse and heale them Wherefore when Solomon promiseth life the which wee al desire vnto a sounde heart hee doeth aduertise vs to aske Lorde haue mercy vpon mee Heale my soule for I haue sinned against thee Heale me O Lord I shal be healed c. Make mee a cleane heart O God and renewe a right spirite within mee If wee wil obteine such requestes wee must receiue the doctrine Psal 50. 20. 4. 5. Iere. 17. 14. Psal 51. 12. of the Gospel by faith the which is called a sound and wholsome doctrine not onely because it is pure and cleane exempted frō all filthinesse from lying and deceiuing but also because it clenseth purifieth and quickeneth the heartes of those men whome it pearceth Saint Paul doeth giue vs this same wel to vnderstand when hee setteth lyes and fables which corrupt the mindes and spirites of 1. Tim. 6. 3 2. Tim 4. 3. Titus 1. 9. men against it Heereby wee may see there is neither health nor life but onely where the Gospel is purely preached and receiued By the same it is that Iesus Christe hath brought vs life into light and this is the power of God for to saue al beleeuers Likewise wee may knowe there is not much health nor life in the worlde for though 2. Tim. 1. 10. Rom. 1. 16. men doe purely preache the Gospel yet are wee like vnto sicke men to whom Phisicke is offered for a remedie to restore life and health and they refuse and wil none of it and therefore we haue neede to bee sharpely reprooued as them of Crete Nowe that soundnesse of the hearte consisteth in the former good affections and desires Saint Paule doeth shewe vs when bee woulde haue vs to be sound in faith in loue in pacience Solomon also doeth declare it vs Tit. 1. 9. 2. 2. heere when against a sounde hearte he setteth enuie saying But enuie is the rotting of the bones For enuie signifieth al sinister malicious and cruel affections albeit that the worde which Solomon vseth may be taken in good part and chieflly when it is attributed vnto God and to his seruantes which desire nothing but his glory and the saluation of their neighbours but when it is set against sounde desires then must we take it in the euil part for the contrary affection wherwith they are stained which are sory when they see the affaires of their neighbours to haue good successe though thereby they susteine no hurte but they woulde bee alone in prosperitie and reputation and that other shoulde bee Exo. 20. 5. 34. 14. 1. Kin. 19. 10 Psal 69. 10. put backe and despised and cannot suffer their neigbours which are better then they to prosper nor to bee praysed but inuent and seeke their destruction without cause The Diuel is the father of suche people which neuer ceassed til that he had almost quite ouerthrowne mankinde And Caine is their Captaine whome diuers haue followed as the brethren of Ioseph Saule against Dauid the Scribes and Pharisees and Iudas against Iesus Christe and nowe the most part of those which persecute the poore faithful Christians The desires of such men are as the rotting of the bones For as by the rotting of the bones man falleth to death euen so suche affections doe kill men For in this worlde hee hath no soundnesse nor rest in his conscience but is continually tormented albeit that hee labor to purge melācholie the which is also a death and afterwards he goeth vnto damnation and eternal death except that with the brethren of Ioseph he come to confesse his malice and to be displeased therewith 31 Hee that oppresseth the poore reproueth him that made him but hee honoureth him that hath mercy on the poore Although wee be very wicked and that there be many which of set purpose are giuen to doe thinges which they knowe to serue to the dishonour of God yet there is none that wil bee counted wicked and also there is none but wil bee very sory to bee called or esteemed a contemner of God And therefore to auoide this reputation and that none shoulde thinke wee woulde dishonour God the worldlings and carnal men yea the most wicked will labour to shewe themselues very zelous of the honour of God in doing some thinges which shal haue an outwarde apparance of holinesse and religion as Caine Core Dathan and Abiram and Saule Othersome Num. 16. 18 1. Sam. 15. 15 Act. 8. 18. to colour their wickednesse and the dishonour they doe vnto God wil desire to haue some honest vocation and wil labour therin speaking of God and of his workes as Iudas and Simon Magus but therein they avoide not the dishonour of God as it appeareth when God declared that hee alloweth not suche kinde of seruices As by these things doone with an euil conscience we honor not God euē so also his dishonor standeth not in the omission Psal 50. 8 Esay 1. 11. 29. 13. 58. 11. Mat. 7. 21. of them but it standeth in this when wee forsake and doe contrary to that which hee chiefly commandeth and without the which nothing can please him It is true that the principal honour wee can giue to God that he asketh of vs before al things is declared vnto vs in the first table of Moses but wee cannot giue vnto him that hee requireth except wee render vnto our neighbours that which wee owe them without doing them wrong and chiefly the poore So that God doth disalowe al the honour that men can doe him and doeth holde it for dishonour if wee doe
are prudent nor that wisedome resteth in their heartes For seeing that the good man out of the good treasure of his hart bringeth foorth good things therefore shal their wisedome Mat. 12. 35. Iohn 19. 39. be knowne in the mids of fooles As Nicodemus gaue it openly to be known in the mids of the madde raging Iewes And forasmuch as it is not lawful for vs to dwel amongest fooles to consent with them but ought to withstande and reprooue them correcting and threatning theÌ„ otherwise we should be partakers with theÌ„ of their folly be like vnto theÌ„ it foloweth that they which faine not to seâ— their insolences cannot challenge wisedome Likewise albeeit that wisedome must bee knowne in the mids of fooles both by works and doctrine yet must wee diligently take heede from dooing our woorkes to bee seene of men but wee must labour onely to make our tallentes that the Lorde hath committed vnto vs to profit and increase 34 Iustice exalteth a nation but sinne is ashame to the people The peoples and nations of the earth desire to bee praised and honoured to bee famous and renoumed for the which they are feared and reuerenced they desire to haue greate titles And for to obteine this they inlarge their limites and increase their lordships in ioyning towne to towne countrie to countrie they build sumptuouse pallaces and castels which they labour to make impregnable and vnaccessible and care not though in their dooings they wring their neighbours and take not heede whither they doe things pleasing or displeasing God It is ynough for them to obteine their desires and to finish their enterprises They thinke by such kind of doings to bee magnified and exalted but they are much deceiued seeing 1. Pet. 5. 5. Luke 1. 51. Gene. 6. 7. 11. 4. Gene. 6. 7 11. 4. they haue not onely to do with mortal transitorie and frayle men as they are but with the eternal and almightie God who can tel how to mocke their enterprises and to frustrate their desires For hee resisteth the proude as sayth the virgin Mary hee hath shewed strength with his arme hee hath scattered the proude in the imagination of their heartes The very gyants hade felt it for though they were mightie and alwayes famous yet coulde they not auoyde the general flood Noes childrens children laboured to get fame and to fortifie themselues but God scattered them ouer all the earth through the confusion of tongues which he sent amongst them The Canaanites thought themselues highly exalted when they were multiplyed and their cities strongly furnished fenced with all riches but at the comming of the people of Israel GOD knewe wel howe to beate them downe and destroy them A man might here alledge the Assirians and Babylonians almost all the nations of the earth and in them to beholde how men doe not rightly proceede to be exalted if we followe their maners For as we read in the scripture God hath vtterly humbled abaced them Therefore if we wil be exalted let vs not desire to bee like vnto these nations but let vs learne at Gods mouth what gouernment we must folowe If thou doest obey the voyce of the Lord thy God he wil ordeine thee head ouer al the nations of the earth According Deut. 28. 1. too this same Solomon saith Iustice exalteth a nation We wil here take iustice for the obedieÌ„ce of Gods voyce the which is imputed vnto vs when we beleeue and repent wherby we lead a pleasing an acceptable life vnto God For by fayth we renounce all vayne confidence which is detestable before God and cleane vnto him onely according as he demandeth in the Scripture By repentance we abhorre the euill that God forbiddeth and loue the good that he commandeth Thus doing we shal honour and glorifie him and he wil also exalt vs according to his promises And sith we are exalted by faith repentance the which are taught vs by the word it followeth that we haue no righteousnes but therby and so thereby we are exalted But this exaltatioÌ„ is not seene of theÌ„ that beholde it with a carnal eye and require nothing but external pompe Also they beleeue not that by the worde we may be exalted but rather suppressed and beaten downe And therefore they reiect this word and do persecute them which receiue it and beare it as though they were sworn enemies to kingdomes and principalities for to destroy and bring them to naught We must not wonder hereat for the exaltation which proceedeth of righteousnes is not knowne but onely of them which are spiritual for it is spiritual chiefly touching the temporal it appeareth so little in outwarde sight that they make no account thereof but onely that they be easily contented For God procedeeh not according to our estimation neither after the maner nor affection of men to exalt nations by iustice Wee may knowe by this that they which folowe iustice are most commonly scorned despised and reuiled in the worlde but yet they cease not to be exalted before God who doth honor glorifie them before men after as he knoweth to be expedient for them Nowe such nations as are truely geuen vnto righteousnes are contented with suche kinde of temporal exaltation as it pleaseth GOD too geue them and are not sâ—ayde thereat but haue their hearts and mindeâ— fixed vpon the eternal exaltation the which was prepared in heauen before the foundation of the worlde was layde and the which they meditate and beholde by fayth and hope Nowe that iustice ought in this place to bee taken for the obedience to the voyce of God Solomon doeth shewe when against iustice hee setteth sinne saying But sinne is a shame to the people For there had beene no sinne in the worlde if Adam had not disobeyed the voice of God Gene. 3. 11. Rom. 5. 19. This is seene by the reproche that God made him and Saint Paul doeth plainely pronounce it For as by one mans disobedience many were made sinners so by that obedience of that one shal many also bee made righteous Therefore as God by obedience exalteth nations euen so likewise by obedience hee bringeth nations to shame as he threatened the Iewes therewith And because that they feared not the threatenings but hardened themselues so much Leui. 26. Deut. 28. the more in persecuting the Prophets Iesus Christ our Lorde and his Apostles for this cause God hath so put them back cast them of that they haue iustly prooued and doe feele that sin is the shame of nations neuerthelesse they neither woulde nor wil yet vnderstande The faithful Christians amongst them haue wel felt it as we may knowe by their complaintes and confessions But now thou art farre of and puttest vs to confusion c. Againe Thou makest Psa 44. 10. 14. 7. 4. Psa 51. 4. Daâ— 9. 5. Iâ—r 20. 11. vs to be rebuked of our neighbours c. Againe Against thee
teacheth euerie man in al wisedome Now we haue the selfe same office which Saint Paule had and wee can not teach wisedome except we be wise not of ourselues but by the spirit of God Notwithstanding wee doe not so attribute wisedome to ourselues that nothing more may bee added but wee confesse that wee haue neede of daily encrease in the same 13 A ioyful heart maketh a chearful countenance but by the sorow of the heart the minde is heauie We are very glad whē our neighbors do beare vs a louing countenance and if we loue them truely we desire to shewe them a merie looke because we would not grieue them Now forasmuch as a ioyful heart as Solomon saieth maketh a chearful countenance it foloweth therefore first of al that wee ought to labour to cheare vp our neighbours not after a worldly and carnal maner which wil vse pleasant tales foolish toyes and vaine flatterings lyes and slanderinges for to passe away the time with as naughtie people as themselues But we wil endeuoure to make them glad in not doing them wrong and procuring their wealth towardes God so muche as we can to the vttermost of our power and chiefly their spiritual wealth for there is no true ioye in the heart without this spiritual wealth The ambitious auaritious whoremongers theeues gluttons and al dissolute persons will reioyce when they haue all that they can wishe and desire but they can not haue a ioyful heart as they well shewe by their grutching and murmuring and dispightfulnes that they make albeit that oftentimes they force themselues to laugh with open throte and to take al the pleasures that possibly they can neuerthelesse by other actes and words by other gestures which partly come from the face they shewe that they haue no inwarde ioye when their countenance sheweth it not For the face of man is al that is shewed outwardly for the word which Solomon vseth standeth alwayes plural and commeth of a verbe which signifieth to beholde and so signifieth whatsoeuer is seene in man Nowe in the worldly carnal men a man may see many things which are neyther faire good nor pleasant though they be laughed at wherevpō it foloweth that they haue no merie hearts And also their laughing lyeth not but only in dissolutions intisements filthines vncleannes and in these things consisteth the ioy of the world But the true ioy standeth in the holy Ghost as Iesus Christ doth wel shew whē Iohn 14. 16. he calleth him the Comforter And not without cause for there is none that truly can touch our harts but he we cānot but by him reioyce in God as the scripture doth teach vs admonisheth vs so to do Secondly it foloweth of this sentence that if for the loue that Psa 5. 12. 32. 11. 33. 31. 13 Phil. 3. 1. 4. 4. 1. Thes 1. 16 1. Pet. 4. 13. we beare to our neighbors wee desire to shew thē a chearful countenance we must haue a chearful heart not with worldly and carnal ioy but spiritual diuine as belongeth vnto the children of God The which we shal enioy if whatsoeuer happen vnto us we be cōtented take it in good part as cōming from the hand of God being assured that he loueth vs that hee sendeth vs nothing but is expedient for vs that knowing it we yeeld him thanks therfore and sing him praises and run vnto him in al our necessities Such ioy shal garnishe our faces and make vs acceptable vnto God and our neighbors which know and loue the trueth wil thinke vs faire and pleasant Those men women therfore which would haue shining Ps 119. 162. faces let them not seeke to paint nor to deck thēselues after the fashion and trade of the worlde but let them labour to reioyce theyr heartes in the Lorde The which they shal doe if they set all theyr delight in his word so that they may say with Dauid I reioyce at thy word as one that findeth great spoiles This is the ioy beautie whereof Solomon speaketh when he saieth A ioyful heart For let vs not thinke that hee woulde teache either men or women Psa 119. 162. howe they should trimme vp their faces there is none but is naturally too cunning a workman therein Let vs folowe this ioye and shunne the worldly the which bringeth nothing but sorow troble as they that desire it themselues doe feele it and confesse it for they say For one pleasure a thousande displeasures or sorows Now if we be greeued we can not haue a merie and ioyful face as Solomon A prouerb of worldly men doeth signifie saying But by the sorrowe of the hearte the minde is heauie For sith that by the heart and minde the bodie is guided and ruled and that there is no outwarde disposition in the bodie but commeth from within it foloweth verie wel that man can not shewe a louing face when he is inwardly troubled and grieued vnlesse he counterfaite and disguise himselfe But yet finally it can not be but that he must needs shew what he hath in his hart and that his fainednesse wil not declare for the hypocrite and dissembling man is so inconstant that he cannot alwayes hold one state and one purpose But albeit that Solomon against a good and holie Rom. 12. 15. 2. Cor. 6. 10. 7. 10. Esay 22. 12. ioye doeth set sorowe and heauinesse yet it is not to say that al sorowe is euil nor that it maketh man to haue an euil countenance nor that wee must flye al sorow Saint Paule doeth teach vs so 14 The hart of him that hath vnderstanding seeketh knowledge but the mouth of the foole is fed with foolishnesse Wee doe not gladly suffer ourselues to be called fooles neither do we desire to be counted such but we are glad whē we are counted wise learned and discreete and this is also a great delight vnto vs when wee can knowe that our wisedome answereth vnto the estimation and that we are truely such as wee desire to be esteemed and that wee can giue token and proofe thereof to our neighbours Now for to come by such knowledge and to giue such a signification we must not folowe the worldly and carnal people the superstitious and idolaters the ambitious and proude whereof some doe thinke themselues to bee verie wise and discreete when they haue wit and cunning to guide wel their particular affaires and to make their temporal gaine though it be to the hurt detriment of their neighbours Some wil attribute wisedome and discretion to themselues when they shal folow their owne fantasies and good intents and that they shal labour to shewe themselues verie zealous of the honour of God though they doe cleane contrarie vnto his worde Other some will thinke themselues wel learned when they can so worke that the world may wonder at them and honour them and can finde the meanes to
learne thereby to correct and amend his life and be an example to other for to leade them to walke rightly and if it bee needful to vse exhortations admonitions corrections and threatenings Loe what to walke vprightly meaneth For wee must not only haue care of ourselues but also that wee haue an eye vnto the edification and saluation of our neighbours Wee cannot doe this of ourselues as Psal 51. 12. 119. 17. 133 Mat. 3. 1. 5. 13. 14. Dauid did very wel knowe it and therefore hee prayeth Create in mee O God a newe heart c. It pertaineth chiefly vnto the Pastours of the Churche to walke thus vprightly for Saint Iohn the Baptist was the voyce of a cryer in the wildernesse euen such also ought the ministers of the woorde to bee for they are the Heb. 13. 17. salte of the earth and the light of the worlde they are watchmen that must giue account for our soules Nowe euery one of vs must followe them according to the degree wherein wee are set Wee haue al heere a very profitable lesson but chiefly they which haue any authoritie And wee ought to vnderstande that by how much as wee are in higher authoritie by so much the more must wee bee the wiser As touching the rest the wise and they which shal folowe their vpright walking haue a promise that they shal not fall into the pit of hel but shal goe into life for they cannot walke vprightly but in the straight way which leadeth vnto life Contrarily the destitute of vnderstanding are caried by death for reioycing in foolishnesse they yeelde and obey vnto him that hath the Lordship of death that is to say the Deuil for whome and his Angels is prepared the fire that neuer shal bee quenched 22 Without counsel thoughtes come to nought but in tho multitude of counsellers there is stedfastnesse According to the affaires that wee haue in hande so must wee choose our counsellers for to come to the ende of our purpose enterprises or desire otherwise wee shal bee voide of our intent euen as wee do dayly prooue it and as they deserue which wil gouerne themselues after their owne fantasie and despise al counsel so doing do despise God for of him commeth al counsel With him is wisedome and power and he hath counsel and vnderstanding Ioh. 12. 12. Esay 40. 12. 13. Pro. 8. 14. 15 16. Who hath measured the water with his fist Who hath instructed the spirite of the Lorde or was his counsellour or taught him And heere before And as in gouerning ourselues after our owne fantasies wee despise God and doe shewe ourselues very proude and arrogant euen so God knoweth howe to despise and to beate downe them which so vse themselues in auoyding their purposes and enterprises Solomon doeth shewe it vs when hee saith Without counsel thoughts come to naught This hath beene prooued true from the beginning of the world in Adam and Eue afterwards in the world by the destruction of the flood afterwardes in them Gene. 11. 5. which builded the tower of Babylon and so successiuely in diuers others As in Pharao Saule Roboam c. And of our time we see it in the greate states of the world which thinke to destroy the church of God According to these experiences and also as the holy Ghost hath giuen knowledge to the holy fathers they did pronounce the bringing of thoughtes and enterprises of men to naught God doth scatter the deuises of the craftie c. Againe He taketh the wise in their craftinesse The Lorde knoweth the thoughtes of man that Iob. 5. 12. 13 Psa 44. 11. Psa 146. 3. 4 they are vanitie Put not your trust in princes nor in the sonne of man for there is no helpe in him His breath departeth and hee returneth to the earth then his thoughtes perish It is very necessarie that God shoulde so deale with the wicked and proude and therefore Dauid douteth not to pray against them destroy them O God Psa 5. 11 140. 8. c. Let not the wicked haue his desire O Lorde performe not his wicked thought least they be proude Therefore if we woulde not haue our thoughtes brought to nothing nor made vaine but would come to the ende of that wee thinke and purpose we must come to aske counsel at God from whome onely commeth al counsel But because he dwelleth in the vnaccessible light and that hee is of an incomprehensile maiestie and highnesse that wee may be partakers of his counsel for to make our thoughtes to stande and bee stedfast and to bring foorth their effect hee abaseth himselfe vnto vs by his worde the which he communicateth vnto vs by his wise men and discreete to whome he giueth knowledge openeth their mouths for to make them to distribute counsel as we haue neede thereof Wee must then listen diligently to them which are committed for to teache vs gouerne and leade vs and as our affayres doe require and that wee shoulde seeke counsel of them which are learned and haue experience for al the counsel that we haue neede of lyeth not in one mans braine but euery man hath his measure which it pleaseth God to giue him Wee haue neede therefore for to come to the end of our affaires that God shoulde raise vp for vs many wise men and discreete Solomon doth wel signifie it saying But in the multitude of counsellers there is stedfastnesse That is to say That if it please God for to raise vp for vs a multitude of wise discreete and men of experience and that learning of them wee folow their doctrine counsel and aduise wee shal come to the end of our enterprises wee shal not bee voide of our desires but shal obteine our wishe For because wee folowe the counsel that God giueth by his wise and discreete men and doe not folowe our fantasie wee must be assured that the Lord wil giue a good issue vnto our thoughts deliberations Wee haue had almost the like sentence before Nowe Pro. 11. 14. in them both wee are admonished not to bee like vnto Absolom which came not to his wished ende but wanting men of good coūsel dyed miserably nor to Dauid when he numbred the people nor to Solomon which folowed after many women nor to Roboam 2. Sam. 18. 9 10. 2. Sam. 24. 1. 1. King 11. 1. 12. 8. Esa 29. 13. 14. Neither let vs bee like vnto the Papistes which wil bee saued by seruing of God or rather the Deuil by mens doctrine otherwise GOD wil depriue vs of men of counsel Therefore this people draweth neere to mee with their mouthes but their heartes are farre from mee the wisedome of the wise shal perish 23 A ioy commeth to a man by the answere of his mouth and how good is a word in due season Solomon doth not here speake generally when hee saith A ioy commeth to a man by the answere of his mouth
eternal vnto those which hate and abhorre couetousnesse If wee 2. Cor. 8. 7. 9. 6. Ephe. 4. 28. 1. Tim. 6. 17. Hebr. 13. 5. wil be partakers of this promise let vs folowe the admonition of Saint Paule and of the Apostle and let vs in no wise folowe the opinion of the carnal and worldly which say there is no better getting then giftes 28 The heart of the righteous studieth to answere but the wicked mans mouth babbleth euil things Solomon doeth not simply say The heart studieth to answere for it were then a general and vniuersal sentence the which for the corruption of our nature and the malice thereof can not bee true for there are blockishe mindes and light wittes which studie not but doe onely rashly thinke what they wil say so that it seemeth they speake at a venture without studie as they themselues doe wel confesse either for to excuse themselues or for to shewe that they care not what they say For sith it is so as the trueth vttereth that from the abundance of the heart the mouth speaketh it foloweth that man doeth not answere without studie albeeit that Mat. 12. 34. it is without meditation for studie is done with thought deliberation counsel and aduise Solomon knowing this woulde not absolutely say the heart studieth but hee saieth The heart of the iust doeth studie And so he doeth not attribute studie to the hart but to righteousnesse If then wee woulde rightly studie to answere and speake as wee ought let vs change our nature and that of wicked and vnrighteous wee may bee made good and righteous Then God wil accept vs for righteous giue vs grace to studie for to answere not vaine nor wicked thinges but shal set our affection and desire in his lawe and therein shal studie continually in such wise as our mouthes shal talke of wisedome and that wee may truely say that the lawe of the Lorde is our continual studie as also it is Psal 1. 2. 37. 30. 119. 97. Deut. 6. 6. 11. 18. commanded And these woordes which I commande thee this day shal bee in thy heart lay vp then these woordes in your heart and in your minde and binde them c. If wee bee thus giuen to studie wee shal haue an argument of probation that wee are righteous and wee shal delight to answere and pronounce righteous and holy things Wee wil not also take the name of the Lord GOD in vaine neither wil wee beare false witnesse against our neighbours To bee shorte there shal not come foorth of our mouthes any thing but pure holy and cleane according too Saint Paules counsel And in thus dooing wee shal put away from vs a wicked mouth c. Contrarily if wee make no account of studie wee shal haue an argument and proofe that we are nothing Ephe. 4. 29. 5. 3. Pro. 4. 24. woorth and as wee shal bee wicked euen so shal wee bee light and rashe to pronounce euil things as saieth Solomon But the wicked mans mouth babbleth euil things to wit against God and against their neighbours for they make no conscience of blasphemie against God nor to belye and to slaunder their neighbours or else to infect them with euil woordes the which is against the opinion of those which say that words do not stinke against whome Saint Paule standeth saying Bee not deceiued Euil 1. Cor. 15. 33. woordes corrupt good manners Now albeit that he doth attribute euil thinges vnto the mouth yet it is not to say that they doe not proceede from the heart from the abundance whereof the mouth speaketh but wicked things are attributed vnto the mouth as vnto the instrument which the heart vseth for to blowe or vtter out Euen so the wicked may bee wel called people without heart after the common phrase of speeche which is to say that a man hath no heart when he foloweth not his duetie Furthermore the wicked sorte doe not thinke how they shoulde dispose and order their hartes neither doe they thinke they haue any as wee may knowe it when they boast that they haue spoken something without studie and that they reioyce in their sayings outward doings Let them then which speake at aduenture vtter something nothing worth not bragge to bee honest men sith that Solomon doth attribute the spewing out of euil thinges vnto the wicked But let euery one of vs reforme his tongue in not vttering any thing abrode which shal not be first of al wel meditated by the woorde of God otherwise wee cannot say that there is any religion in vs. If any man thinke to bee religious or deuout amongest Ia. 1. 26. you and refraineth not his tongue his religion is in vaine If wee studie wel for to answere according to the meaning as we haue saide before whome soeuer it bee wee proceed as we ought and obserue that which our Lorde commaunded his Apostles to Mat. 10. 19. Luke 12. 11 21. 15. keepe For hee forbiddeth not studie but hee woulde not haue vs careful and to take thought fearing to want an answere before the great men of the world 29 The Lord is farre of from the wicked but hee heareth the prayer of the righteous The scripture witnesseth that God filleth heauen and earth Wherin we must vnderstande that GOD is present euery where 1. Kin. 8. 27. Psa 139. 7. 8 Esay 66. 1. Iere. 23. 24. and ouer all And yet Solomon saieth nowe that the Lorde is farre of from the wicked but it is not by distance of place but by consent and helpe For the Lorde agreeth not with the wicked but abhorreth both them their thoughts and their woorkes as wee haue seene heere before Hee doeth not helpe them but forsaketh and casteth them of And also when the faythful are in affliction and feele not the helpe of the Lorde present Esay 59. 1. 2. they complaine that the Lorde is farre from them and hath forgotten them Therefore let vs vnderstande that the Lorde is farre from the wicked because hee giueth them not helpe and it is because Psa 10. 1. 13. 2. 22. 2. Pro. 1. 25. Psa 119. 155 they nothing regarde his worde Health is farre from the vngodly because they seeke not thy statutes Wee may say also that the Lord is farre from the wicked because that they themselues runne farre from him and wil neither knowe him nor vnderstande his workes but say there is no God and that fortune ruleth all Wee may choose these three senses of the Antithesis that Solomon maketh heere when hee saith But hee heareth the praier of the righteous For sith that against to bee farre of from hee setteth in this verse to heare the praier and the Lorde in hearing consenteth vnto the righteous is their helpe and the righteous by their praier doe draw neere vnto God so much as they can crauing his presence and his helpe and wishing to
knowe him more and more and to vnderstande his doings and workes it followeth wel that Solomon doeth shewe that we must vnderstand that the Lord is farre from the wicked after the former sense And thus in fewe wordes Solomon doeth describe vnto vs the misery and destruction of the wicked and also their malice blindnesse and obstinacie contrarily the felicitie stabilitie of the righteous and also their easinesse of learning and obedience The righteous in this worlde seeme to bee cursed and as it were forsaken of God for the worlde doeth afflict them and labour to destroy them and for this cause it seemeth that God doeth not care for them that hee hateth them and hath reiected them but sith that God heareth their praier it followeth that they are and shal be Psal 22. 2. 71. 11 blessed and shal be firme and stable for by their praiers they aske deliuerance from al euils that God would preserue thē and giue vnto them euerlasting blisse The which hee graunteth them as we heere doe heare when it is saide that the Lorde heareth their praier Psal 23. 18. 19 34. 18 145. 19. 50. 15. and also in other places And forasmuch as the righteous do pray the which God heareth it followeth that they become willing to learne and obedient vsing prayer whereby they obey God who saith Cal vpon me in the day of thy trouble and I will heare thee and also that they aske nothing but according to his wil otherwise they should not be hearde And thus they become willing to learne and obedient and the Lorde doeth not impute their sinne vntoo them for the which cause nee is farre from them as from the wicked we might adde as the trueth is that God accepteth their fayth Heb. 11. 6. Mat. 21. 22. Iohn 15. 7. without the which none is acceptable to God but with fayth he auoweth all as our Lorde promiseth Wee doe then vnderstande howe wee shoulde make acceptable prayer vnto God and shal haue a true argument that we are righteous to wit if wee bee certayne of the goodnes of GOD towardes vs and that in this certaintie we desire and labour to order ourselues vnto the wil GOD. For true fayth is not ydle as our Lorde doeth teache vs when hee asketh repentance with fayth Whosoeuer woorketh righteousnes Mark 1. 15. Gala. 5. 6. Iea. 2. 14. 1. Ioh. 3. 7 is righteous Nowe forasmuch as there is none except hee bee out of his witte which would haue God farre from him but al desire his helpe and succour wee must needes abhorre al kinde of wickednes and that we aske of God to be iustified that by our prayers wee may drawe him vnto vs for to helpe vs in all our necessities Albeit then that GOD our father knoweth wel what wee haue Mat. 1. 8. neede of before wee aske neuertheles sith that he woulde haue vs to pray vnto him and that he delighteth when we speake vnto him priuily let vs humble ourselues before him submitting ourselues wholy to his holy wil and confessing that all goodnes commeth from him and that of ourselues we haue not neither can haue any thing 30 The light of the eyes reioyceth the hearte and a good name maketh the bones fatte As the man which hath lost his sight cannot reioyce in his hart but is troubled and greeued euen so he which feeleth himselfe to diminishe in wit and looseth his vnderstanding cannot haue true ioy Contrarily as he that hath been blinde if he recouer his sight doth delight and reioyce in himselfe euen so hee which hath walked in the vanitie of his thought imagination if he come to be awaked Ephe. 6. 14. and raised out of his sleepe and riseth from the dead and that Christ doth lighten him he wil reioyce in the Lorde he wil cast far from him the workes of darkenesse hee will be no more darkenes as sometimes he was but being light in the Lorde wil walke as a Rom. 13. 12. Ephe. 5. 8. childe of light receiuing that which is acceptable to the Lorde Solomon doeth declare vs this same in fewe wordes saying The light of the eies reioyceth heart c. We must thus vnderstand this sentence for it shoulde not be notable if Solomon spake of the corporal eies onely except it were by comparison admonishing vs that if we haue a ioyful heart and are glad when the darkenes of the night or of any darke prison or deepe pit are passed that wee Rom. 13. 1◠2. Chr. 20. 12. doe see the brightnesse of the Sunne and are at large in corporall and temporal libertie by a much stronger reason ought wee to reioyce when the night is past and that the day is come wherein the Psa 25. 15. 123. 1. 2 141. 8. Lorde giueth vs that wee may walke honestly Likewise the eies in the holy Scripture are taken for the spirite and minde of man in many places But our eyes are towardes thee Mine eyes are euer towardes the Lorde Now when the Spirite and minde of man is lightened Mat. 6. 22. Psal 19. 9. 119. 14. 16. 162. by the worde so that thereby it is lead in righteousnesse and true holinesse hee reioyceth and delighteth Suche is the nature of the worde receiued and disgested Neuerthelesse when it is saide That the light of the eyes reioyceth the heart wee may take these wordes as if hee saide That man reioyceth in his heart when hee seeth himselfe at rest and peace and in prosperitie so that he is not vexed nor molested For as the night the darkenesse and obscuritie is taken for vexation sorowe aduersitie and miserie euen so the light is taken for the contrarie Wee haue looked for light and beholde Esai 56. 9. darkenesse c. This last sense is verie fit for that which Solomon addeth when hee saith And a good name maketh the bones fat For he sheweth by what meanes a man shal obteine prosperitie peace rest He would haue man so gouerned that he shoulde giue none occasion to bee blamed rebuked nor that any man shoulde thinke euil of him but that hee shoulde get not abundance of temporal goods power credit and authoritie but shoulde labour to liue so wel as he shoulde obteine a good name He expresseth howe necessary it is for man to haue a good name when hee saith that it maketh the bones fat For as when the bones are filled with marowe compassed with flesh and skinne a man feeleth himselfe whole soūd euen so he which getteth a good name is in good reputatiō with his neighbors feeleth his ease for his neighbors do not trouble him he knoweth that he proceedeth in a good consciēce towards thē the which is a great prosperitie which Solomon signifieth by fatting of the bones The bones heere which are members of the body are taken for the whole man but chiefly for the Deut. 31. 20
drunkardes cannot easily agree with Solomon but rather will mocke him 2 A discrete seruant shall haue rule ouer a lewde sonne and hee shall deuide the beritage among the brethren The greatest part of the youth do thinke that they ought to doe nothing els but play and take their ease and pleasures and chiefly when they haue riche fathers and are serued and obeied by their seruantes and houshold folkes and also they think that they should bee serued aswel as the maister of the house and are not long in wasting the goods that their fathers and mothers the seruants and housholde folkes haue gathered with paine and labour with greate care and diligence and labour to rule and gouerne and to be feared and reuerenced Now in this manner they magnifie them and extol themselues and doe promise to themselues great riches but very often they fal very lowe and are suppressed and humbled and also are depriued of their hope for they doe not obteine the goods that they promise themselues but others doe take them at the least a good part of them Solomon doeth shewe it vs saying A discrete seruant shall haue rule ouer a lewde sonne and hee shall deuide the inheritance among the brethren Heere Solomon doeth well shewe that God suppresseth and humbleth the proude younglinges euen to make them subiect vnto the most miserable after the world and to those which should be their seruants and slaues for these seruants of whom Solomon speaketh were of such conditiō that they were bought sold as beastes were so compelled to labour for those which had bought them that they their children whatsoeuer they did get did appertaine and belong vnto their maisters vnto their posteritie linage Solomō doth not speak this without experience as hee doeth witnesse I haue seene seruantes on horses and princes walking as seruantes on the grounde This Eccle. 10. 7. Gen. 14. was seene in Ioseph the sonne of Iacob Nowe although that such seruantes before the worlde were miserable vile and abiect yet there were some of them which were not discouraged but with good wil and right affection endeuoured what they could to please their maisters as they are exhorted chiefly And euen so must al they which serue for wages reward do the like for the time that they serue and are hired for they are after a maner of saying as it were bought for a time and are bounde to yeelde subiection and obedience Wherevnto if they bee giuen Ephe. 6. 5 Col. 3. 22. 1. Tim. 6. 1 Titus 2. 9 1. Pet. 2. 18. carefully and faithfully they are wise and discrete seruantes and by their prudence they shal bee exalted as out of the mire and dust vnto honour and glory euen aboue the children of the house which bring confusion that is to say which by their folly falling away dissolution doe set al in disorder in making superfluous and excessiue expences Wee may see this gouernment and ruling euen in this worlde but it shal bee seene plainely in the last resurrection when the sheepe shal be receiued before the goates for let vs not think that Solomon would haue vs onely to seeke worldly and temporall honour True it is that hee speaketh of a temporal ruling whereat the children of God ought not to bee staied but hope for the eternal wherein they shal truely gouerne ouer the lewde children For they shal as it were treade them vnder their feet when they shal be exalted vnto the heauenly kingdome the lewde children shal discende downe into hel and death eternal And when Solomon saith that the discrete seruant shall deuide the heritage c. Hee sheweth that God can wel tel howe to depriue the lewde children of their hope to worke that they shal not enioy the heritage And therewith he also promiseth temporal welth vnto slaues and in this he would assure vs that although we be the most miserable in the worlde to the sense of the fleshe and outwarde fight yet shall wee not want riches but if neede bee GOD shall make vs equal in wealth with the most richest This same is wel signified by diuiding the heritage with the brethren for after the Hebrue expositors to diuide the heritage among brethren is to take a portion of goods with those which are brethren and to whome after the world goods do appertaine But when wee hearesuch temporal promises let vs vnderstande that God wil not satisfie his discrete and wise seruants with riches which are common to fooles and therefore let them bee assured that the heauenly and eternal riches are theirs and that they shal haue the possession of them by continuing in prudence wisedome Solomon hath shewed vs the same plainely Contrarily if God threaten the foolish and lewde Pro. 3. 13. 4. 5. to depriue them of their worldly wealth and honour and make no account to amende themselues wee must vnderstande that hee counteth them not worthie of the heauenly glory and eternal blessednesse 3 As is the fining pot for siluer and the fornace for golde so the Lorde trieth the heartes Saint Peter doeth admonishe vs saying Dearely belooued thinke it not strange concerning the firie trial which is among you 1. Pet. 4. 12. to proue you as though some strange thing thing were come vnto you This trial ought in no wise to bee giuen vnto fortune And though the Diuels and men bee organes and instrumentes for too trouble and torment vs yet they doe not prooue vs but it is God Iob. 1. Exo. 20. 20. Iob. 7. 18. Psal 26. 2. 66. 10 139. 1 that doeth it As the Scripture sheweth it Solomon following the same saith As is the fining pot for siluer the fornace for gold c. Wherin we haue to note forasmuch as the trial of God is compared vnto the fining pot fornace that therefore it foloweth that god trieth our heartes by tribulation and afflictions by miseries and calamities and that sometimes for one cause and sometimes for another For as by the Fornace sometimes golde is purged and purified from his scumme and from his filthinesse and sometimes wee trie whether it be good fine lawful euen so God also doth trie our harts in sending to vs afflictions for to purifie them for by temptations wee are admonished to confesse our faultes and to aske pardon and thus wee are purged from our scumme and filthinesse The Scripture doeth shewe vs that diuers saintes being vnder affliction haue confessed their faultes and haue asked forgiuenesse Num. 21. 7 1. Sam. 7. 5 12. 10. Psal 106. 6 Esay 59. 12. 64. 5 Dan. 9. 5. Gen. 22. 1 Deut. 8. 2. Psal 26. 2. 66. 9 139. 23. and also for those of their neighbours Otherwise by afflictions and aduersities GOD trieth our heartes for too prooue their righteousnesse and perfectnesse or to shewe foorth their wickednesse and vngodlinesse After this sort GOD tried Abraham commanding him
wicked iudges ought well to tremble for this sentence is cheefly directed to them and also the threatnings which are in the places before alleadged 16 Wherefore is there a price in the hand of the foole to get wisedome and he hath no heart The flatterers which desire to make their particular profite with the riche howe wicked soeuer the riche bee cease not to labour to persuade them to beleeue that they are good men and that they doe very wisely whatsoeuer they take in hande and cheefly when they are giuen to gather together and contrarily the poore are despised and are counted fooles except they laboure to become rich and thus it seemeth vnto the worldlings that wisedome commeth from riches But let the wicked man which is here named a foole haue in his hand readie for to giue so great a price as he can or that hee hath for to holde it and to keepe it yet shall hee not be wise For first of all such fooles despise and reiect all meanes fit and meete to come by wisedome and also refuse the thing it selfe Secondly blessed is the man which findeth wisedome Wherevppon foloweth that no sufficient price that may be giuen can get it Pro. 1. 7. 22. 3. 13. But the meanes fit and meete to come by wisedome is to apply our heartes thereto the which the foole can not nor will doe as Solomon heere sheweth when he sayth The foole hath no hearte Leauing then the fooles let vs set our mindes our heartes and vnderstandinges vpon the pure woorde of God and we shall obteine wisedome by the grace and gift of GOD. Sith then it is the Lord who giueth wisedome the which we must seeke with al our heart Pro. 2. 1. and we haue no heart that is ought woorth Therefore it foloweth wee must demaunde a cleane hearte as Dauid did Psal 51. 12 17 A freend loueth at al times and a brother is borne for aduersitie They that are rich or mightie which haue credit and authoritie they whose matters happen as they woulde haue them and are in great prosperitie doe finde many which doe honour and reuerence them which declare themselues to be at their commaundement and shew them great tokens of loue labouring to make them beleeue that they are their singular freendes but if fortune change and growe to woorse they which before shewed themselues their freendes doe mocke at them turne their backes vpon them or persecute them where they ought to be more ready and careful to help them if they were truely freendes for in necessitie a freende is knowne Wherevppon foloweth rightly that they which shewe themselues freendes in prosperitie were not freendes indeede For as sayth Solomon A freende loueth at all times Hee regardeth not whither it be day or night whether they bee in aduersitie or prosperitie in a storme or fayre weather in peace or in war in power or in weaknes in honour or shame in riches or pouerty but the true friende loueth declareth chiefly his loue whē his neighbour is in trouble griefe and vexation in sorowe affliction and necessitie yea though hee were hated and persecuted of all the world Solomon sheweth wel this same when hee addeth And a brother is borne for aduersitie Forasmuche as the friende is borne as a brother to tribulation seeing that the brother neuer ought to forsake his brother for any miserie that hee suffereth but ought to haue care of him chiefly in his afflictions for then haue wee also most neede of true friendes hee sheweth wel that wee must bee friendes vnto the needie and painful and to them which suffer calamitie and miserie and brotherly to helpe them with al our power for the true brother imployeth and bestoweth himselfe gladly altogether for his brother sparing nothing that hee hath or may haue til he hath deliuered his brother out of affliction And when hee speaketh of birth in the which the creature is al newe and beginneth to bee hee sheweth that hee which hath shewed himselfe to be a true friende to his neighbour in prosperitie that in time of miserie hee wil begin to declare vnto him more abundantly his loue not by wordes onely but indeede as wee are admonished by the Scripture in expresse examples and testimonies Abraham may bee an example in the deliuerance of Lot and also Moyses Gen. 14. 14 Exo. 1. 12. Gen. 43. Exo. 22. 25. Leui. 19. 9. 10. 18. Deu. 15. 7. Iam. 2. 15. 16 1. Ioh. 3. 17. when hee smote the Egyptian and in the labour that hee tooke to deliuer the children of Israel Ioseph likewise As touching the witnesses they are many in number He sheweth vs also by this birth that if wee haue not shewed some signe of friendship vnto our neighbour when hee was in prosperitie that yet we should begin to loue him in his necessitie in helping him after our abilitie and power By these things wee may knowe and also by experience that the poore the fatherles the widowes and the strangers haue not many friendes 18 A man destitute of vnderstanding toucheth the hande and becommeth suretie for his neighbour Albeit that Solomon doeth attribute want of vnderstanding or faintnesse of heart vnto a man which becommeth pledge for his neighbour yet hee pretendeth not to turne vs away from answering for our neighbours when necessitie requireth and so that wee may doe it without bringing ourselues and our familie into danger of begging our bread miserably and not that strangers shoulde bee set at ease at our cost as hath beene handeled Chapter 6. verse 1. 2. 3. 4. 5. 19 Hee loueth transgression that loueth striefe and hee that exalteth his gate seeketh destruction Forasmuche as there is none of vs that woulde bee esteemed a transgressour neither is there any man that desireth as hee thinketh his destruction let vs vnderstande that when Solomon doth shewe vs that from strife wee come to delight for to transgresse that frō pride or exaltation which is signified by him that exalteth his gate proceedeth death and destruction let vs vnderstande I say that hee doeth exhorte vs that wee shoulde turne away from al striefes which come of enimitie hatred malice and appetite of vengeance Nowe hee sayth that hee which delighteth to haue suche strifes delighteth to doe euil giuing himselfe vnto al sinne and vices in committing the which he thinketh to ouercome his enimie with whome hee is at strife and so strife is the roote of much mischiefe when we are led to strise through hatred and enuie contrarily the strife shoulde bee mainteined when it requireth the maintenance of the honour and glory of God his pure trueth and the edification of his Church against the Heretikes and to defende the righteous innocent against the violēce of the wicked He that loueth such debates loueth not transgression but doeth abhorre it and loueth trueth for he followeth that which God desireth and Iere. 17. 17. 18. 19. Gen. 11 Esa 36. 37. Dan. 4.
foolish children wil not gladly bee amended but doe delight in follie and bee hardened therein by custome and perseuerance in wickednesse And thus follie is so familiar and acquainted with them that it is almost vnpossible for to heale them of it Wherefore let the fathers and mothers and also al gouernours of youth not bee slouthful and negligent And when for to signifie the mother he saith Her that bare him hee doeth giue vs to vnderstande that there is greate ingratitude and vnthankefulnes yea crueltie in the foolish sonne when in vexing his mother hee wil not confesse the great blessing that he hath receiued by her when she did beare him nine mouthes in her wombe with great paine and many sorowes and that with extreeme trauaile shee brought him foorth into the worlde and with great care shee did nource and bring him vp tenderly in his infancie and youth 26 Surely it is not good to condemne the iust nor that the Princes shoulde smite such for equitie Wee might meruaile why Solomon setteth downe that which the most idiot and ignorant doth know and confesse for a notable sentence and prouerbe It might wel seeme that it were for nothing that hee hath pronounced such a sentence seeing also that the most wicked doe agree theretoo But the scripture requireth not onely confession of mouth but true consent of hearte Nowe though the wicked haue goodly shewes for to counterfaite themselues to bee honest and good men and make vs beleeue that they woulde not consent that any righteous and faythful little or greate shoulde bee in any wise troubled because they knowe naturally that it is not wel doone neuerthelesse they ceasse not to be fleshed to doe hurt and violence vnto the innocent iust and faithful man they are of so frowarde and wicked a minde and conscience corrupted And therefore when Solomon saith Surely it is not good to condemne the iust It is not chiefly to teache vs that wee shoulde not condemne the iust for the same is so wel knowne that it may make those which do contrary vnexcusable But it is to reprooue the tyranny and violence of the wicked which haue authoritie and power and to make them feele that they doe against their conscience And this is chiefly directed vnto kings and lords of the earth because that without regarde to right and equitie they woulde haue al thinges to bee doone after their will and fantasie Wee may thus vnderstande it by that that hee maketh mention heere of smiting princes for equitie by which are signified al good gouernours which are often molested and pressed to pronounce wicked sentences for the pleasure of their superiours This serueth also for to admonishe kinges and superiours of the earth not to do wrong vnto the righteous but that they shoulde mainteine them and conserue them and that if they haue good gouernours and magistrates in their countrey and lordships that they shoulde admonish and stirre them vp to iustice and iudgement rather then to trouble and torment them for iudging rightly And herein we haue almost a repetition of the 15. verse the which repetition is very necessary for to rebuke the tyrāny crueltie of the great the which is so deepely rooted in their heartes that their wil standeth for a lawe And when they which commit euill shoulde bee abhorred chastized and rooted out hee sheweth that wee shoulde not suffer tyrants to beare rule 27 Hee that hath knowledge spareth his woordes and a man of vnderstanding is of an excellent spirite There is neither man nor woman but doeth praise himselfe in his hart we all doe desire naturally to appeare learned though we be ignorant and feele and iudge it in our consciences and euen the most ignorant doe striue by many wordes to winne estimation and reputation This is prooued by experience after diuers sortes and amongst other wee shal see the sophistical doctours and disputers 1. Ttm. 1. 4 6. 3 2. Tim. 2. 15 16. 17. 23 which woulde shewe themselues by long and diuers disputations to bee good diuines whereas they vnderstande nothing of that which belongeth to God Wee may thus speake of them after Saint Paule And as touching humane artes they which knowe least of them wil speake of them most boldly Solomon doeth shew vs wel that wee must make no account of suche people when hee saith Hee that hath knowledge spareth his woordes c. Wherein wee must learne that hee which hath true knowledge of any thing speaketh not thereof at aduenture and vnconsiderately but he markerh fit opportunitie hee considereth how when and before that neede requireth him to open his mouth And heerein hee sheweth that he hath not a flying spirit nor senseles mind but a staied and setteled minde which is not tossed aboue measure to thrust out wordes but wayeth what hee hath to say The same commeth of great excellencie whereof they are partakers which are not delighted with folly nor with ignorance but are carefull to know and vnderstande profitable and necessary thinges and chiefly by the worde which is our wisedome and knowledge Solomon doeth affirme it when he saith And a man of vnderstanding is of an excellent spirite Now forasmuch as the excellencie of the spirite is not giuen vs that wee shoulde hide it for a candle is not lighted for to bee put vnder a bushel but vpon a candlesticke and it lighteth al that are in the house let vs not thinke that when Solomon praiseth him which spareth his woordes that hee woulde haue vs dumbe nor that wee shoulde feare as greeued to make our neighbours partakers of our knowledge and vnderstanding seeing also that it is the nature and propertie of wisedome and vnderstanding for to communicate Pro. 1. 21 themselues but hee would haue vs to speake wisely the which dwelleth and abideth with discretion 28 Euen a foole when he holdeth his peace is counted wise and he that stoppeth his lippes is prudent Commonly fooles doe talke very muche vttering not onely vaine friuolous and pleasant thinges to the fleshe but most often vngodly and wicked thinges abhominable and detestable thinges as flattering woordes lyes false witnessinges slaunders othes periuries cursinges blasphemies and deniynges of God This is the common trade of wicked fooles to vse suche filthinesse and infections and to spue them out of their stincking mouthes because that their inward parts ouerfloweth but the wise which haue no desire but to please God to profite their neighbors do diligently heare and are sober in wordes They loue better to bee schollers and disciples then to be maisters and doctours except they know that Psal 5. 1◠their duetie requireth to speake for to stoppe the mouthes of the wicked and to instruct the ignorant and to arme them that afterwards they may resist the euill speaker as need and opportunitie shal require Nowe because that in sobrietie of wordes their wisedome shineth when the fooles dissemblingly doe holde their peace they are counted wise
For wee loue the tongue according as the affections are ordered Hee that hath an euil minde wil delight to haue a venemous tongue hee himselfe also shal bee poysoned with his owne tale Contrarily hee that hath a good heart wil delight in wel gouerning his tongue for the which good shal come vnto him 22 Hee that findeth a wife findeth a good thing and draweth fauour from the Lorde Wee ought to haue the estate of mariage in great reuerence for diuers reasons First of al it is honorable Secondly it is not the deuice Heb. 13. 4. Gene. 1. 27. 2. 24. Mat. 19. 4. Gene. 2. 18. 1. Cor. 7. 2. of man but a worke and an ordinance of God Thirdly it is profitable Solomon doth expresse this same in one woorde when he saith Hee that findeth a wife c. For there is nothing good which doeth not proceede from God and whatsoeuer God doeth ordeineth by his worde for to bee obserued amongst men is honorable But hee expresseth yet more plainly that mariage is profitable and that it is the worke of God when hee doeth attribute is vnto diuine grace saying Hee that findeth a wife findeth a good thing and draweth fauour from the Lorde Wherein hee compareth the grace of God vnto a fountaine pit or riuer out of the which wee may drawe abundantly And this is for to shewe howe God greatly fauoureth them which are ioyned togither by laweful mariage for seeing that it is so that he which findeth a wife findeth a good thing it foloweth thereof also that the woman which findeth an husbande findeth also a good thing considering 1. Cor. 12. 3. 8 Gene. 2. 18. that the man is the womans head and the woman by the man But Solomon calleth the wife the good thing of the husbande respecting the ende wherefore shee was created And in this hee admonisheth wiues priuily of their duetie that they haue to giue vnto their husbandes the which is to bee altogither at theyr commandement and that they might vse them with al holynesse and honestie at their pleasure as the good that properly belongeth vnto them Let the wiues therfore obey perfitly vnto theyr husbands Ephe. 5. 22. 1. Pet. 3. 1. And also Solomon admonisheth heere the wiues to bee fruitefull and profitable vnto theyr husbandes to be of a sweete and louing conuersation Wherefore the wiues must not heere bee delighted as though Solomon sang foorth their praises and woulde giue them to vnderstand that their husbandes were bound to them but wee must vnderstande that in praysing good wiues he reproueth rebuketh and blameth those wiues which doe not giue their duetie vnto their husbands and sheweth that they are not worthy to bee called wiues except their husbandes doe finde in them the goodnesse that ought to bee in them The husbands also are heere admonished not to despise their wiues but to haue them in good estimation and to loue them seing that no man despiseth gladly the good thing that hee hath founde and chiefly when they which fauour and loue vs doe offer and giue it vs. Let the husbandes therefore loue their wiues as their good thing and not onely so but much more effectuously as they are taught As touching the rest let them Ephe. 5. 25. 1. Pet. 3. 7. that are wel maried not thinke that they haue gotten this benefite through their diligence but let them confesse howe it was the only grace of God that brought them vnto it and caused them to finde that good gift And let those which finde themselues not wel married take heede that they blame not mariage but acknowledging their fautes pray vnto God to remedie the euil that is betweene them 23 The poore speaketh with prayers but the riche answereth roughly When we thinke wee haue neede of any thing that our neighbour can giue vs and that wee hope hee wil graunt it vntoo vs wee speake fayre and gently vnto him and beseeche him with al humblenes declaring ourselues to bee his lowlie and humble seruantes readie to obey him in al things Solomon doeth expresse this humble maner saying The poore he saith expresly the poore signifying first of al that when man hath neede of any thing and can not come by it except it be giuen him in this respect he is poore howe riche soeuer he be in other thinges Solomon then doeth shewe vs that pouertie doeth outwardly beate downe the hornes of pride the which is a vice naturally rooted in vs. Hee doeth also shewe vs that we al ought to speake graciously one vnto an other for by our creation we are poore And if wee be raysed Iob. 1. 21. 1. Tim. 6. 7. Psa 24. 1. 50. 12. 1. Sam. 2. 7. 8 Pro. 10. 22. to haue credite and authoritie to haue power and riches this commeth not of ourselues al commeth from God And hee enricheth whome hee wil and the blessing of the Lorde maketh men riche And therefore let vs vnderstande that Solomon reprooueth the pride of worldly riche men when he saith But the riche answereth roughly I say expresly of worldly rich men whose number hath alwayes bene verie great and amongst other wee may set Pharao Nabal Roboam Sennacherib and Nabuchadnezer The riche which haue the feare of God are not puffed vp with their greatnes neither doe they esteeme themselues for their riches sake and therefore they answere not roughly but are sweete and gentle in their woordes as were Abraham and the holie Patriarkes and the good Kinges of Israel and others which haue beene neuer the more puffed vp for the abundaunce of worldly wealth but truely knowing that al commeth from the gift and grace of God haue humbled themselues folowing that which Saint Paule teacheth vs. They are then the riche men of this worlde which answere roughly not onely in woordes but 1. Tim. 6. 17. also indeede and facte as wee may see by the oppressions violences and wronges they doe Now that wee may not be of the number of suche riche men which aunswere roughly because of their Iam. 2. 6. 7. 5. 4. 5. 6. Rom. 12. 16. Phi. 2. 2. greatnesse and riches according to that which Saint Paule teacheth vs. And if wee must thus poorely behaue ourselues towardes men by a more strong reason must wee earnestly beseech God as pooremen destitute of al riches but chiefly of such as are spiritual and not to be puft vp with bragging of our merites in the presence of the Lorde Let vs truely make the confession that Luk. 1â— â—0 2. Cor. 8. 9. the Publican did and let vs detest the boasting of the Pharesee Thus dooing wee shal not long remaine poore for Iesus Christe wil inriche vs As Saint Paule sayeth Yee knowe the grace of our Lord Iesus Christ that hee beeing riche for your sakes became poore that wee through his pouertie might be made riche 24 A man that hath friends ought to shew himselfe friendlie for a friend is
nearer then a brother We commonly say it is a good thing to haue friendes and that one ought to preferre thē before al worldly treasure for it is an easie thing to recouer goods but not so easie to obtaine friends And therfore if one be careful to keepe his temporal riches and to maintaine himselfe thereby by a farre greater reason ought he when he hath friends to keepe them wel and maintaine himselfe with them in amitie being at their commandement not in wordes onelie but indeedes also and trueth Solomon speaketh so when he saith The man that hath friends c. Heerein he regardeth that God in his lawe hath not giuen his commandements for a smal time by the which hee teacheth vs that which wee ought to doe to our neighbours and howe wee shoulde maintaine ourselues in amitie with them Wherefore let vs not thinke that Solomon speaketh heere of table friends of plaie fellowes or other dissolutions and wicked conspiracies But hee speaketh of the friendes which haue learned by the worde of God to loue and for his loue doe loue He sheweth it when hee yeldeth a reason why one shoulde mainteine himselfe in friendship and that hee saieth There is a friend c. Table friendes are not so surely conioyned but they may be easily separated by the least occasion that can be But it is a harde thing to make those friendes which loue together in God and by his worde to leaue one an other for they are brought to loue together by the holie Ghost which is a band indissoluble And so although carnal brothers fal out and forsake one an other yea although they lift themselues vp one against an other euen to the death notwithstanding they that loue in the trueth although they be not naturall brethren yet they haue a sure and stedfast coniunction Insomuch that they loue as muche or more in aduersitie then in prosperitie And so it is saide that in a matter of neede one knoweth his friend Our Lord Iesus Christ hath shewed vs by proofe that thus we ought to loue The xix Chapter 1 BEtter is the poore man walking in his integritie of life then he that abuseth his lippes and is a foole HEere Solomon hath no regarde to speech which is an easie thing and wheretoo the wickedest wil accord in woorde to the ende to get credite and to be accounted wise but if wee weigh more neerely the affections thoughtes opinions and phantasies of men which are verie harde to rule and gouerne wee shal knowe that Solomon saieth not so without great cause for as it is daily seene the poore man is in cōtempt and out of fauour with al men and be there neuer so much wisedome prudence or foresight in him yea although it plainly appeareth yet is he reiected as vnprofitable and persecuted as a wicked person And they which doe this wil persuade themselues they doe wel although the ordinarie talke goe quite contrarie But men for the most part speake as birdes in a cage not vnderstanding what they say nor receiuing fruite or benefite thereof And thus while the lyers deceiuers flatterers backbiters sowers of false doctrine and false opinions shal haue the vpper hande and be reputed honest eche one shal desire to resemble them because they are welcome and muche accounted of So see wee wel that not without great cause Solomon saith The poore man in his c. Hee knewe wel that we had neede of such aduertisement because there are verie fewe which make account of pouertie and muche lesse of simplicitie and purenesse Pouertie also is a thing which of it selfe ought not to be esteemed it ought to the ende it may bee of some value to be ioyned with a good conscience For this cause Solomon hath wel foreseene not to say simply The poore man is better c. but he addeth Walking in his integritie and purenes for it is that which maketh the poore man being nothing worth of himselfe to be founde profitable and good without the which he that is poore can not but annoy and hurt offende and endamage but when hee is accompanied with integritie hee contenteth himselfe with his estate and calling and wil bee right sorie to offende any man either in woorde or deede stil desiring to doe profit and pleasure to his neighbours And thus Hee is better then he that abuseth his lippes c. For hee that is suche a one not onely is vnprofitable but also noysome and hurtful As Solomon expresseth it saying Hee is a foole For as often it hath bene said he calleth him foole which is giuen to doe hurt and delighteth therin And herein hee sheweth that the peruersitie of the lippes proceedeth from the follie or wickednesse of the heart And therfore shoulde wee laye away our wickednes and walke in integritie the which is ours onely because it is giuen vs from God and therein let vs delight Let no man builde vppon his owne goodnesse although Solomon say Walking in integritie Besides this let vs note that when Solomon setteth the foole abusing his lippes a contrarie to the poore man walking in his integritie hee tasketh the riche worldlinges of follie which is the wickednesse of the heart whereby they depraue and abuse their lippes wherewith they speake in pride and malice and giue licence to their owne appetite to speake against God and their neighbors Then to the ende we merit not to be tasked with such wicked and foolish persons let vs loue integritie and walke in the same procuring in all our woords and actions the honour and glory of God and doing truely to our neighbours euery thing as wee woulde they shoulde doe vnto vs so that wee may say I haue beene vncorrupt before God and haue kept my selfe from offending him I haue lifted vp my heart to thee In thee my God haue I trusted If wee walke thus what pouertie or affliction soeuer wee Psal 18. 24 26. 1. haue wee shal want nothing for the Lorde God is our Sunne and Buckler The Lorde spareth no good from them which walke in innocencie Not because our owne righteousnes deserueth Psal 84. 12. it For although Dauid after recital how God assisted him saith The Lorde hath rewarded mee according to mine owne righteousnesse c. Psal 18. 17 21. Notwithstanding hee trusted not in his owne integritie but in God onely as hee sheweth it Note we also that according to the foresaide exposition when Solomon saieth That the poore man is better c. hee speaketh of the goodnesse of the conscience of maners Psal 18. 3. 31. 13. and behauiour as wel in worde as indeed and wil that for this goodnes the poore man be esteemed and preferred before the foole be hee neuer so riche and mightie As also God preferreth him But the opinion of some men is that Solomon prayseth more Psal 34. 11 Luk. 1. 51. 6. 20. Iam. 2. 5. the condition of the poore man then of the foole and
be fathers to such poore afflicted and to comforte them deliuering them frō aduersitie oppression to the ende they may truely say with Iob I haue deliuered the poore when hee cried and the Orphan that had no aide So euery one Iob. 29. 12. in his degre according as God hath giuen him power ought to folowe this which is saide of the Prince For as naturally wee haue euery one the courage of a foolishe and ouerhardy prince so it is meete that correcting our corrupt nature wee followe in al righteousnesse that which a Prince ought to doe according vnto God Moreouer if they which loue their particular profite vse themselues so that they shew themselues as friends to them that giue by a farre more reason if one helpe vs in our necessitie wee ought truely to bee freende to them that haue pitie on vs and to please them and to shewe ourselues bounde vnto them For if wee ought too loue our enimies by a farre more reason shoulde wee loue them that loue vs and declare the same loue towardes vs in communicating to vs the goods wherewith God hath endowed Mat. 5. 44. them If one loue a toole or instrument which hee findeth fit for his businesse which cannot mooue nor stirre but when it is mooued because it is insensible by a farre more reason ought one to like of the instrumentes of GOD which desire to bee handeled and conducted by the holy Ghoste and take pleasure in doing good If God as it is true indeede loue such persons to whom hee is no way bounde by a farre more reason ought wee too loue them and do them seruice in that they haue neede of vs that we may stand them in steede either with counsel or with the worke of our handes according to the state whereto God hath called vs otherwise we shoulde bee vngrateful Moreouer when wee couet to haue freendes rather then enimies let vs be enclined to giue seeing that as Saint Paule saith It is meete wee remember the wordes of the Lorde who hath saide Act. 20. 35. That it is a more blessed thing to giue then to take And if the worldlinges by vaine glory which is a thing of no endurance bee prouoked to giue and bee liberall not looking for any rewarde againe by a farre more reason Christians ought to bee mooued too liberalitie considering the promise of the Lorde If wee doe otherwise Luke 16. 9 wee are infidels and cannot worthily receiue the Supper of the Lorde 7 All the brethren of the poore doe hate him and his freendes and fellowes withdrawe themselues from him Hee giueth credite to wordes and getteth nothing According to the common experience of the worlde it is a miserable thing to be a poore man for what necessitie soeuer hee hath he shall scarse finde one which will haue pitie or compassion vpon him and helpe his indigence but rahter flee him and hate his companie Solomon following the same experience pronounceth it thus It is a very lamentable thing to see the poore man so vncurteously and cruelly handled But it is farre woorse according to common proofe when those which are of his owne fleshe and blood not onely haue no pitie on him but also hate him If it bee so as dayly experience sheweth it we ought not to maruell if those which thinke themselues nothing bounde but by neighbourhood and familiaritie despise him and withdrawe themselues from him Solomon expresseth this great crueltie when hee saith All the brethren of the poore c. When the brethren are faithfull and haue the feare of God before them they are careful to obey his lawe and commaundementes And so Solomon speaketh heere of carnall brothers and infidelles which haue their hearte on their profite altogether If they haue brethren in necessitie naked of aide and succour they cannot see them for they think that they let them to come to their purpose therfore they hate thē cannot giue them a good worde nor heare any request or complaint that they make nor bee their intercessours in any matter of waight which wil doe them good for they are so attentiue to doe their owne businesse that they thinke if they should giue a good worde to their poore brethren or heare their requestes or complaintes or beare any burden for them it would hinder them greatly Solomon expresseth this beastly barbarousnesse and saith Hee giueth credite to wordes c. Ioseph the sonne of Iacob hath prooued the like beastlinesse and crueltie as his owne brothers confesse But although it bee so and that Solomon rightly reproue the barbarousnesse and crueltie that one vseth towardes another neuerthelesse Gen. 42. 21. what affliction and miserie soeuer the poore endure to the death yea yet let them not dispaire but consider there is a God in heauen which hath care ouer the poore that trust in him Then seeing it is so that God who is father of vs all hath suche care ouer the poore let vs take heede that wee bee not of those brethren which hate the poore nor of those felowes which withdrawe themselues Deut. 15. 4. Psa 22. 25. 34. 7. 69. 34. 7. 42. 9. from them If the poore man vtter wordes requiring vs to assist him yet let vs not despise his request as vaine or enuious but giue him a speedie answere not of the mouth but of aide and succour according as hee hath neede Furthermore let vs note that where hee saith All the brethren of the poore hate him This hate is very ordinary and so commonly practised that it is made a custome And men way not whether they doe wel or il and many hate the poore which thinke it not But they shal not therefore bee excused for their owne conscience accuseth them that they are not so wel affectioned towardes the poore as they would one should be vnto them if they were in that estate And thus they beare not that good wil to the poore that they thinke they doe Whervpon ensueth that they hate them for betweene loue and hate cannot be any good meane Besides this let vs note that although Solomon willeth vs to answere in words or giue words to them which pray and speake to vs yet notwithstanding hee woulde not haue vs to feede the poore with wordes onely but hee sheweth vs that if wee refraine them in speache spare our tongue by a farre greater reason we wil grutch to aide them with our goods which wee esteeme fatre more then our words Let vs not therefore be niggards of profitable speaches but let vs loue principally indeedes and trueth Iam. 2. 15. 1. Ioh. 3. 18. 8 Hee that hath a hart loueth his soule and keepeth prudence to finde riches There is nothing that wee loue so naturally as this presente life and al that we thinke say or doe tendeth onely to get wherewithal to mainteine vs in the same and keepe vs in good health and heartes ease yet although
this care bee naturall in vs notwithstanding wee prosper not if wee haue not the hearte in good plight as they say indewed with natural vnderstanding and that wee bee of a quicke wit and foresight For the foolishe and brainelesse sort oft put their life in great hazarde and in steede of finding goods loose the same and marre al they goe about and if wee loue so much this brief and transitorie life and the fraile and brickle goods for the maintenance of the same wee ought farre more to loue the heauenly life and felicitie which is eternal but of ourselues we cānot come to this loue for we are fooles wicked negligent slouthful and so we are loose of courage and faint hearted whervpon ensueth the destruction of our soules and way to death and to loue our soules wel and to enriche them it behoueth vs to bee prudent in heart as Solomon saith He that hath a heart loueth his soule and keepeth prudence to finde riches But when wee haue naturally a lacke of hearte wee cannot haue it of ourselues because wee cannot or will not change our nature That is the worke of GOD as wee ought to vnderstande by his promises wherefore we ought to pray Deut. 30. 6 Iere. 24. 7. Ezech. 11. 19 36. 26. O God create in mee a pure hearte and renewe in mee the spirite of righteousnesse And also by that which hath bin oftentimes touched of him that wanteth heart and is loose of courage And by that which hath beene touched in the 15. Chapter and the 31. 32. wee may and ought to vnderstande that hee possesseth hearte which is so instructed by the worde of GOD that by the same he hath sound iudgement and good aduise to conduct himselfe in the feare and reuerence of the Lorde and hath a good will and right affection to yeelde himselfe obedient to God and helpeful too his neighbours He that is such a one loueth his soule and not as Worldlinges doe and Epicures which studie to liue at heartes ease and haue the fauour and support of the worlde without any contradiction or resistance Such men are much deceiued as our Lorde Iesus Christe sheweth vs. But the man that hath a hearte loueth his soule in such maner that he hath a care to gouern it according Mat. 16. 24 Iohn 12. 25. to the wil of God prest to endure with pacience al maner afflictions which it shal please the Lorde to sende In this manner hee keepeth prudence which leadeth him to those goods which are proper to preserue his soule whom he loueth Now the goods which he getteth is the fauour acceptable to the Lorde by the which hee obteineth that his sinnes bee not imputed to him but is made partaker of the iustice of Iesus Christe by the which he commeth to euerlasting life Let vs note in the rest that although there bee none but God which prouideth of his owne meere grace and good wil al that which is necessary for vs for the time present and the time to come aswel for our bodies as our soules Notwithstāding this letteth not but with sound iudgement prudence and good aduise wee may followe those meanes by the which wee prouide for this life and doe that which is good and necessary for our health For it is no inconuenience that GOD doethal and wee bee his instruments by the which hee worketh What heart then soeuer wee professe what prudence or vnderstanding wee haue let vs reknowledge in veritie that it is onely God which willeth and accomplisheth and to him let vs giue all praise and glorie in al thinges 9 The false witnesse shall not escape vnpunished and hee that speaketh lyes shal perish Beteweene the fift sentence of this Chapter and this is no difference sauing in the ende of the fift sentence there is Shall not escape and in this Shall perishe which is the exposition of shall not escape And so this is here a repetition not vnprofitable to the wel disposed for they are againe warned that God greatly detesteth false witnesse bearers and lyars and therefore they to bee careful to thinke and say the trueth and flee all lying This repetition also serueth to make the false witnesse bearers and lyers more blame woorthy when they haue once despised so many warninges and not taken heede to amend 10 Pleasures are not seemely for a foole much lesse for a bound man to haue rule ouer Princes Although the wicked which despise true sapience and are therefore called fooles haue commonly good store of goodes eyther by succession or giftes or by their owne industry and that they enioy them in delight and heartes ease at theyr owne pleasure and that because they spende the time gallantly and make good cheere they are therefore accompted worthy to liue and haue abundance of riches notwithstanding because they haue not the feare of God with them and be not his children it were more fit for them to haue no riches at all And that which they haue they vsurpe it wrongfully by what title soeuer they possesse it Wherevpon ensueth that they cannot vse it nor rightfully enioy it at their ease and pleasure Solomon pronounceth it saying Pleasures are not seemely c. As when we know any one to be a thiefe liue by robbery we cannot nor ought not to allowe his wickednesse nor affirme his life good and honest but rather iudge it disordinate and detestable So before God who knoweth the foolish it is not found fit that they liue at their pleasure and ease of theyr fleshe although hee permit them as is seene For there is none in the world according to outward apparance that haue more their pleasures then the foolish and wicked And as God which knoweth all alloweth not that the foolish haue their pleasures to the damage of the miserable afflicted Euen so when God hath opened the eyes of his seruantes and principally those which he hath lifted vp in preheminence and geuen too vnderstande the wickednesse of the foolishe they ought too detest and hate those fooles whome they see so at theyr ease For they cannot enioy the delightes of this worlde without greate disorder And although a man cannot perceaue it alwayes yet it ceasseth not to boe a greate hinderaunce to the feeble simple and innocent of whome the foole makes no accompt but rather studieth to afflict vex them pilling and polling them or refusing to pleasure them to enioy the better his owne ease and pleasure Then if pleasures are not seemely for fooles who notwithstāding seeme fit to enioy them because they are rich or of noble parentage and in authoritie or because afore time they haue taken paynes to liue lastly at their ease If to such people I say pleasures are not seemely by a farre more reason it is not fitting that inferiours shoulde enterprise ought against or aboue their superiours to put themselues in their ease or haue their pleasures to the preiudice of their
omit nothing of that which is our office but serue to the glorie of GOD and edification of his Churche and in as muche as wee can conuert soules to God and serue to the augmentation of the kingdome of Iesus Christ our Lorde 20 Giue eare vnto counsel and take correction that thou mayest bee wise in thy later dayes Wee are all by nature not onely ignoraunt and brutishe but also foolish and wicked and neither wil nor can of ourselues chaunge and amende ourselues nor better our estate Notwithstanding wee haue not suche opinion of ourselues nor take it not in good parte that others shoulde account vs so but striue and studie to make vs bee thought good and wise and couet that our neighbours shoulde esteeme vs so Whereby wee are verie muche abused but the abuse is not suche but it may easily be remedied as Solomon sheweth vs saying Giue eare vnto counsel and take correction that thou maist be wise in thy later dayes Hee teacheth vs what wee haue to doe to dispoile ourselues of ignoraunce and brutishnesse to flye from follie and wickednes to the ende that at leastwise wee become wise in the latter dayes And to doe the same hee proceedeth by degrees First hee giueth vs remedie against ignorance and brutishnes when hee admonisheth vs to giue eare to counsel For the counsel whereof hee speaketh is the woorde of God which as hath beene diuers times spoken of is our wisedome and vnderstanding of the which wee participate not but by the holie Scriptures Wherevppon ensueth that Solomon inuiteth vs to the reading and hearing of Sermons wherein the holie Scriptures are declared vs this is the first degree as wee ought to vnderstande by Moyses and the Prophetes when they inuite vs so often to heare the woorde of the Lorde yea afore al other thinges It is the right entrie to come to true wisedome Secondly hee giueth remedie for follie and wickednes when hee woulde haue vs to take correction which is to say That we hearken to the word of God so attentiuely and with suche affection that the threatenings therin pronounced against vs make vs to tremble that we haue feare and horrour at the iudgementes which they shewe vs to haue bene executed against the wicked and of that they shal susteine in the time to come And that the admonitions exhortations and warnings make vs ashamed of our life passed and to beare a special hate to wickednes whereto wee haue not onely bene enclined but also giuen and addicted and that we take pleasure to amende our life in walking in al honestie holines and iustice Beholde what it is to take correction as may bee gathered by many places of these Prouerbes But one may say that they which walke by these two degrees are wise as hath beene seene heeretofore in diuers pointes of this booke The answere heereto is that Solomon meaneth that one hereby aduaunceth himselfe further in wisedome and encreaseth therein successiuely and is in waye to giue certaine proofe thereof and to bring foorth fruites There is also an other difficultie which is that Solomon seemeth to be content if we be wise in our later dayes Wherunto we answer that indeed it is better we be wise late thē neuer as may be seene by the theefe but we are not promised that when we haue spēt al our Luk. 23. 40 life in pleasures of follie and naugh tinesse God wil afterwardes giue vs the grace to amende and folowe true wisedome And Solomon giueth vs hope of nothing which hath not his foundation on the promises of God And therefore when he saith In thy later dayes c. Let vs take it for al that time wherein wee are called to fayth and repentance wee may wel cal it The later dayes for first after being once called it is not meete wee returne to our first estate of follie and wickednesse Secondarily the dayes of man are short and hee liueth by his wil longer in follie and wickednesse then in wisedome and goodnesse Wherefore one may wel cal his later dayes the time which hee applieth in wisedome and wel doing Let vs note finally that it is not to bee maruelled at if in the world there be many fooles and fewe wise men seeing they wil not folowe the counsell of Solomon 21 There are many thoughtes in the heart of man but the counsel of the Lorde shal stand fast There is none of vs which desireth not to bee in good estate and haue prosperitie of long endurance but man of himselfe cannot attaine to it in this world also there is nothing vnder the Sun which is not subiect to chaunge as is daily prooued yea Kinges themselues which are puisant and mightie haue not their estate permanent Notwithstanding man thinketh not so but he deemeth himselfe not of so smal value as to take vpon him an estate of no endurance Dan. 2. 21. rather al they which are come to any degree of prosperitie say naturally in their hearts that they wil neuer stirre nor moue and al because they haue tasted no aduersitie but it happeneth often that they are frustrate of their opinion which is cause that they thinke and rethinke they take newe counsels and make many deliberations as Solomon expresseth saying There are many thoughts in the heart of man when he speaketh so it is not to say that hee alloweth so many thoughtes to be in the hart of man but rather blameth them and sheweth that they are vaine when hee setteth against them the counsel of God saying The counsel of the Lorde shall stande fast Hee argueth and reprooueth those which of themselues wil gouerne themselues place them in estate stable and permanent and to come to the end thereof they thinke consult determine often and in many sorts and this without asking at the mouth of the Lorde without crauing counsel at him and aresting themselues at his worde It seemeth to them that they are but too wise to knowe howe to set in order and sure estate their businesse Such rashe headed and arrogant fooles ought wel to be reprehended whereon they esteeme themselues so much despise so boldly the eternal wisdome without the which we cannot but goe astray stumble and fall There are also in the scripture many complainres and threateninges against such arrogant fellowes Contrariwise hee promiseth a sure estate Iob. 12. 13. Ioh. 5. 12. Psa 33. 10. Isa 8. 9. Iere. 11. 7. Leuit. 26. 3. Deut. 28. 1. Psa 33. 11. to them which renounsing themselues and al their owne counsel take the counsel which God hath ordeined them by his worde which teacheth them to yeelde a voluntary obedience to the Lord and to cleaue to his gooduesse and mercy not any thing doubting of his fatherly loue towardes them Hee maketh not this promise of himselfe but following the holy Scripture hee hath also regarde to that which is saide The counsel of the Lorde shal stande for euer And so wee take not heere
wee thinke ourselues to bee But in all humilitie and modestie acknowledge GOD who hath giuen vs the vertue that is in our members to the ende wee employ it to his glorie and the profite of our neighbours Otherwyse wee are vnthankeful and proude for without the ayde of him which hath giuē vs eares eyes we can neyther heare nor see Balaams Asse saw the Angel The eies of the two that went to Emaus Nom. 22. 23 Luke 24. 16 were closed For the rest let vs note that if of ourselues wee haue not the outward senses nor the motions thereof then of ourselues we cannot haue that which is more excellent as our spirites and the motions of them which proceede of the regeneration of the holy Ghost to conduct vs in al holinesse and innocencie For he that cānot do the litle cannot doe the much knowe we therefore that our spirits cannot rightly contemplate nor vnderstande but that God is their helper Also although wee take paine to giue counsel and to gouerne yet our labour is in vaine if God doe not gouerne it The common sorte heare and obay their superiours if GOD giue them good vnderstanding and tractable heartes Princes see cleerely and are wise and giue good order and foresee well for the common wealth if they bee ayded by GOD. This may somewhat be vnderstoode by the Psalmist wherefore we haue to followe the Psal 33. 13. Iames. 1. 5. counsell of S. Iames. That if any of you haue lacke of vnderstanding let him demande it of God who giueth it to al men simply and it shal be giuen him c. 13 Loue not sleepe lest thou come into pouertie but open thyne eyes that thou maist haue bread ynough There is no man which in his owne phansie is desirous of pouertie Neuerthelesse many sommon it with great hast not mouing a foote but resting at their ease as the slouthful doe And Solomon Prou. 10. 11. hath somewhat touched it but he wil not that we resēble such sluggards as he declareth vnto vs saying Loue not sleepe c. Hee forbiddeth not one to take his rest and sleepe for it is a thing natural to men which proceedeth not of sinne For if sleeping had proceeded of sinne our Lorde Iesus Christ had not slept as hee did And men of force must sleepe as experience sheweth vs. For without Gen. 2. 21. sleepe they coulde not performe their businesse But it is meete that sleepe bee moderate and temperate and that it be taken at conuenient Mat. 8. 24. houres That we resemble not them which are not content to sleepe a nights but also spend therein the most part of the day Nor they which take their pleasure to play a nights then make the day their night lying and sleeping til breakefast or dinner bee ready Solomon forbiddeth vs the loue of sleepe after the maner of such folkes to the ende it happen not that pouertie assaile vs not that hee meaneth that the thing which ought principally to keepe vs from the loue of sleepe is the feare of pouertie but hee hath regarde to that which wee feare naturally aboue al thinges excepte death and threateneth the slouthful with that which they feare wil betide them And after this threatening hee admonisheth vs to wakefulnes when hee saith Open thy eyes c. not to playes and pastimes and other dissolutions and insolencies as there are many who are too muche wakeful about the same but hee admonisheth vs to watche about our buisinesse which is committed vs to doe as hee sheweth by the promise which hee addeth saying That thou maiest haue bread enough for hee saieth Hee that laboureth the earth shal be satisfied with bread In eche labour is abundance the Pro. 12. 11. 14. 23. 13. 4. soule of the diligent shal be satisfied 14 It is naught it is naught saieth hee that buyeth but withdrawing himselfe aside he boasteth of his bargaine As there are wicked sellers which disguise their wares extolling it and praising it and setting it out farre more then they ought by lying and swearing or rather forswearing to the ende to sel it for the most that they can and sel it with lesse measure or lesse weight or in some other maner of way vnlawful So are there buiers which are litle better for they wil doe nothing but watche how they may deceiue the sellers and chiefly when they thinke that they are not skilful and wylie but proceed in simplicitie or vnderstand not what the ware is woorth or els are so needie that they are constrayned to sel that which they haue at a smal price then the suttle and craftie buyers knowe howe to disprayse the same saying that they knowe where is as good and at a better price or varie so muche that they make them forget the number or els wil haue more weight or measure then it behooueth them or wil giue some money in hande and the rest take at credite neuer to paye The experience thereof is but too manifest Neuertheles Solomon letteth not to shewe it vs when he saieth It is naught it is naught saieth hee that buieth Hee speaketh so to the ende to shewe buiers which wil haue things almost for nothing that the holie Ghost knoweth wel their malice and that against their consciences they dispraise in wordes that which they woulde buye and which they knowe to be of a good value for after that they haue obtained it at a lowe price they scoffe and iest at the seller behinde his backe and glorifie themselues in the deceite they haue wrought Solomon speaketh so when he sayeth But withdrawing himselfe aside hee boasteth of his bargaine Some say Naught naught sayeth he that possesseth but when the thing goeth away then hee praiseth it Wherein they vnderstand that Solomon blameth those which are not content with their estate and condition and neuer say wel thereof but when they are falne into a woorse then they acknowledge and confesse that they were wel Then according to this seconde sense let vs learne to content ourselues with our calling although it be poore and laboursome knowing that wee haue nothing be it good or euil but it commeth by the wil of God our father to whome wee owe al obedience and to take al in good parte at his handes to prayse it and giue him thankes for it For in what sort soeuer hee afflict vs he neuer depriueth vs of those thinges which hee knoweth are needefull for vs. 15 There is golde and a multitude of stones but the lippes of knowledge are a precious iewel The fleshly and wordly men which wil bee fine and gaie in their bodies houses and also in their riches and treasures seeke to decke themselues with goldringes fayre and riche Pearles and stones verie precious Chaines of golde and other ornamentes about their garmentes And as farre foorth as they can they garnish their houses with vessels of golde and siluer to the ende that
all shine with them and men haue them in admiration for suche sightes do dimme the eyes of the poore which are simple would gladly bee of power to appeare like vnto them So also they seeke to hoarde vp in their treasuries great sommes of gold and money And when they are so enriched they please themselues greatly as being possessours of the most precious thinges of the worlde And indeede there is no worldly thing more precious than golde and pearle Also the holie Scripture to applye it selfe to our rudenesse beeing willing to shew vs the excellencie of the worde of God and howe wee ought greatly to esteeme it compareth it to gold siluer and precious stones It is onely because of our rudenesse that such Ps 12. 7. 18. 31. Mat. 13. 44. Psa 19. 10. a comparison is made For the woorde of God surmounteth infinitely and incomprehensibly al riches of the worlde And therefore if wee esteeme and praise worldly thinges that are precious it behooueth vs farre more to be affectioned to the worde and say with a pure and cleane heart The iudgementes of the Lorde are more to bee desired than golde and more sweete than honie c. The doctrine of thy mouth is better vnto mee then a thousande 11. 119. 72. 127. Pro. 3. 13. peeces of golde or siluer I haue loued thy commandementes more then gold or Iewels Solomon hath shewed vs heeretofore that wee ought to be so affectioned to this worde Hee sheweth it vs presently when he saith There is golde c. Wee ought to esteeme nothing more precious then the worde of trueth which is spoken vnto vs by the lippes of the Ministers of the Lorde That worde is the knowledge which maketh their lippes precious And if the worldly sort do take pleasure and delight their eyes when they see fayre Iewels of gold and precious stones by a farre more reason wee ought to bee attentiue to the lippes of knowledge to receiue it not as the seede which falleth by the high way or on rockie grounde or amongest thornes to receiue thereby some transitorie or temporal tast but as the good earth doeth which maketh the seede to flourishe so it behooueth vs to receiue this knowledge in heart pure and neate thereby to reioyce and feede our soules Not as they which feede onely their eyes when they beholde any fayre Iewel and afterwarde haue no fruition thereof But if wee receiue the word with a good hearte it wil remayne with vs for euer and wil neuer departe from vs for it is not like fraile and transitorie things but endureth and abideth for euer And therefore Saint Peter counselleth vs to loue one an other in Esai 40. 6. 7. 8. 1. Pet. 1. 23. heart purely being regenerate not of corruptible seede but incorruptible to wit the worde of God liuing and enduring for euer If wee desire to come to this let vs folowe the counsel that Solomon giueth vs. Get thee saieth hee from a foolishe man c. Pro. 14. 7. Thus doing we shal not onely haue pleasure to heare the lippes of knowledge but also our heartes shal be so replenished with science that of the abundance there of our lippes shal be opened and speake to the praise of God and the edification of our neighbours after the counsel of Saint Paul Ephe. 5. ver 19. 20. 19 Take his garment that is suretie for a stranger and take a pledge of him for the vnknowne sake The Lorde God in his lawe permitteth that one take a pledge of him to whome hee hath lent any thing but hee wil that incontinent the pledge bee giuen againe to the poore and that rather one Mat. 5. 42. Luk. 6. 30. 35. endure some losse then to bee vnkinde and cruel towarde the indigent and needie folowing that which Iesus Christ hath taught vs. Solomon folowing the lawe wil that wee take heede of loosing our goods which we lende and for the suretie thereof to take a pledge for hee sayeth Take his garment c. And therefore he speaketh not of taking a pledge betweene brother and brother that is to say of him that is of the same nation and religion with him that lendeth and taketh pledge as there is expresse mention made therof in the law for it saith not when thou lendest to whosoeuer but to thy neighbour to wit hee that is a Iewe by nation and religion as thy selfe but hee speaketh of people which knowe not one another nor knowe not the faculties and neede the one of the other as may bee seene by that where hee saieth A stranger but for exposition he saieth also The vnknowne For this cause hee maketh no mention of restoring the gage againe straight way Neuertheles let vs not thinke that hee wil permit more or greater rigour then God doeth in his lawe For as it hath beene touched The lawe speaketh of them which are of the same nation and religion and which knowe one another and howe eche thing standeth amongst one another And Solomon speaketh of the vnknowne and willeth that one bee careful to take good assurance for one knoweth not whether they be men of a good conscience and conuersation or prodigal and excessiue in expences as dicers gluttons drunkardes and whoremaisters In whose handes it is not good to trust ones goods but if hee doe to take a sure pledge for safegarde for goods are committed to vs not to let them goe at randon but to dispende reasonably and helpe our neighbours therewith which are poore and indigent Meane while let vs esteeme none as strangers but those which are of a dissolute life For Iesus Christ hath vnited vs Ioh. 10. 16. Ephe. 2. 14. all 17 A man thinketh the bread sweet that is gotten with deceite but afterwardes his mouth shal be filled with grauel Wee ought to knowe by that which is commanded vs in the lawe and by the great number of aduertisementes which are made vs in diuers places of the Scripture that God loueth trueth iustice innocencie loyaltie and humanitie and wil that wee folow these vertues where contrariwise hee hateth lying iniquitie false dealing deceite and crueltie and al wicked traffickes deceites and disguisements which hee wil in no case that wee vse Then if wee were the seruantes of God fearing him as wee ought if we woulde frankly obeye our heauenly Father as good children wee shoulde thinke his commaundementes good and take great pleasure to folowe and keepe them being verie loath and sorie to faile in any one pointe of them But wee are of so corrupt and wicked a nature that wee wil not hearken to our God and Father but thinke that too sharpe and rigorous which hee commaundeth It seemeth vs that hee is too seuere and rigorous and that wee shoulde neuer haue good daye if wee shoulde yeelde ourselues subiecte to his wil. For this cause turning backe and wholy reuolting from him reiecting his yoke wee giue ourselues to the deuil and wil
humbling themselues vnto them rendring them obedience and fearing to prouoke their anger submitting themselues wholy to their wil and pleasure Insomuch that they seeme to encline the hearts of their subiects whither it please them And it is no maruel if kinges be so honoured of the worlde seeing that god honoureth them giuing them his titles calling them gods and superiour powers placing them in his seate to exercise iustice iudgement indifferently and vprightly and willing that men shoulde submit thēselues to them without any resistāce or rebelliō So kings make themselues redoubted as much ae they can to the end to submit their subiectes heartes to them and bowe and order them as it seemeth them good this while what highnesse soeuer they haue wil they nil they yet they haue a superiour which hath another maner of puisance aboue them then they haue aboue their subiects inferiours for they hate not the power to gouerne their subiects heartes at their pleasure although they haue authoritie to commande and the other ought to obey But God which is their soueraigne Lorde and ruler hath not onely power to commande but also to dispose their heartes at his pleasure without let or resistance at al. Solomon sheweth it them wel where hee compareth their heartes to riuers of water saying The kings hearte is in the hande of the Lorde c. Kings ought not therefore for to vaunt of their powers for although riuers swell sometimes and flow ouer with such impetuositie as though they woulde cary al away with them and although also kinges haue hautie and stout hearts and thinke themselues so mightie that they weene none may resist them but that they shal cut and cary away al at their pleasure neuertheles as by sluces rampiers or other inuention one may resist a great riuer and stop it from doing harme so it is easie to God to set a stay for kinges that they hurte not with the pride and hautinesse of their heartes as Solomon signifieth clearely when hee compareth their heartes not to great riuers but onely to little running brookes which turne their courses easily which way one pleaseth It is not fit also that they shoulde vaunt themselues of their free wil for as riuers turne not rhemselues this way or that way nor cannot doe it but men turne their courses according as it seemeth them good which haue to do therewith So as Solomon saith God turneth the kings hearte whither he wil Hee saith not that hee turneth it to this or to that but whither he will for as the scriptures shewe vs hee inclineth one to one thing and another to another thing one man nowe to one thing and by and by too a contrary Hee turned the king of Egypts hearte in Iosephes time to doe wel to Iacob and his kindred Contrariwise hee turned Gen. 45. 16. his successours hart to misuse the children of Israel after the death of Ioseph This inclination ought to bee wel knowne of vs when God saith to Moses But I am sure that the king of Egypt wil not let you goe but by a mightie hande And yet more manifest Exod. 1. 8. 3. 19. 4 21. when God saith And I will harden his hearte c. Hee hath turned Dauids heart to goodnesse as appeareth when hee saith From this day forwarde the spirite of the Lorde shal prosper in Dauid And afterwardes hath enclined it to euil but one might make here two obiections the one that kings are not culpable when they do euil 1. Sam. 16. 13. 2. Sam. 24. seeing that God enclineth their heartes thereto the other that God is the cause and authour of sinne An answere to the first obiection although God doe turne the heartes of kinges to euil yet are they neuertheles culpable for god by his iust iudgement which is incomprehensible to vs prouoketh them to euil either to punish their former sinnes by other sinnes and make them more fautie Rom. 1. 24. or for to punishe and chastice them whome hee thinketh good as hee stirred vp Sennacherib and other kinges against his people of Israel or to trie and exercise his chosen ones to patience as hee hath by the minister of Satan stirred vp the Chaldians and Sabians Iam. 1. 13. 14 against Iob but the wicked hauing no knowledge of the iudgements diuine no reuerence to the prouidence of God nor any feare of his worde are carried away by their owne concupisences Likewise the wicked doe not referre their faultes vnto God but being reprooued by their owne conscience confesse their wickednesse as Pharao knewe wel that he was an offendour Saule maketh the same confession or very like Dauid elected of God hauing numbred Exod. 9. 27. 1. Sam. 24. 18. 26. 21. 2. Sam. 24. 10. the people layeth not the faulte on God but confesseth his owne offence Wherefore for a briefe answere to the seconde obiection wee see that God is not the authour of sinne for the rest search the Institutions of Iohn Caluin So Princes and Magistrates are taught to haue God in honour and reuerence crauing his conduct and gouernance and that they feare to bee giuen vp into a reprobate sense as many haue been Also subiects are admonished to pray for their superiours otherwise they are in danger lest it wil happen to them according to the threatninges which are in diuers 1. Tim. 2. 1. Esa 3. 1. Ose 13. 11. places For the rest if kinges which are mightie as they think and which make themselues redoubted haue neede to bee gouerned by GOD who turneth their heartes at his pleasure it is not meete that we promise ourselues any thing against the will of God 2 Euery mans way seemeth right in his owne eies but the Lorde pondereth the heart Man is so much giuen to flatter praise and esteeme of himselfe that hee neither can nor wil finde any thing in himselfe worthie of Pro. 3. 5. 6. 7. 12. 15. 14. 12. 16 2. 25. reprehension but perswadeth with himselfe that al that he willeth thinketh enterpriseth saith or doth is good iust wherein he is deceiued as Solomō pronounceth it And because so foolish an opinion cannot easily bee rooted out of the thoughtes of man therefore Solomon rebuketh it nowe againe when he saith Euery mans way c. 3 To doe iustice and iudgement is more acceptable to the Lorde then sacrifice From the beginning of the worlde men haue thought to doe God great seruice when they haue offered vp sacrifie of beastes which they killed of the which or of other goods of the earth they made great oblation and after the flood they haue not forgotten this custome And as men haue esteemed it so the Lorde hath alwayes Gen. 4. 3. 4. Gen. 8. 20. 12. 7. 8. 13. 18. helde acceptable the sacrifices of the faithful who offered them in firme faith and true repentance regarding the true Messias which ought to bee sacrificed onely and
not ouerthrowe vs with the wicked to destroy 2. Cor. 2. 14. vs but if we bee comprehended with the wicked in temporal destruction God wil gather vs againe to himselfe and deliuer our soules from perdition but he wil destroy for euer the soules of the wicked without any remission 13 Hee that stoppeth his eare at the cry of the poore shall crye himselfe also and not bee heard God hath shewed himselfe very merciful towardes vs when before wee euer called vpon him hee prouided for our necessitie creating al things for our vse and giuing vs plentie thereof Neuerthelesse to the ende we shoulde not be vngrateful but acknowledge whence this comes he permitteth vs to haue pouertie and wil that we vnderstand that without his grace liberalitie and blessing our goods profit vs nothing to the ende that wee may bee careful to craue that he wil giue vs our daily bread as Iesus Christ teacheth vs to aske and as our good God and father is merciful vnto vs and giueth vs liberally that which wee request So hee wil that wee resist according to our power the pouertie of our neighbours distributing to them any goods as wee woulde they shoulde doe vnto vs if wee were in their cace And heerein hee requesteth nothing but that which is reasonable as wee ought naturally to vnderstande without scripture Notwithstanding to waken our nature which is negligent to doe good to the needie and to shewe vs that hee hath great care ouer the poore hee recommendeth them to vs by diuers commandementes in the Lawe and Prophetes and in the wrytings of the Apostles and Euangelistes adding promises and also threatenings to the commandementes to giue hope to the liberal and pityful and to afray the cruel and vnmerciful and make them the more inexcusable As hath beene alledged heeretofore But because that God executeth not presently his threatnings Pro. 14. 31. 19. 17. or forgetteth them easilie and therefore it is needful that one repeate them as Solomon wel knewe For this cause to the former promises and threatnings he addeth another saying Hee that stoppeth his eare c. This present threatning is executed often in this life For one seeth that by warres lawing famine and euil gouernement many riche men are impouerished and when they craue any thing then they obtaine not that which they desire and whereof they haue need The scripture also giueth vs examples thereof As of Esau who soulde his byrthright One seeth Gen. 25. 29. 27. 34. Heb. 12. 17. Luke 16. 19. Mat. 25. 14. Iam. 2. 13. that Esau was giuen to his pleasures which is a signe that hee made no accompt of the poore As also the yonger of the twoo sonnes spending his portion prodigally sheweth well that hee had no care nor regarde of the poore It is executed also very horribly after this lyfe in hell in damnation and death eternal as is seene in the scriptures Also as wee ought to bee liberal of our earthly goods towardes the indigent to susteine this bodily life so wee ought to haue pitie on the soules of them which haue neede to haue their fautes pardoned Otherwise God will not Mat. 12. 14. 15. 18. 23. pardon vs ours 14 A priuie rewarde pacifieth displeasure And a gift in the bosome stilleth furiousnesse When men beganne to multiply on the earth it was corrupted Gen. 6. before God and replenished with extortion and wrong Wherein wee haue argument that the feeble and weake were oppcessed that the poore and needy were despised and forgotten For this cause God was much an angred and destroied the worlde by the flood Also the Lorde saide The cry of Sodome and Gomorrha is multiplyed Gen. 18. 20. and their sinnes are very grieuous c. Ezechiel expoundeth Eze. 16. 49. what this cry and sinne was For this cause Gods wrath was kindled against them and hee destroied them Heerein wee ought to bee aduertised that if wee resemble them wee shal also perishe by the iust vengeance of God Nowe to shunne this yre and furie Solomon sheweth vs what wee haue to doe when hee saieth A priuie gift c. Wherein wee haue to note that to imprint surelie in our hartes that which hee teacheth hee saith one thing twise Also the doctrine which hee giueth vs heere is so excellent and necessary that it deserueth wel to be repeated and also declared and expounded Of it Iesus Christ himselfe is a good expositour If wee take this present sentence in this sense wee haue together with the doctrine Mat. 6. 1. therein promise of euerlasting life for seeing that God refreineth his anger and rage when wee giue to the poore for his sake it foloweth wel that wee shal not perish but that by his grace and goodnesse we shal liue eternally But if we vnderstande this sentence of brybes and giftes that the iudges and gouernours of the earth take to peruert the lawe and equitie it be hooueth vs to say that Solomon accuseth the Magistrates and rulers of rapine which Rom. 13. ought in their anger to roote out the wicked But to spare and fauour them they let themselues bee corrupted by giftes and brybes for the which they doe wrong to the innocent and fauour the wicked as hath beene alreadie spoken of diuers times In this sense wee haue a menace of eternal death against wicked iudges that spoile and rob For theeues and couetous persons haue no parte in the kingdome of God They are also accused that they and those which giue them giftes and bribes proceede against their consciences 1. Cor. 6. knowing wel that they doe wickedly when they dare not publikely before the worlde the one giue nor the other take which thing Solomon signifieth wel speaking of priuie giftes and of bosome 15 The iust man hath ioy to do iustice but horror is to them that worke iniquitie Wee al desire to reioyce and be merie and to bee exempt from al feare and horrour But there are very fewe which knowe howe they ought to reioice nor in what For after the common trade of the worlde the manner of reioicing is to take pleasure in laughing at vanitie and follie at filthinesse and villanie at dissolution and naughtinesse and this is when one reioiceth at the desires of the flesh As when one hath abundance of riches credite and power or when one commeth to the end of his enterprises and findeth no resistance but rather eche one fauoureth him and seeketh to please him in al things I say namely that this is the common trade of the worlde whereof the iust man is not And therefore hee reioiceth not in this manner nor at such thinges But hee reioiceth in doing wel and helping those which haue neede of his aide defending and deliuering them which are oppressed Such a care according to the worlde is but trouble griefe and sadnesse for dooing thus one hath neuer good day as worldlings say and thinke But making no
account of their opinion let vs sticke to that which the holy Ghost saith thereof by Solomon saying The iust man hath ioy to doe iustice c. Now seeing it appertaineth principally to Kings Princes and gouernours to doe iustice they are heere taught that their ioy ought not to bee in delights pompes in pleasures and playes as their common vse is when they haue no feare of God but to render right to euery one carefully in defending the innocent feeble and weake and deliuering thē from the violence and oppression of the wicked and punishing the oppressours and offenders Otherwise they are not iust but wrongful and wicked which thing is not seemely for them which are placed in the seat of God which loueth iustice and righteousnesse and taketh pleasure therein Also that which causeth ioy to them that doe iustice is that they are certaine that God accepteth their doings esteemeth of them and they themselues do nothing whereof their consciences reprooue them The vngodly and wicked haue no such certaintie true it is that they striue to assure and harden themselues in their misdeeds and deliuer themselues from al scruple and cast away care to reioice in riots and insolencies excesse and dissolutions But the word is true without exception which saith that there is no peace for the wicked which accordeth wel with that which Isa 48. 22. Solomon saith here But horror is to thē that worke iniquitie And it is in folowing the curses which are threatened to the transgressors of the lawe Although then that the iust in this worlde which Deut. 28. 28 65. 66. giue themselues to doe their duetie seeme sad and sorowful neuerthelesse for the quietnesse and ease of their consciences and for the assurance that they haue that their workes please God they reioice and take pleasure to employ themselues to doe good Also although the wicked seeke to leade a pleasant life in toying and fooling and though they seeme merie yet neuerthelesse they haue no true ioy for through their misdeeds their consciences accuse them and torment them mawgre their harts with the feare of the iudgementes of God And so although they striue to shewe out wardly a smyling countenance and take their pleasure in making good cheere eating and drinking singing leaping and daunsing yet they cease not to haue within them the worme that gnaweth grieueth them and maketh them sad and thus they haue no true ioy If therefore at our neede wee wil haue ioy that is durable let vs beware to doe any thing whereof our consciences may reprooue and accuse vs which thing wee shal wel doe if the onely woorde of GOD bee the rule of al our actions for wee can haue no peace in our consciences but by the same And there is nothing which can assure vs that wee doe wel but this holy woorde Wherefore it behoueth the wicked which make no account to doe good to their neighbours but rather afflict them and haue no right knowledge of God to tremble and haue no assurance Then if they so tremble they cannot bee in lasting ioye but must needes haue Ps 14. 4. 5. continual horrour and feare griefe and sorrowe where contrariwise the iust are inuited to ioy Ps 32. 10. 11 16 The man that wandereth out of the way of wisedome shall remayne in the congregation of the dead Because the worde of God is simple and teacheth vs not hye excellent things in the opinion of the world for this cause it is despised and men make no account to folowe the way which it teacheth thinking it a great dishonor to be conformable to the same and that they shoulde bee scarce worthy to liue Likewise men persecuted at al times and presently doe those that folowe it as wicked and esteeme them vnworthy of life But those which despising the worde seeke out things which are in price with the worlde and folow thē are reputed honest men are placed alwaies in the most honorable place amongst worldlings Which is the cause that they thinke themselues to be in good estate and of such force that they shal neuer perish Wherein they disceiue themselues for seeing the worde of God is our wisedome and vnderstanding and that hee which doeth the things appointed by the same shal liue and as wee Deut. 4. 6. Leuit. 18. 5. Pro. 16. Mat. 22. 32. see there is long life in her right hande it foloweth that without this wisedome there is nothing but death And therefore Solomon saith The man that wandreth out of the way c. Hee speaketh not of them which are dead bodily for if they haue bene faithful they are not dead but liue Solomon therefore condemneth al worldly wise men to death eternal for there is none that shoulde bee esteemed dead but those that are in the same In the death of the faithful Iohn 5. 24. 11. 25. 26 there is nothing but a passage to life seeing that our Sauiour so saith Wee are therefore heere admonished to folowe rightly the only worde if we wil liue and are threatened death eternal if wee wander out of the way of the same 17 The man that loueth banketting is worthy of pouertie and who so delighteth in wyne and delicates shall not be riche It is not ill done to liue pleasantly bee it in taking bodily repast or doing any other thing as it hath bin partly spoken of elsewhere God hath not put vs in this world to giue vs onlie necessarie things for ourselues but also delectable and pleasant to recreate vs with sobrietie and temperance without any disordinate desire It is not without a very needful cause that I say with sobrietie for it is not meete that the children of God bee like vnto worldlings which neither thinke their meate sweete nor drinke good if they laugh not with open mouth as they say and bee in companie with those which doe play the vnthrifts Whiles they are busie about such delights or rather about such wantonnesse they thinke not that they offende a whit and therefore they spare nothing but spende superfluously and with great excesse But although it be late yet they shal receiue their hyre which they deserue that is to say pouertie and want As Solomon threateneth them saying The man that loueth c. This is not to say that it is ill done to reioice in taking ones repast naturallie nor that it is amisse to vse sweete wine and meates which Solomon comprehendeth vnder the name of delicates if so bee it we vse them as S. Paul teacheth For in this also consisteth the ioy of the Christians and not in ryot 1. Timo. 4. 3. and greate desire to fulfil the appetite of the belly and pleasant taste of the mouth As is the tricke of the prodigal and gluttons to seeke to satisfie their sensualitie Also Solomon saieth not The man that delighteth c. shal haue pouertie and hee that drinketh wine and eateth good meates shal
shoulde vse liberalitie towardes vs. So it behoueth vs to beholde with a good eie our neighbors which haue neede of our aide in helping their necessitie according to our abilitie Thus doing wee shal haue want of nothing but shall abounde in al wealth as Solomon promiseth saying The good eie c. Saint Paule is conformable in this promise This is not to say that our eye is so good or that we may giue 2. Cor. 9. ◠so much of our goods that by our liberalitie wee may merite benediction for wee cannot obteine it but by grace and because the Lorde hath made vs a promise thereof whereto wee wholy trust Also wee are neuer so liberal that wee giue any thing which is properly our owne seing that the earth and al that is conteined therein is the Lordes c. And that which wee giue is not any thing wherof we ought to make great account as Solomon sheweth wel Psal 24. 1. when hee calleth it bread which is the most common meate and of least price that wee ordinarily vse Neuerthelesse when God which cannot bee bounde to any body blesseth him which with a good liberal eie beholding the needie giueth him bread that is to say of his goods which serue to susteine this life it is most meete that hee which receiueth the good turne bee not vnthankeful towardes the Lordes stewarde but that hee honour him as the organ and Instrument by the which God hath giuen him of his goods at his neede But it is not meete that hee which giueth should desire any regratulation for he ought to content himselfe with the blessing of Pro. 10. 22. the Lorde the which onely maketh a man riche Also they to whom one giueth any thing for meere pittie if the almes be not great yet they ought not to despise it but to receiue it with thankes giuing Moreouer note we that if wee ought with a good eie to distribute our goods to the needie that it behooueth vs not to bee angrie if another doe the like to the ende wee resemble not him to whome it is saide My freende I doe thee no wrong c. Is it not Mat. 20. 13. lawful for mee to doe what I wil with mine owne goods 10 Driue out the scornefull man and debate shall goe out with him yea variance and slaunder shal ceasse It is an ordinary thing as may bee seene that the courtes and houses of kinges and princes are full of hate enuie pride and ambition There is almost none which is content with his calling but euery one aspireth to a more higher estate Some to honour and glory some to riches credite and power and striue to exalte themselues one aboue another Whereof proceede debates dissention quarrelling wordes of defame and slaunder which are stirred vp and mainteined by the scorneful who haue no reuerence of God nor of his worde and beare no loue nor duetie to their kinges and princes nor to the prosperitie of their realmes by decreed malice seeke to set al in trouble and confusion and delight to work oppression violence to their neighbours and to dishonour and diffame them and care not for any thing but for their owne particular profite and to come to the ende of their enterprises by the harmes of others yea presuming to incite and prouoke princes one against an other And so they fil the worlde with strife quarrels and slaunder whervpon ensueth the destructiō of many people the ruine likewise of kinges and princes Wherefore in so much as kinges and princes loue to mainteine themselues and their subiectes and too florish and prosper let them be careful to roote out such scorners as Solomon counselleth them saying Driue out the scorneful man c And to doe this wel let them determine with Dauid I wil walke in the right way c. This sentence may be applied to euery one of vs to teache vs to flie from Psal 101. 2. the scorneful and al contemners of God and of his word and not to conforme ourselues in any point with them as also S. Paul teacheth vs in diuers places But it is principally belonging to kings and princes to make this horrible riddance to the ende men may liue more surely and out of strife quarrelling and slaunder 11 The king is his freende that loueth cleannesse of hearte and it is for the grace of his lippes One may maruel why Solomon speaketh so of kinges seeing it is dayly proued that they make their chiefe minions familiars and darlings commonly of whoremaisters and ribaulds of flatterers fooles and backebiters of talebearers theeues and rouers of rashe and ouer hastie persons of the ambitious and arrogant of drunkardes and gluttons of strife makers seditious persons and moouers of al mischiefe Al such men by their feates deedes and words shewe cleare enough that their heartes are foule and filthie stinking and infected and that they wil neuer be otherwise And so they loue not the cleannesse of heart but one may ceasse his meruelling when he shal vnderstand that Solomon speaketh not of worldly carnal Deut. 17. 15 Psal 2. 10. kings Superstitious and idolaters ignorant and vnfaithful but hee speaketh of them which are truely instructed in the law doctrine of God according as hee commandeth it and as Dauid warneth them Such kinges doe abhorre the wicked and dispatch the lande of them as much as they can and contrariwise they loue the men of a good and a sounde conscience as Solomon signifieth by him which loueth cleannesse of hearte the which consisteth in the true purenesse of faith and charitie not feigned in repentance and feare of the Lorde Although such cleannesse be knowne onely of God which soundeth the heartes proueth the reines yet neuerthelesse it manifesteth it selfe for of the abundance of the hearte the mouth speaketh And the good man from the good treasure of Mat. 12. 34. his hearte draweth foorth good thinges for this cause Solomon saith That it is for the grace of his lips that the king is his freende that loueth cleannesse of heart hee calleth the grace of the lippes wordes of trueth good and profitable which tend to the glory and honour of God and the edification of our neighbours By suche grace kinges knowe what men they ought to choose for the gouernment of their subiectes what teachers they ought to heare and what kinde of men they ought most to assist and fauour It is very necessary that we haue al this grace in our lips but principally the Ministers of the worde and iudges of the earth to execute their charge and administration wel Thus doing we shal be loued not onely of kinges and princes of the earth which are wel instructed in the worde but also of the king and ruler of heauen and of earth And as it is so that al kings and superious of the earth ought to bee wel instructed in the worde of the Lorde and to walke in his
their handes to the penne to make vs the more wise and skilful Suche perseuerance is wel signified to vs when Solomon saith Haue not I written to thee c. Which thing hee speaketh in the person of God or of the wakeful Doctours And sheweth vs that it is not enough to haue care of the Lordes flocke for a certaine season but that wee ought to continue Also that the people bee not vexed if one cease not to propounde the scripture to them and that one striue to print the worde of the Lorde so wel in his heart that putting his trust in God his continual delight be to meditate this doctrine to speake thereof and to confirme his life thereafter by good workes and holie conuersation For in as muche as we are enclined to contrarie thinges and when we are taught are slouthful and negligent and easily goe out of the right way which wee are entred into For this cause it is verie needful that one write vnto vs three times which is that hee cease not to propound vnto vs the holie scriptures which are replenished with counsels and learning 21 To the end to giue thee to know the assurāce of the words of trueth to answere wordes of veritie to them that sende to thee It is not enough that wee haue the holie Scriptures and faithful expositours but to the ende wee may make our profite thereby and doe good to our neighbours wee ought to read the scriptures and heare the Doctours to suche ende as God hath giuen them vs. Solomon sheweth vs the ende saying To the ende to giue thee to knowe the assurance of the wordes of trueth c. Wherein he declareth to vs that the scripture and Doctors are giuen vs to haue a sure knowledge of the trueth whereto Saint Paule agreeth Moreouer it is meete that hauing so profited in this assuraunce Ephe. 4. 11. and certeintie we knowe howe to render a reason of our Fayth to them which shal desire to bee instructed by vs or which wil impugne the doctrine that wee haue learned Solomon wil haue it so when he saieth To answere c. Whereto Saint Peter agreeth saying And be ye alwayes readie to answere euerie one that demaundeth reason of the hope which is in you 1. Pet. 3. 15 c. The Apostle to the Hebrewes sheweth them wel that one ought so to profite in the worde of trueth that hee may be able to answere when hee sayeth For when as concerning the time ye ought to be teachers yet had you neede againe that one teach you the first principles of the beginning of the worde of God c. And Hebr. 5. 1◠if wee ought al so to profite in the worde of trueth the Ministers aboue the rest ought to be careful thereof to the ende to instruct the people in sound doctrine and stoppe the mouthes of the aduersaries of the truth As Saint Paule admonisheth them therof chiefly when hee writeth to Timothie and to Titus But although we ought to answere euerie one yet this is not to say that we may be al Doctours to haue publike charge nor that wee ought to knowe of force howe to expounde the Scriptures point by point It is enough for the simple sort to knowe that Iesus Christ is their Sauiour and that they be so confirmed therein that the suttleest Doctors of the world nor al the power of hel cannot withdraw them from the hope which they haue in God by Iesus Christ our sauiour And as wee haue not to doe to be so suttle so it is not meete that wee be ouer curious to enquire after that which appertaineth not to the honour and glorie of God nor to our saluation nor to the edification of our neighbours 22 Polle not the poore because hee is poore and oppresse not the afflicted at the gate Solomon folowing the lawe and the Psalmes hath alreadie often tolde vs of the poore accusing and blaming them which doe them wrong But because the worlde amendeth not for any time that commeth but rather waxeth woorse and iniquitie encreaseth daily as is seene by proofe for this cause Solomon persisteth to admonish vs of our duetie towardes the poore saying Polle not the poore because he is poore c. In commanding this hee first warneth Magistrates and Iudges of the earth to haue pitie and compassion on the poore and to yelde them presently the right that appertaineth to them without suffering themselues to bee corrupted by giftes or brybes by friends or parents to peruert the iudgement and doe wrong to him who through his pouertie hath no succour at al. But because experience sheweth that at al times the world is replenished with wicked Kings Princes Magistrates and iudges which fauoure them whome they please to oppresse and hurte the poore and that rightly one may charge them that the spoyle of the poore is in their houses wee ought also to vnderstande that Solomon accuseth them of oppression and vniustice of great malice and crueltie for when they bee set at the gate where anciently they Esal 3. 13. sate to do iustice wheras for the pouertie affliction of the needful they ought to bee moued to pitie and compassion they take occasion thereby to polle and oppresse them against the duetie of their office and against their consciences And this is because they set not God before their eyes nor haue no feare nor reuerence of his woorde nor force not to bee blamed For if one speake not according to their wil and pleasure they haue power and therfore they reuenge it presently And so one prooueth in them the trueth of the prouerbe which saith That if one speake wel of princes hee lyeth and if hee speake euil they amende him Secondly by this commandement hee admonisheth euery one of vs to beware that wee doe no hurte to our poore neighbours which are afflicted for lacke of goods or worldly succour That wee doe them noe harme by disceyte nor violence nor vnder shadowe of iustice As they doe which by sutes in lawe gnawe and eate vp the poore or by any other subtil meanes but the worlde is like to those great Mastife Dogges who when they see any little curre that is poore and feeble incontinently they runne vpon him and all to byte him and teare him Euen so by how much more one seeth a man feeble and weake by so much the more he is readie to pille and polle him and to doe him all the damage he can whereas for his pouertie and affliction hee shoulde studie to doe him pleasure And because what meanes soeuer is made to forbid these theeues robbers these couetous catchpols and vsurers to doe so and yet they bee not moued a whit more to mercie but harden themselues in their disordinate desires in their crabbednesse and crueltie Let vs vnderstande that this sentence and others like it serue for their accusation and condemnation Wherefore if wee wil not be accused nor condemned as pollers
destroyeth but the body for a certaine time but hel swalloweth the soule for euer yea and the body to after resurrection to remayne in perpetual torments both bodie and soule Wherefore if fathers and gouernours ought to be careful to keepe the bodies from the gallowes by chastizing and beating their children with rods by a farre more reason when by meanes of the rod one may keepe them from death eternal they ought not to be negligent to vse the rodde and yet neuertheles noâ— thinke that the materiall rodde which one holdeth in his hande hath such vertue of it selfe alone for it is an instrument that GOD maketh to preuaile as he thinketh good The principall rod to deliuer children from hel is the woorde of the Gospell which is the power of God to saue al beleeuers And so it is not ynough nor yet the principall point of correction and chasticement To beate with the rod but with the same the principall and most necessarie is that fathers and gouernors bring vp their children in the knowledge and wayes of the Lorde And therefore they that haue Ephe. 6. 4. children in charge ought to beecareful to shewe them good examples in liuing soberlie in this present world so that no filthy worde proceede out of their mouthes but only that which is good to the Tit. 2. 12. Ephe. 4. 29. vse of edifying c. 15 My sonne if thy heart be wise my heart shal reioyce and I also Carnal and worldly fathers are maruellously reioiced when they see their children increase in beautie or temporal prosperitie when they see their bodies are in good health and they receiue pursely profit in augmenting earthly goods and when they haue the craft to maintaine themselues ciuilly with their neighbours to haue them stil at their commandement And yet they are not careful a whit howe they dispose of their soules They haue no care but of that which is seene with the eye and reioice in no other thing Likewise the children of such men for the most parte resemble their fathers and reioice not but in worldly matters But the faythful and true Christians reioice principally when their children inwardly are wel disposed by wisedome Solomon sheweth it when he saith My sonne if thy heart bee wise c. When Solomon is not content to say simply my heart shall reioyce but addeth and I also hee admonisheth vs very wel that the greatest ioy of parents ouer their infants ought to be when they see them wise but not after the worlde for the wisedome of this worlde is but folly before God but that they bee filled with diuine wisedome although this world reprooue it Therefore when man beholdeth but the face and there is none but God which seeth the hart one may aske how fathers mothers may reioyce at the wisedome of the heartes of their children The answere is that if the heart be wise it will shewe himselfe so by workes and words which are of God For the hart which is truly giuen to wisedome suffereth not the outwarde members to bee ydle but as much as in him lyeth forceth them to say and doe things which are to the glory and honour of the Lorde and to the profite and health of his neighbours And so it behoueth the children to reioyce their parentes imploying themselues to say and doe things good and honest iust and righteous Solomon signifyeth it saying 16 And my reines shal leape for ioy when thy lips speake righteous things See heere how the wisdome of the hart is manifested by the lips by the which we shal vnderstand al other members which we must turne from wickednesse and apply to wel doing according as God teacheth vs by his word But Solomon to shunne prolixitie speaketh but of lips and the rather of them than of other members because they are readiest to manifest the inward partes and most fit to shew forth the praises of God and likewise to mainteine the heart that it wander not heere and there out of wisedome as we prooue for when wee thinke of any thing it is streightwaies gone out of our hearts except we common and talke of it and speake with our mouthes And also when the lippes speake according as the heart is affectionate the other members are the more ready to execute that which is vttered And when he saith My reines shal leap for ioy he vseth repetition which is familiar in the scriptures It is the same which he hath said My heart shal reioyce and I also For the reines are taken for that which is most profoundly hidden in man which is the hart as may bee vnderstoode in that the knowledge thereof is reserued to the Lord and when he ioineth speaking of righteous things to the wisedome of the heart he sheweth that Iere. 17. 9. 10. wisedome resteth not in phantasies and good intentions of men but in true knowledge of the wil of God the which he declareth to vs by his word which is the perfect rule to guide vs to wil thinke lay and doe that which is right and equitie which resteth onely in this that we yeelde the honour to God which appertaineth to him and that wee aide one another in true charitie and brotherlie loue This thus considered wee see whereof it is that parentes ought to reioyce principally in regarding the conuersation of their children The superiours in seeing their subiectes And the ministers in considering the flocke that they haue to feede Therefore sith folly is bounde in the heart of the childe it foloweth wel that al they which haue any gouernement of youth ought Prou. 22. 15. very carefully to obey that which Solomon commandeth them ver 13. 14. Otherwise they cannot haue true ioy for folly remayneth And so the lips speake not of righteous things where at all faythful and Christian gouernours ought greatly to reioice And therfore according to the estate that they occupy they ought to vse correction to driue a way folly which is bound in the harts of children the magistrates in one sorte the ministers in another and the fathers in another for they haue not al one and the same power The ministers force consisteth onely in the worde Magistrates haue the sworde and fathers the rod and also they may vse warnings and admonitions by the worde For although it appertaineth onelye to ministers to preache the worde publikely yet neuerthelesse as magistrates and parents ought to gouerne themselues by the same so ought they to vse it towardes them which they haue in gouernement 17 Let not thyne hart bee enuious against sinners but let it bee in the feare of the Lorde continually It seemeth wel to yong folkes that they are wise ynough if they folowe the multitude and seeke to raise themselues vp and bee of value in aduauncing themselues and working their owne profit although it bee to the damage of their neighbours and so they are sinners that is to say hauing their hartes infected and corrupted
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
therefore seeing by nature none is wise and righteous and it is very harde to come to it when Solomon saith The father of the righteous shal be glad and he that hath begotten c. hee meaneth not that by their first and carnal birth children bee wise and righteous as one may gather it by diuers sentences of his Prouerbes but hee sheweth first of all to fathers and mothers that they ought greatly to loue righteousnesse Pro. 12. 15. and wisedome and in the same to haue al their delight aswel in liuing after the same as seeking to print them wel in the heartes and mindes of their children for if they take no pleasure to followe righteousnesse and wisedome and to obteine the same and also too make their children partakers thereof by sounde doctrine by good admonitions corrections chastisements they wil make no great account to see them wise and righteous nor cannot reioyce a whit in the same much lesse wil they haue that great ioy which Solomon requireth of them as hee sheweth when hee is not content to say simply that hee shal be glad but he doubleth the worde saying In reioysing shal be glad And yet againe hee repeateth it saying Hee shall haue ioy of him Secondly hee sheweth children that they ought to bee careful to take good heede to the honest manners and holy conuersation to the doctrine and admonition of their fathers and mothers and that they seeke to mortifie their vaine and foolishe concupiscences their carnal and disordinate affections so that by the good reformation of their hearts they may shewe in their liues and conuersation righteousnesse and wisedome and may studie to giue by this meanes recreation to their fathers and mothers So that as Solomon requireth it their parents in reioysing may be glad This is the duetie of children to striue to giue such ioy to their fathers mothers And also Saint Paule giueth them expresse admonition thereof 25 Let thy father reioyce in thee and thy mother and shee that bare thee be glad It is not meete therefore for children to say that they are too young to doe wel and bee wise for it is by wisedome that one reioyceth his parentes Contrariwise hee bringeth but sorowe and sadnesse to his parentes by folly Pro. 10. 15. 20. Pro. 17. 21 26 My sonne giue mee thine hearte and let thine eies delight in my wayes Wisedome warneth vs not onely to take away al vanitie and folly from our hearts but also renouncing ourselues to giue al our whole affections to her for shee saith not my freend or my neighbour but shee saith my sonne shewing vs seeing wee are her children that wee shoulde be wholy at her commandement For seeing we haue our carnal fathers in reuerence shal we not be much more subiect to the father of the spirite Shee saieth not Drawe neere thy heart to mee But Giue me thy heart And so shee wil not that wee be to ourselues for that which is giuen is no more his which giueth it Wheretoo agreeth somewhat that which our Lorde Iesus Christ teacheth vs If any man wil folowe mee let him forsake himselfe and folowe mee To giue our heartes wel to wisedome it behooueth vs not to folowe our owne phantasies and good intentions nor that our delight be in that which wee thinke and imagine Hebr. 12. 9 of ourselues and which wee desire by nature but that wee take pleasure in that which wisedome teacheth vs and that her gouernment Mat. 16. 24. be our delight as shee admonisheth vs thereof consequently saying And let thyne eyes delight c. Wherein we haue as it were a repetition or exposition of giuing the heart For one can take no pleasure but there where his heart is It is meete therefore that wee giue ourselues to our God hauing all our delight in his woorde to followe ioyfully the way which it teacheth vs. This dooing our eyes shall delight in the wayes of wisedome That is to say that our spirites and vnderstanding take great pleasure to vnderstande that which wisedome teacheth and also to thinke on it well to conduct willingly al our senses both exteriour and interiour to the obedience of the woorde That is it which we ought to vnderstand when it is saide to vs And thyne eyes c. For if one see the wayes of wisdome but with corporal eyes he cannot delight therein but it behoueth our in warde eyes to see it and regarde it ioyfully so that they may stir vp the outward partes to giue themselues thereto and that we be wholy both soule and body giuen to to the seruice of our God Also Solomon requireth first of all the hearte and then the eies wherein hee comprehendeth al the man the conduct of whome proceedeth from the heart and the eies Therefore as our celestial father is holy and by good right requireth that his children bee holy So it is meete that fathers of this worlde bee of an holy conuersation to giue good example to their children to the ende to draw them to the like maner of liuing and that in this sort they possesse the hearts of their children which followe their steppes not against their will but most willingly 27 For a whore is as a deepe ditch and a strange woman as a narowe pit To giue our heartes to wisedome and delight in her wayes we haue to restraine ourselues from many sortes of wickednesses the which are natural to vs because of our corruption and malice Notwithstanding Solomon inuiting vs to giue our heartes to wisedome seeketh not at this present but to restraine vs from whoredome and drunkennesse whereof whoredome proceedeth as hereafter shal be seene One may think that it is because the greatest part of the worlde at al times hath made no conscience nor yet doeth not to vse whores and be dronke or that of these twoo proceede many other vices yea almost al wickednesse By whoredome and drunkennesse one commeth to ydolatrie and to blaspheme God and despyse al religion one commeth to rebel against his parents and superiours to kil robbe lye backbyte beare false witnesse and to ymagine and doe other wickednesse Therfore to withdrawe vs from whoredome he compareth the whorishe person whome Prou. 2. 16. 5. 3. 6. 24. 7. 7. Psal 7. 16. 57. 7. Esa 24. 17. Iere. 18. 10. Mat. 15. 14. also he calleth a strange woman to a deepe ditch out of the which one cannot recouer when he is once falne in And also hee compareth her to a narrow pit wherein if a man fal and his head before hee cannot bowe himselfe to bring his legges beneath and lift vp his head but must of force bee stiffled in the water and so perishe And so by such comparisons he sheweth vs that those which haunt whoores destroy themselues As hee hath shewed it heretofore where hee treateth amply of the ruine and destruction of whoremaisters and harlots Wherfore it is no neede to stay long
them IT is a temptatiō which greatly presseth the feeble and weake to desire the estate and condition of the wicked when the poore faithful see thēselues in affliction and to bee as it were a despising and mocking stocke of men and as the filth and skumme of the worlde And therfore they haue great neede to be often admonished to be patient as also the holie Ghost is verie carefull to doe it in many places of the scripture as hath bene alledged heretofore and it is not yet long ago since this matter was treated of Yet notwithstanding Pro. 23. 17. for al this Solomon knowing that wee haue great neede to be awaked and restrained from suche temptation letteth not to admonishe vs of the same saying Be not thou enuious c. Those which hee called sinners hee nowe calleth according to the maner of his speech men of malice or euil men Wherin one may see that the sinners of whome he hath spoken are not those which sinne by ignorance or infirmitie or by lightnesse and vnaduisednes but which of set purpose giue themselues to doe euil and are so attached with wickednesse that al theire delight is therein wee must not be enuious against suche men nor desire to haue alliance or felowship with them but rather flying them as a deadly pestilence it behooueth vs to haue our heartes set on the feare of the Lorde al the day long and by the same to be content with our estate be it poore or be it riche happie or miserable If suche sinners and men of malice or wicked men haue temporal prosperitie it is not of a good and iust getting but rather by rauine and outrage because they haue payned molested their neighbors by wrongful wayes as by fraudes vsurie theft processe and by other vnlawful meanes Solomon expresseth it briefly when he saith 2 For their heart imagineth rauine and their lippes speake molestation Because the faithful ought to loue iustice and benignitie and indeede if we be true faithfulles wee wil continually meditate iustice and benignitie whereto our wordes and our woorkes shal bee conformable and we wil hate the contrarie and flye from it For this cause Solomon yelding vs a reason why wee should not be enuious against euil men nor keepe company with them attributeth to them an heart infected with euil thoughtes and wicked affections when he saieth That their heart imagineth rauine And as they thinke wickedly so they execute it as Solomon signifieth by the words of the lippes saying And their lippes speake molestation For as the wicked speake in wronging and threatning the innocent so also they are ardent to pursue and put in practise their wicked thoughtes and determinations and their threatnings if they meete with no lets which keepe them from it If hauing regarde to this reason wee be not carefull to participate of the prosperitie of the wicked nor make no account of their familiaritie and acquaintance but flye from them giuing ourselues to meditate the lawe of God for to folowe it and continue in the same wee are blessed and our prosperitie shal be of long Psal 1. 3. continuance whereas that of the wicked shal passe away lightly This is amplie expressed throughout al the 37. Psalme When wicked men imagine rauine and molest others they think to aduance themselues and it seemeth them that by this meanes they shall make a good house and heape great riches together which shal be woorth much to them whereby they shal haue their pleasures and delightes But they are muche deceiued as the foresaide Psalmes shewe it and as was seene by experience at the flood and in Sodom and Gomorra in the land of Canaan and in Babilon And one seeth also if he haue the patience to looke on it that not only the goods of the wicked perishe but also they themselues vade and vanishe away Wherefore if wee wil haue goods which shal tarie by vs and a house wel builded firme and stable wee ought to restraine al our senses from follie and wickednesse and giue ourselues wholie to thinke and folow that which God teacheth vs by his word which is our wisedome and vnderstanding Thus dooing wee shal prosper in houses and wealth which shal be of great value and pleasure for as Solomon sayeth consequently 3 The house shal be built by wisedome and established by prudence 4 And by science shal the chambers bee filled with al riches precious and pleasant For from the beginning God hath made al by wisedome and continueth to gouerne and guide and also to establishe al thinges Pro. 3. 19. 20 8. 14. 28. 2. Sam. 7. 11. Psal 127. 1 Deut. 28. 30 31. 32. by the same This was wel giuen to vnderstande by the Prophet Nathan to Dauid saying And the Lorde sheweth thee that the Lorde wil builde thee an house Also Dauid hath wel vnderstoode it as hath beene clearly shewed Moyses gaue this wel to vnderstande to the children of Israel when hee pronounceth the blessings of the Lorde vpon the obedient and curses vppon the rebelles and amongest other places when he saieth Thou shalt builde a house c. It behooueth vs therefore to giue ourselues to wisedome by the obedience of the worde And when wee haue goods not to attribute them to our owne industrie and wisedome nor to our owne desertes For as wee can not merite that God may giue vs wisedome so can wee not deserue that which commeth thereby Wherevpon ensueth that wee haue to acknowledge that al commeth from the liberalitie of our father and for the same giue him continual thankes 5 The wise man is mightie and the man of knowledge fortifieth his vertue It seemeth that the fooles and wicked which are giuen to rauine and molestation are mightie and strong because that according to outwarde apparance they doe what they wil and haue suche authoritie that there is none which can nor dare resist them And contrariwise it seemeth that there are no kinde of people so weake nor so miserable and abiect as the good and wise are As they themselues are tempted to thinke also when they regarde not but that which is present before their corporal eyes But withdrawing ourselues from suche regarde which is false and deceiueable wee ought to beleeue in the spirite of al trueth which speaketh to vs by Solomon and saieth The wise man c. And so hee teacheth vs that wee ought not to constitute our power and might in thinges which are present vnto vs corporally but in the wisedome and knowledge which wee learne by the worde For also Solomon saieth not the man simplie who of himselfe can not bee strong and fortified But the wyse man and the man of knowledge As if hee saide It is by wisedome and knowledge that a man is strong and encreaseth more and more in force not bodily force which is a verie smal thing but force of the spirite which consisteth in constancie and patience which surmounteth al mundane
amongst whom were mingled the humble and obedient and so they were somewhat polluted and blotted with the vice of the stubborne not that God imputed it to them Although therefore that the worde of God which is our true wisedome and vnderstanding is neere to them which yeelde themselues easie to be taught yet shee letteth not to bee haughtie to the foole And therefore hee cannot deuise of her nor talke of her amongest men that are honest nor in assemblies but babbling muche of vaine thinges and wicked amongst his commapions hee is dumbe amongest the wise for he can speake nothing which they allowe of Solomon giueth it wel to vnderstande saying Wherefore he shal not open c. In olde time men made assemblies at the gate and helde there the seate of iustice and the Prophetes went thither to pronounce that which God commanded them And when by nature we are al fooles and are neuer made so wise but there is left in vs many relikes of follie wee ought not to presume to thinke that we are fit to comprehende the wisedome of God in perfection Iere. 17. 19. but hauing it in great admiration we haue to holde our peace and acknowledge our imbecillitie with Saint Paul O the deepenes of the riches both of the wisedome and knowledge of God howe vnsearchable are his iudgements and his wayes past finding out Rom. 11. 33. c. 8 They shal cal him an imaginer of mischiefe which thinketh to doe euil Wee wil not that men haue an euil opinion of vs nor that they speake euil of vs and therefore they which are malicious and practise to molest the innocent or they which weigh it not manifest not themselues incontinently what they are for feare lest they should be letted to execute their enterprises But thinke and determine a certeine time that they may afterwardes put their counsels in effect and to doe this same they vse craftes and suttleties by the which they thinke to persuade that they are honest men what euil soeuer they doe but their fruites by succession of time discouer them and by the same they shewe themselues to be imaginers of mischiefes And therefore they deserue wel that one cal them so for suche is their name as Solomon pronounceth saying They shal cal him an imaginer of mischiefe When it is so that man seeth but the face hee can not cal him imaginer of mischiefe which hath but a certaine light thought in his heart and putteth it not in execution And therefore knowe we that Solomon speaketh here of thoughtes which are so associate with counsels determinations affections and willes that one can not nor will not forbid to put them in effect Whereupon also hee deserueth to be called an imaginer of malice as hee manifesteth himselfe to be although hee striue by certaine faire wordes to giue to vnderstande the contrarie but God discouereth them and sheweth their hypocrisie and malice mawgre their heartes For although that willingly they commit euil yea manifestly yet neuerthelesse they woulde that men shoulde knowe nothing thereof For if one cal them by their name they craue straight that their honour may be repaired and that hee may make them a large amendes or els they are readie to maintaine and defende their honour by iniuries and outrages by violence oppression And so against their consciences they reuenge themselues wrongfully against them that say the trueth 9 The thought of a foolish person is sinne and the mocker is in abhomination with men Wee are naturally framed in suche sorte that wee perswade ourselues and wil haue other men to thinke that wee are wise and good And therefore wee please ourselues in our owne counsels and determinations in our affections willes and make great account of the thoughtes of our heartes as if they were good and righteous But seeing we are fooles and despise wisedom and instruction and doe vtterly hate knowledge reiecting al counsel and correction it is vnpossible that our thoughtes should bee such as wee esteeme them to bee but of force they must bee altogether strake naught what good intent or meaning soeuer we haue Solomon pronounceth it thus saying The thought of a foolishe person is sinne Whereupon ensueth that of ourselues wee cannot be acceptable to God whome sinne displeaseth bee it neuer so hidden And so what faire shewe soeuer wee make before men yet are we abhominable before God and it is verie harde yea vnpossible that by succession of time in continuing in follie our spirite become not so proude and malicious that wee cannot endure to haue any man reforme vs but take pleasure to resist openly al discipline correction In this maner we shal be also abhominable before men as Solomon pronounceth it saying And the mocker is in abhomination with men When he speaketh so he sheweth principally the lesson to them which haue the sworde in hande and telleth them that they ought to punishe the mockers and contemners of al religion which are past correction And afterwardes hee sheweth the common people that they shal take heede of suche men and flie them as an euident plague and likewise procure to haue them rooted out to the ende they corrupt not others Otherwise if we spare them we make Solomon a lyer as muche as we can for we haue them not in abhomination and so we are not men but beasts without reason and without zeale towardes God and his religion and without pitie and compassion towardes the simple and ignorant who may bee easily corrupted by suche mockers 10 Art thou negligent in the day of tribulation thy vertue is feeble Wee haue alwaies good courage when wee haue none to resist vs and when we are at our ease and al thinges happen to our wishe and we dare wel vaunt ourselues that wee are strong and valiant and we dare also promise ourselues when we are far enough off from the blowes that there is no aduersitie so great which can breake or abase our vertue so that wee shal not pursue our enterprises manfully But as experience sheweth it man braggeth of that which hee cannot bee Beholde the children of Israel in the desert of Sinai Answere That hauing good courage wee wil doe all that which the Lorde hath commanded But afterwardes when they had not the thinges that they desired they lost their courage and murmured When S. Peter saw not the army against Iesus Christ hee seemed to bee very valiant but seeing the sturre that they kept Exo. 19. 8. afterwardes hee lost courage and denied his maister Those which doe the like shewe wel that they are diminished of vertue as also Solomon pronounceth it saying Art thou negligent c For they which are vertuous indeede haue care to mainteine themselues what tribulation soeuer they haue To doe this wel it is necessary that wee knowe certainly that al things come to passe not by chance nor by the wil of any creature bee it heauenly earthly or infernal but
but rather to hate and abhorre them Lot hath prooued it Moyses Ioseph and the Prophetes Gen. 19. Exo. 2. 13. Gen 37. Esai 29. 20. 21. Amos. 5. 10. also who make complaintes and threatninges for the same Wee also prooue the like at this present in some which vaunt themselues to be reformed according to the Gospel For there is none that they hate more then them which shew them the truth Wherfore when Solomon saieth But in them that rebuke him he shal haue pleasure Knowe wee that he speaketh not of the common vse of the worlde but of the iudgement of the conscience which none can flye be he neuer so wicked and repugnant to the same For seeing we iudge it weldone to rebuke chastise correct those which are of dissolute maners we are ouercome in our owne heartes to take pleasure in them which rebuke vs and to take it in good part and to allowe of their zeale and prayse their affection and studie Nowe although the wicked iudge it so wil they nil they yet neuerthelesse they are greeued and vexed at corrections and reprehensions And therefore they force themselues as much as they can to shake of the pleasure that they ought to take in those that rebuke them And so it is principally of the good wise and iust that Solomon speaketh when he saith But in them that rebuke him he shall haue pleasure For as we haue seene he that chastizeth the scorner Pro. 9. 7. 8. receiueth shame c. One might according to the opinion of some say that it is God who hath in fauour them which reprehend the wicked as it is true indeed For seeing hee commandeth by his worde that one should reprooue and correct them which offend it foloweth that they which obey him in this are pleasant agreeable to him and that hee loueth them This exposition is verie agreeable to the promise folowing And vppon them shal come c. For God rewardeth them largely whome hee loueth and accepteth The great largenesse is set downe when Solomon is not content to say Blessing shal come But hee sayeth Blessing of goodnesse Also wee can not obtaine any goodnesse but by the liberalitie and bountie of our God When therfore blessing is ioyned with pleasure it is verie requisite to attribute the pleasure to God from whome onely proceedeth al blessing Neuerthelesse if wee regarde the former sentence of the 24. verse where it is saide that the people wil curse him that sayeth to the wicked Thou arte iust The first sense shal be agreeable And though al blessing come from onely the Lorde yet it is no inconuenience to say that of them which take pleasure in those that rebuke them shal come the blessing of goodnesse because they shal prayse blesse and thanke the rebukers and be at their commaundement and doe them al the good that they can possibly One may also say that blessing of goodnesse shal come vppon them which take pleasure in them that rebuke them And because the sense may be so diuerse it is best to say impersonally but in them that rebuke him shal be pleasure And it is good reason that the rebukers which argue and reprooue vs in the name of God and by his worde be pleasant and agreeable to vs and that wee wishe them al goodnesse seeing that in admonishing and reprehending vs they vse the scripture to aduance vs and make vs the more perfect Al the scripture is diuinely inspired and profitable for doctrine for reprehension for correction 2. Tim. 3. 16. for instruction which is in iustice That the man of God may be absolute beeing made perfect to al good workes c. And to deliuer vs from our sinnes that we may be saued They therefore Iam. 5. 19. 20 which rebuke are wel woorthie to be blessed when by their meanes wee obtaine not onely amendment of life but also remission of sinnes and saluation of the soule Meanewhile it behooueth them greatly which busie themselues to reprehende that they be pure of spirite to rule and maister and that they be voide of ambition and heresie as our Lorde Iesus Christ teacheth vs. Otherwise although that they which rebuke vs are wel worthie of reprehension yet neuerthelesse wee are more culpable and woorthie of more condemnation 26 They shal kisse the lippes of him that answereth vpright wordes They vse to kisse in diuers sortes Some kisse their neighbors Gen. 27. 26 27. 29. 11. 13. 31 55. 33. 4 45. 15. 2. Sam. 20. 9. Gen. 50. 1 Exo. 1 87. Luk. 7. 38 Psal 2. 12 in signe of peace and amitie but the signe is not alwayes ioyned with true meaning Others kisse for delight and voluptuousnesse as doe the carnal and wanton worldlings And others kisse in signe of reuerence and subiection or obedience as Ioseph cast himselfe vpon his fathers face and wept ouer him and kissed him And as Moyses yssued out before his father in law and kneeled downe and kissed him And as the woman of euil lyfe beeing behynde our Sauiour Christ wept and began to washe his feete with teares and kissed them To suche maner of kissing wee are inuited Kisse the Sonne c. Wee are so bidden because it is meete that wee subiect ourselues to the Sonne of God which hath al power rule in heauen and on earth And therefore when the Lorde hath made vs subiect to Superiour powers and to them which are placed in preheminence it behooueth vs to kisse them which is that wee ought to doe them homage and shewe them honour and obedience as God commandeth vs. The seconde maner of kissing is filthie and infamous amongest those to whome it belongeth not and also amongest those to whome it doeth belong it is not without fault because they vse it not in suche sobrietie and tempearance as is requisite and it is because our affections are neuer so pure and wel gouerned as they ought to be But betweene Iesus Christ his Church the kisse of delight and pleasure is holie pure and cleane and is most necessarie for vs aboue al things therfore the church requireth but her spouse to kisse her As for the first kinde of kissing it hath bene at al times in vse and good estimation as we may see by the scriptures Nowe it behooueth vs to see howe one shal kisse the lippes of him that answereth That is to say hee speaketh and saieth vpright wordes which are of trueth iustice and edification Can. 1. 2. Act. 26. 37. 1. Cor. 16. 20 2. Cor. 13. 12 It may wel appeare that men wil not kisse them on the first mamaner for they haue in hate and persecute them which are true and iust and which carie sounde doctrine and vtter iust iudgement as the heathen themselues haue knowne and confesse it also experience hath shewed it al times and in the scripture there are many complaints thereof They wil not kisse them on the second manner for commonly
to him that hath offended him He sheweth it vs also by many examples of holy men which haue bene before vs and principally of Iesus Christ our Sauiour and we may and ought to beholde the charitie of God towardes vs which were his enemies and yet asmuch as in vs lyeth are his enemies and prouoke him too anger by our sinnes for so much was he absent from reuenging himselfe on vs that hee is come to seeke vs by his sonne Iesus Christ to reconcile vs to him and make peace and aliance with vs to the ende that wee shoulde not be lost but saued and kept vnto life euerlasting Then seeing wee haue so many commandementes and examples let vs take heede that in al gentlenesse and humanitie wee followe them Otherwise if wee bee so rigorous or rather furious and mad that we wil not recōcile ourselues with our enemies we shal haue for aduersarie against vs the Lorde which wil sende vs into vtter darkenesse Nowe because the effect of reuenge proceedeth from Mat. 18. 3◠the heart which is ill affectioned and that the threatenings which proceed from the same serue also to inflame it the more for this cause Solomon seeketh not only to correct the effect but also to reforme our tongues and lips and to restraine them from al threatening woordes saying Say not I wil doe to him as hee hath done to mee And if it bee not laweful to say so it followeth wel that it is not lawful to doe so But in this manner it may seeme at first blushe that Solomon giueth vs a doctrine contrary to the lawe of God or more straight for it seemeth that the lawe permitteth vs to doe to our neighbours as they haue done to vs and to recompence euery one according to his worke according as it is written eye for eye tooth for tooth foote for foote bruse for bruse wounde for wounde murther for murther But the lawe speaketh to iudges to Exod. 21. 24 Leuit. 34. 19 Deut. 19. 25 Mat. 5. 58. whome it appertaineth to doe to the wicked as they haue done to their neighbours and recompence them according to their works and not to the parties to reuenge their owne iniuries And as in the time of Iesus Christ our Lorde there haue beene false expositors of the lawe whome hee rebuketh Euen so wee ought to vnderstande that Solomon hath done the lyke in his time hath spoken to the parties when he saith Say not c. And not to iudges so he saieth nothing contrary to the lawe and is not more rigorous then Moses was For he hath not taught that one shoulde reuenge himselfe of his enemie but that he shoulde aide him Exod. 23. 4. 5 30 I passed by the field of the slouthful and by the vineyard of the man voide of heart Solomon cannot but hee must needs speake of tentimes of the slouthful to blame him rebuke him threatē him to the end that we should remember it and take instruction thereby to hate detest the slouthful and sluggish and to be careful and diligent to doe euery one our owne businesse And to begin nowe to blame the slouthful hee maketh himselfe lyke to a man which goeth by the way and in passing considereth howe the fieldes and vineyards are disposed and ordered and according to the order that hee findeth enquireth whose is this or that He signifieth the inquirie when he affirmeth that it is by the fielde of the slouthfull and by the vineyarde of the man voyde of heart that hee passed For a traueller cannot tel whose this or that is vnlesse hee haue made inquirie He vseth heere a repetition or exposition for the slouthful and a man voyde of heart is al one For why a man is not at any time sluggish but because he hath not courage to apply his businesse Moreouer we are here instructed that we ought not to be hastie to blame any one but that to blame rightly it behoueth to haue seene or heard it by witnesse worthy credit Otherwise we shal be rash and ouerhasty iudges and defamers To blame the slouthful and man void of heart he telleth the order of his fielde and vineyarde saying 31 And loe it was al growne ouer with thornes and nettles had couered the face therof and the stone wal therof was broken downe The slouthful and man voide of heart is very worthy to be blamed when he suffereth by his negligence lasinesse the good creatures of God to goe out of kinde and asmuch as he can maketh them vnfruiteful and profitlesse For God hath giuen the earth to the sonnes of men and hath appointed them to labour it continually to the end that it may fructifie and be profitable to vs. The gift is marked Gen. 1. ver 28. 29. and Psalme 115. ver 16. The ordinance is written Gen. 8. ver 22. And so with negligence there is also contempt when we apply not ourselues according to Gods ordinance There is also ingratitude when we vse not the creatures that God hath giuen vs with acknowledgement thanksgiuing which thing the slouthful doe when they let thornes and nettles growe in their fields and vineyardes and giue them ouer to wilde beastes As Solomon signifieth it by the breaking downe of the wal Therefore when wee see that Solomon blameth the slouthful For the thornes and nettles which had couered c. Wee haue to note that although the earth bee cursed through mans occasion yet neuer Gen. 3. 17. thelesse man is not forbidden to seeke to shunne this curse by toyle and diligence but hee is commanded to trauel and blessing is promised him if he labour in obaying the voice of the Lorde It is meete also that the man which seeth the disorder in the field vineyarde of the slouthful and man voide of hearte that is to say Leuit. 26. Deut. 28. 8. Psalm 12. 8. in his goods and estate consider and way the ruine and desolation to the end he may take heed not to imitate the slouthful but learne to bee better aduised and apply himselfe to his businesse Solomon teacheth vs by his example that wee ought to doe so when hee telleth vs what he did saying 32 Then I beheld and considered it wel I looked vpon it receaued instruction When hee is not content to say I behelde but addeth And considered it wel and looked vpon it He sheweth that to bee well taught to take care and diligence it behooueth to consider attentiuely and neerely the desolation which is in the estate of the slouthful and voide of heart to the end we be not partakers of their slouth lasinesse and negligence and that wee praise them not nor flatter them in any case but wee reprehende them shewing them whence the desolation commeth that is in their goods and estate as Solomon doeth saying 33 Yet a little sleepe a little slumber and a little foulding of the handes to sleepe Hee rebuketh the slouthful flouting them and
3 The heauens in height the earth in deepenesse the kings heart can no man searche out Although the heauens and the earth be thinges visible and palpable yet neuertheles the heauens are so high and the earth so profound that if all the men which euer were were assembled together to ayde one another to reach vp to the heauens and digge or make a hole to goe through the earth to knowe how high the heauens are and howe deepe the earth is yet they coulde haue no sure knowledge thereof For they could not mount to the heauens nor discend from the one side of the earth to the other Esay willing to Esa 40. 12. exalt and magnifie the puissance of God attributeth to him that there is none but he alone that can measure these thinges saying Who is he that hath measured the waters with his hand and hath compassed the heauens with his palme Solomon pronounceth the same now when he saith The heauens in height and the earth in deepenes and the kinges heart c. Not that it is his principall intent to shew that there is none but God which can measure the highnes of the heauens and the depth of the earth but he compareth the hearte of kinges princes and superiours of the earth to this highnes and deepenes to shewe vs that it is not for vs to tempt and assay what the hearte of the king is to make it condiscend to our will and bee gouerned by vs. And also the hearte of a true king is so vpright that one shal hardly bow it to wickednes and iniquitie as Solomon hath sayde elsewhere And although there is none but God which Prou. 16. 10. 21. 1. soundeth the heartes of men how great or little soeuer they be yet neuertheles Solomon speaketh heere principally of the heartes of kinges and this for diuers reasons First because God maketh kings otherwise then they were when they were priuate persons as wee haue seene in Moses which was instructed in all wisedome by the Egyptians and in Iosua One may see it also in the Iudges which Act. 7. 22. Deut. 34. 9. 1. Sam. 10. 16 were after Iosua It is also written that Saul should be changed into another man Secondly because they are the Liefetenants of God which boweth for no bodie Also they ought not to suffer that one shoulde searche their hearts to make them incline to another mans wil for their inclination woulde bee farre more dangerous then a priuate persons Thirdly because that subiectes ought to beare such reuerence to their superiours that they shoulde not once thinke to turne the hearte of their superious to their appetite but that they leaue it to God praying him to dispose it as hee shal see good Fourthly because that when magistrates suffer not their heartes to bee searched for to bee turned from right and equitie but that they feare to offende the Lorde and are afraide that God wil vse them as the instrumentes of his yre as hee hath done with Pharao and the Kings of the Assirians and Babylonians And as he doeth nowe with the Pope and Kings and Princes which obay him to persecute and murther the poore faythful Then the subiects also shal learne to feare the Lorde and for his sake to obay their superiors whome they see to bee conducted by the prouidence of God and knowe that if they haue no feare and reuerence towardes God and their magistrates that they shal not escape the iudgemēt of him who gouerneth the heartes of the magistrates 4 Take the drossefrom the siluer and there shal proceede a vessel for the finour This present sentence woulde bee litle account made of if wee should say that Solomō taught the finour how he ought to dispose and purifie the siluer to make some peece of worke thereof And therefore note wee that the holy scripture transferreth the names of things vnsensible to creatures which haue sense and reason And sometimes it vseth similitudes and comparisons the better to imprint in our heartes which are rude the doctrine which is very profitable and necessarie for vs. As when he saieth thy siluer is turned into drosse and thy wine is mingled with water The Prophete Esa 1. 22. calleth corrupt siluer the hypocrites Likewise Ieremie transferreth the names of siluer and other mettalles to the people of Israell And chiefly to the greatest which woulde bee most esteemed And when Solomon saith Ier. 6. 28. 29 30. Take away the drosse c. hee speaketh by similitude for this sentence with that which foloweth 5 Take away the wicked from before the king his throne shal be established in righteousnesse It is asmuch as if Solomon should say As when the goldsmiths are careful to scumme and purifie their siluer then they make substantial and pure worke which cannot be founde fault withal euen so when Kings Princes and Magistrates are careful and vigilant to roote out the wicked then they raigne peaceably ouer their subiectes which feare to offende them or doe wrong or griefe one to another and are carefull to yeelde euery one that which appertaineth to him in al trueth and righteousnesse The Lorde shewed this wel when hee purged the worlde by the flood and subuerted Sodome and Gomorrha and sunke Dathan Core and Abyron Hee gaue Moyses well to vnderstande that hee ought to roote out the wicked when hee gaue many lawes and commandements wherein hee expressed the punishement which hee woulde that the wicked shoulde endure And hath often appointed that the wicked should be rooted out to the end that others hearing seeing their punishmentes might learne to feare and restraine themselues from the lyke wickednesse Dauid wel vnderstoode such ordinances and had good affection to folow them as appeareth by the protestation which he maketh in the 101. Psalme Heere kings are taught cleerely how they ought not to spare the fire of punishment to purifie their subiectes thereby to the ende they may bee as cleere as siluer from the drosse Also subiectes ought to let themselues bee ordered by their superiours as the siluer is by the finour in no wise to murmur against the magistrates for the punishmentes which they make although they trouble their neerestkinne And as siluer after one hath taken away his drosse is of no lesse pryce but more saleable euen so a nation ought not to thinke themselues dishonored if one roote out of the wicked which are in the midst of them Note wee also that although it be said Frō before the king that it is meete he haue good assistāce about him yet notwithstanding in that the care and wakefulnesse of the king ought to stretch throughout al his realme he ought not to restraine it before him in his presence and sight but stretch it out ouer al his dominions and charges 6 Boast not thy selfe before the King and stande not in the place of great men Wee wil not abase ourselues but by our wils wil
naturally bee aduaunced and appeare great to the ende that by this meanes wee may maintaine ourselues and enioy our enterprises and attemptes Adam woulde haue beene lyke to God The giants got themselues Gen. 3. 6. 11. 1. Sam. 18. 8 2. Sam. 15. 16. 17. great renowme The sonnes of men began a great building to purchase fame and make themselues mighty Saul seeing himselfe despised was angry and to maintaine his greatnesse conspired against Dauid Absolon coueting after the Kingdome wrought treason against Dauid his father And al these heere haue thriued very ill with their ambition and pryde And because Solomon knewe wel that we feared the harmes to the which yet neuerthelesse we went not but rather ran headlong as furious and enraged by our rashnesse and boldnesse by our pry de and haughtinesse of stomacke for this cause hee seeketh to despoile vs and withdrawe vs from al ambition and induce vs to humilitie and make vs loue it when he saith Boast not thy selfe c. There is none of vs but naturally hee hath a Kings heart worldly and carnal which seeketh to bee praised exalted and redoupted and wee striue to preferre ourselues before our neighbours and couet to bee afore them in honour and glorie Solomon thinketh not such a nature to bee good which is so ful of pryde and loftinesse and wil that wee preuent one another in honour esteeming euery one more excellent then ourselues He sheweth vs this wel when teaching vs in general to humble ourselues towards our neighbours he nameth but kings great men Because those are they which ought to be preferred aboue al men if we hūble not ourselues vnto such personages we wil easily despyse the others For this cause we are admonished to bee subiect to al humane order for God be it to the King as a superiour or to gouernours as sent by 1. Pet. 2. 13. 14. him c. There are very fewe that thinke wel of this that Solomon saith here thinke nothing better then to exalt thēselues striue to make themselues fellowes with Kinges and great men of the earth And it seemeth that if they should recoyle and playe the cowards and bashful fellows then men would make no more account of them then of sots and idiots But to the ende wee resemble not such men but like wel of this sentence to withdrawe vs easily from al ambition pride and arrogancie Solomon sheweth vs what it is that we ought to preferre esteeme as most profitable for vs when he saith 7 For it is better that it be saide vnto thee come vp hither thē thou to be put lower in the presence of the prince whom thine eyes haue seene Here at first viewe it seemeth that Solomon teacheth vs onely a modest and humble ciuilitie but in taking this sentence so we giue it not that excellencie that belongeth to it wherefore we ought to vnderstand that vnder the word of humble ciuilitie hee striueth to print in our heartes the true spiritual humilitie by the which wee are guided to humble behauiour modest countenance Our lord Luk. 14. 7 Iesus Christ doth the like Neuertheles our Lord Iesus Christ nor Solomon condemne not the first places howe high soeuer they bee but the ambitious affection as the Euangelist sheweth it wel when hee saieth that Iesus told the bidden guestes a similitude to beware howe they chose the first place at the table c. Now to allegorisate this sentence otherwise by the Minor it would be to no edificatiō Let it suffice vs that the holie Ghost inuiteth vs here to true humilitie to the ende that being lowly of heart in this world we may be at last exalted which thing we shal obtaine if we be of the same affection that the Publican was Luk. 18. 1◠8 Goe not foorth hastily to strife lest thou know not what to doe in the ende therof when thy neighbour hath put thee to shame They that are haughtie of courage doe quickly begin strife with their neighbours And therefore it may seeme that to bring vs to concord Solomon hath sought to roote out of our hearts pride and ambition to plant in them true humilitie which cōsisteth chiefly in hauing God in great admiration and reuerence we may feare him and obey his wil according to his woorde and that wee lift not ourselues vp against our neighbours deeming ourselues more excellent and worthie then they that we be not folowers of the Pharisee Solomon I say hauing tolde vs of suche humilitie commeth by good order to speake of concord when he wil not that we striue saying Goe not foorth hastily to strife c. Wherein hee describeth vnto vs the manners of a stout and vnaduised man and which hath too hotte a blood They that are suche hearing the least word that is to their displeasure goe out into the streete straightway to scold and chide with their neighbour or to arest him to the law and trouble him Of such people the worlde is ful as one may see daily So that one may wel complaine of al nations as Saint Paule did of 1. Cor. 6. 6. 7. the Corinthians Brother hath processe against brother c. Solomon describeth also the perplexitie wherein they fal which are hastie to strife vnaduisedly which is that they whome they wishe yl too are often Superiours and obtaine the conquest and so make these rashe fellowes abashed ashamed and confounded so that they knowe not what they shal doe In making suche discriptions Solomon seeketh meanes to withdrawe vs from al mutinies seditions strifes and debates for to bee put to shame is a thing which we feare Not that it is the principal cause that should withdrawe vs from being hastie to strife For the principal cause is and ought to be the feare of the Lorde and nexte the charitie which we owe to our neighbours But Solomon in this case speaketh to vs as to men which feare more their domage then God and loue their worldly honour better then their neighbour If wee wil wel shunne suche perplexitie and confusion let vs folow the counsel that Iesus Christ giueth vs Agree with thine aduersarie quickly whilest thou art in the way with him Mat. 5. 25. 26. 9 Debate thy cause with thy neighbour reueale not the secret of an other man Men are naturally so hot of blood and so cholerick and furious that if it seeme them that their neighbour hath done thē any offēce although it bee light and secrete incontinently they rage in publike and sounde as it were a Trumpet to giue to vnderstand to others that those haue offended them greatly and seeke not but to defame their neighbour sowing wordes of reproch here there against him And because this dealing is contrarie to humanitie which wee ought to haue in great estimation For this cause Solomon willing to moderate our choler admonisheth vs that if wee haue to do with our neighbor about
to rise vp against his prince or doe damage hurt or violence to his neighbours If wee haue Pro. 14. 29 16. 32. 19. 11. such wisdome and discretion to deferre and slack our anger we shall finde grace at our princes handes so that they shal refraine their great anger and bee induced to vse beneuolence Solomon hath shewed this aboue and yet nowe againe hee sheweth it when he saith A Prince is pacified c. Yea though hee bee very obstinate and hardened in his anger yet one shall winne him by faire words as Solomon signifieth it saying And a soft tongue breaketh the Pro. 15. 1 bones This is agreeable to that which is saide A soft answere appeaseth anger c. This hath beene proued by Dauid and Saul and Dauid and Abigael Meanewhile this is not to say that one ought 1. Sam. 26. 25. to seeke by faire wordes to turne away wrath of kinges and greate men of the earth which is and ought to bee kindeled against the wicked to doe vengeance on them for this shoulde bee to resist the ordinance of God but we ought to be of so peaceable humble and obedient a life that we may winne the harts of our superiours and also it is needeful for vs to turne them awaye from al tyranny Rom. 13. crueltie that we keepe them frō animating themselues against other Princes their neighbours by good admonitiōs and forewarninges so to mainteine peace and to liue vnder them in rest and quietnesse And if wee ought to bee so heedy to yeelde ourselues obedient and humble to men by a farre more strong reason wee ought to take heede to despite or murmure against our God which is our soueraigne Prince for it is an horrible thing to fal into his handes Neuerthelesse his anger is not so harde but it may bee broken by a soft tongue if with an affectionate hearte we yeeld him praise prayers and thankes giuing with confession of our faultes offences acknowledging that we are wicked and that hee alone is iust as the auncient fathers afore vs haue doone to turne away the wrath of the Lorde both from them and from their neighbours And amongst others Daniel Chap. 9. 16 Hast thou founde hony Eate that is sufficient for thee least thou be ouerful and vomit it God hath giuen vs al meate to vse indifferently with thankes giuing which thing gluttons and drunkardes cannot doe who are not content to take sufficient but deuoure and swalowe suche abundance thereof and with suche excesse that they almost burst therewith and are constrained often to cast their gorge and which worse is loose both sense and vnderstanding as is dayly proued and so they cannot acknowledge the goods which come from God too giue him thankes for the same as belongeth to him wherfore to the ende that wee be not vnthankeful for the benefites which God bestoweth vpon vs let vs vse it with temperance and sobrietie and be very circumspect that we take not too much delight in the goodnesse and sweetnesse of the meate to cause vs to abuse the good creature of God in vsing the same excessiuely Solomon vnder the name of hony as it seemeth admonisheth vs of this same when he saith Hast thou found hony c. This sense is not impertinent conteineth good and necessary doctrine for there is no meate so good but it hurteth vs and wasteth destroyeth vs if we take too much thereof If one fill himselfe ouer ful he is hurt thereby for the stomacke is greeued therewith and the vnderstanding which is worst of al is ouer laden and dulled And so he is in worse estate then bruite beastes who eating and drinking their fill yet loose not their natural sense which God hath giuen them If men vomit the meate and drinke is lost And so gluttons and drunkards destroy thēselues and worke destruction and in this maner they waye not God as they ought to doe For not onely they destroy the goods which hee hath created for the vse of man but also in as much as in them lyeth they deface and abolish the image of god But it seemeth to be more conuenient to say that Solomon speaketh by similitude and that the second part of the same followeth when he saith 17 Withdrawe thy foote from thy neighbours house least he bee weary of thee and hate thee Now the sense of the similtude is such as if one saide as hony hath a sweete tast and therefore men delight to eate it and giue it entrie into their bodies yet neuerthelesse if one eate more thereof then is needeful he ouerchargeth his stomacke and is forced to vomit Euen so although it seemeth that thy neighbour liketh of thee and that he taketh pleasure to haue thee familiarly conuersant with him yet neuerthelesse take heede to bee importunate vpon him to trouble him at vnconuenient houres and too often for feare least he be weary of thee and in steed of louing thee fal to hate thee and for a freend become an enimie As then it behooueth that in al sobrietie and temperance we vse meate and drinke howe good sweete soeuer it bee euen so what amitie and familiaritie we haue with our neighbours and though they declare both in wordes deedes to bee at our commandement yet let vs take heede to be curious inquirers of their estate and not to binde on them as farre as our appetite biddeth vs as if that which they haue were ours to dispose at our pleasure Such ouer boldnes engendreth hate and enmitie wherof proceed strife and debate dissention and sedition by the which one is often forced to cast his gorge leaue that which he hath taken vnaduisedly Wherfore one may wel cal the Anabaptists authours of sedition troublers of peace and destroyers of charitie when they would haue al goods to be common One may also cal them blasphemers when they speake against the holie Ghost who hath saide by Solomon Withdrawe thy foote c. For if al things be cōmō it is lawful to enter euerie where to vse al things at ones pleasure and there would be no theeues and so that would be in vaine which God hath said Thou shalt not be a thiefe Let vs not thinke that it is laweful to enter into our neighbours house at our pleasure no although they haue somewhat of ours and that we would fetch it away or haue a pledge for the same Know we therefore that we are here taught that we ought to spare our neighbour Deut. 24. 10. 11. not thrust ourselues forth to inquire of his dooings nor to vse his goods at our pleasure be he neuer so much our friend Our dutie is to let him be maister within himself vse his goods as he list priuately as we would do ours By this meanes amitie shal be maintained and we shal liue in peace one with another Hereby one may conclude that they which smel and seeke
of any great profit for to take gifts and that if they had a noble heart right perfect they would in no wise take giftes how great and excellent so euer they were no more then a varlet which feeleth not himselfe an hungred woulde not gladly receiue an almes of bread but would haue a peece of money and euen so a daintie curre being vsed to the greasie kitchen will not care for a peece of bread And thus the wicked superiours are heere compared vnto hungry dogges which cannot bee filled Esa 56. 10. 11 22 A man with a wicked eie hasteth to riches and knoweth not the pouertie that shall come vpon him An enuious man is vexed when he seeth that his neighbours do prosper and he that is not stayed vpon the prouidence of God feareth that he shall not be soone enough rich For this cause both the one and the other do poste hither and thither to get riches so much are they caried away with sinister and euil affection the which Solomon doeth signifie by a wicked eye saying A man with a wicked eye c. It is not needful to expounde what it meaneth to haste after riches for it hath beene expounded heere before in the 20. vers and also it may be vnderstoode by that which hath beene saide at the beginning but wee must note that it seemeth to them which haste both by enuie and by distrust that if they can gather riches that they shal neuer want Solomon doeth pronounce it so saying and knoweth not the pouertie shal come vpon him He speaketh after the opinion of those which haste to bee riche and yet for all that hee threateneth them with pouertie and declareth vnto them that their actiuitie shal not exempt them from want as wee dayly see the experience thereof and this commeth because that God bloweth vpon the riches of such men their riches consume as smoke and S. Paule doeth note it well when hee attributeth vncertaintie 1. Tim. 6. 17. Psa 34. 10. 11. vnto riches And this is according to the scripture which doeth attribute vanitie vnto the riches of this worlde And thus we are admonished to clense our eyes and not to set our heartes vpon worldly riches that wee bee not tempted to rauish the substance of other men but rather that by loue wee shoulde bee enclined vnto liberalitie and wee may assure ourselues that wee shal neuer want Moreouer let vs note that the worlde esteemeth such men for honest of good wit and vnderstanding that can quickly become riche and doeth reuerence them but the holy Ghost pronounceth that they are filled with enuie and falshood the which doeth blinde them feede them with vaine trust as they shal feele chiefly when they are Luke 16. 19. with the richeglutton 23 Hee that rebuketh a man shall finde more fauour at the length then hee that flattereth with his tongue Those that are feeble and needie or that are not contented with their state desire to make their gaine at them that are great riche and seeke by al meanes for to obtaine good wil and to get the fauour of those which may raise their state And amongest other meanes they vse to flatter knowing that such woordes are pleasant and acceptable in the eares of such as are delicate boasters and proude which seeke after nothing but the praise of men and would be exalted as high or rather more high then God But they which walke in the feare of God and in al humblenesse doe confesse that they haue neede to bee admonished yea corrected and rebuked and not flattered but rather are thankeful to them which are seuere sharpe As Dauid did receiue the reprehention of Nathan with all humblenesse as also Ezekias did patiently heare the threateninges of the Prophete Esay They then that feare God which are wise 2. Sam. 11. 2. Kings 20. humble are not troubled when they bee rebuked but rather honour them which rebuke them wil gladly heare them and followe their counselles It commeth to passe also that euen they themselues which loue to bee flattered thinke not wel of themselues for hauing giuen eare to flatterers and at last come to knowe that they which rebuked them spake the trueth and that for their profite and therefore at length they detest the flatterers and do loue them that are sharp and seuere And this is it which Solomon pronounceth when he saith Psal 141. 4. 5 Hee that rebuketh a man c. Dauid doeth well shewe vs that they which rebuke vs ought to be best welcome saying Inclyne not my heart to euil that I shoulde commit wicked woorkes with men that worke iniquitie and let mee not eate of their delicates let the righteous smite mee for that is a benefite c. Let vs then learne not to resist nor despite them which reprooue vs but rather let vs giue them thankes and to loue and reuerence thē for in rebuking vs they seeke not our hurte but they seeke our benefite our honour and saluation where they which dissemble to see Eccle. 6. Pro. 15. 5. 12 31. 32. 19. 20. 25. our faultes care not though wee goe to destruction Let vs learne this same of this sentence To this purpose it is saide It is better to heare the rebukes of the wise then the song of fooles c. If wee passe not after this sorte to abase and to humble ourselues wee shewe that wee are fooles and mockers wherevpon foloweth destruction and damnation Let vs therefore vnderstande that they which rebuke vs when wee fayle either in woordes or deedes are organes and instrumentes by whome God wil pull vs backe from death and bring vs to life 24 Hee that robbeth his father and mother and saith it is notransgression is the companion of a man that destroyeth The fathers and mothers which gouerne and guide their childrē as it behoueth are not without great care and great paine for they desire that their children shoulde profite and prosper and shoulde chiefly growe in wisedome and discretion and heerein they beare a great loue vnto their children For this cause God not willing that children should be vnthankful towardes their parents doeth commande Exo. 20. 1◠Honour thy father and thy mother This honor stādeth not in words and gestures of the body only but in reuerence and feare in obedience helpe succour and seruice also so that the children for to giue the honor they owe vnto their fathers and mothers ought to haue such affection towardes them that they should loue them commend them and greatly to feare their displeasure and to do all thinges in such sorte that their parents doe suffer no losse through their faulte but so much as in them is they should helpe them to ease and be altogether at their commaundement Solomon doeth teach vs briefly saying Heare thy Father who hath begotten thee c. The same doeth our Lorde and S. Paule Wherefore Prou. 23. 22 Mat.
a foole though he speake neuer so gently with al humanitie and clemencie as also Iesus Christ doeth reproche the Iewes thereof Now the diuersitie Math. 11. 16 of opinons doth proceede hereof For to auoyde tediousnes it is not openly expressed whether it is the wise or the foole that is angry and laugheth But in what sense soeuer wee take this sentence we see that the foolish is neuer the more amended after what sort soeuer we contend with him yet most commonly hee doeth remaine obstinate scorning all exhortations euen with choler which is not soone quenched as Solomon noteth saying that there is no stay or ceasing or rest Yet is it not to say that wee shoulde not continue to striue and contende against fooles in rebuking and threatning them for GOD would haue his woorde to be declared vnto all creatures and that by the same woord we should labour to bring al men vnto faith and repentance 10 Bloodie men hate him that is vpright but the iust hath care of his soule Because that at the first sight there is none so simple but seemeth wel to vnderstand that the murtherers doe hate the man that walketh vprightly and sincerely For this cause it might seeme that Solomon doeth not pronounce heere any sentence of excellencie But there is great difference betweene thinking to vnderstande and to vnderstande indeede and in trueth For euery man howe ignorant soeuer he is doeth presume to vnderstand but it is very hard to finde such as truely doeth vnderstand and knowe that Bloody men hate him that is vpright For it appeareth not that a man is a murtherer except that by deede of violence and oppression hee kill and sley his neighbour But wee thinke not that hee doeth hate his neighbour that pursueth him in iudgement at least wise of hatred for the which he is to be rebuked though vnder colour of good right he labour to destroy his neighbour And also for too shewe that they may well hate their neighbour in pleading against him they wil say that in a whole booke of Lawe there is not one ounce of loue And as it is saide so it is practised by them which neither can demaunde nor desende their right with such modestie as is required but suffer themselues to be carried about of their affections not resisting their passions Now a man is a murtherer that hateth his neighbour and that without cause is angrie with him and who hauing the riches of this world hath no compassion of his needie brother is voyde of loue of what state and degree soeuer 1. Iohn 3. 55. Mat. 5. 22. Mat. 5. 44. Rom. 12. 20. he be as it is shewed vs when it is commaunded vs to loue our neighboures and to feede them Wherevpon it foloweth that they which hate good men deserue rightly to be called bloodie men and murtherers The which notwithstanding the world doeth not know nor will vnderstande For because that vpright men are contrarie to the worldlinges which thinke themselues and woulde bee accounted wise and vpright men therefore the worldlinges labour to perswade themselues that vpright men are wicked and therefore doe beare them hatred the which they declare by their fruites that is to say by outrage oppressions violences and cruelties that they exercise against those men which walke vprightly and sincerely And because that they labour to deceiue themselues with false and cruel perswasion Solomon doeth cal them murtherers and sheweth howe they are blooddy men when he saith that they hate the vpright man that in no wise thinketh to do thē any iniury or wrong nor to vse with them fraude and deceite nor with any other person Nowe hee iudgeth of hatred not that hee knoweth the harts but bicause it is seen by his euil fruits And albeit that al hateful men are murtherers yet is this chiefly against wicked kinges princes magistrates iudges that he pronounceth this sentence for seeing that God who is right and iust and therefore taketh care to preserue vpright men doeth make and ordeine them his liefetenantes and giueth them his place they aboue al other ought to bee vpright and careful of the liues of vpright men And not onely not to do them any iniurie but also to saue and defende them from all oppression in punishing the oppressours and wrong doers Solomon doth wel teach them this lesson when hee saith But the iust haue care of his soule Forasmuche therefore as wee woulde not bee counted murtherers or bloody men let vs take heed to put away al hatred and to turne ourselues from doing any iniurie and oppression and chiefly that wee doe no hurt vnto them that walke vprightly and sincerely but rather let vs bee careful ouer them and that with a franke and free hearte wee bee ready to doe them al the pleasures that wee possibly can And thus doing wee shall not bee accused of murther but shal bee counted vpright euen before God 11 A foole powreth out al his minde but a wise man keepeth it in till afterwardes There are some that make a great account of themselues doe also desire to bee reputed of towardes other and therefore they bragge so much as they can and pronounce from their mouthes all thinges that they thinke may serue to winne praise and to be in admiration and are so puffed vp with vainglory pride and arrogancie their heartes are so infected and corrupted with malice that if they thinke a man doeth or sayth any thing that is contrarie vnto their desire and affections incontinent they shewe the poyson that lyeth hid in their thoughts in outraging iniurying and cursing thē which either doe or say any thing that liketh them not And when they vse themselues so they thinke they are excellent and haue their heartes in good estate but the holy Ghost doth declare vnto them that they are faynt hearted when he calleth them fooles saying by Solomon A foole poureth out all his minde Now when the foole despiseth and reiecteth all counsell all admonitions corrections and threatninges it followeth rightly that he not his hearte armed with good thoughtes but filled with all malice and wickednesse forasmuch as from the abundance of the heart the mouth speaketh it followeth also that from a wicked treasure of his hearte the foole bringeth out wicked things by the which he openeth al his thought and sheweth that it is nothing woorth If then we wil not be fooles nor counted such let vs be careful to arme our heartes with wholesome doctrine willing to receiue admonitions corrections exhortations and threatnings that are made vnto vs in the name of God and by his word that we shoulde learne to walke in humblenes of hearte and in no wise to brag and not sodeinly to doe iniurie outrage and to curse our neighbours that make no great count of vs but despising vs labour to prouoke vs vnto wrath and anger and to contende with them Thus dooing we shall be wise as followeth But a wise
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
c. And forasmuche as wee desire or that wee shoulde desire peace let vs vnderstande that forasmuche as Solomon is so careful to aduertise vs of this experience hee doeth thereby admonishe vs to put away wrath and anger and also to flye the company of angriemen which are sodeinely angred Thus dooing we shal liue peaceably with our neighbours and also haue peace with our God for hee loueth the peacemakers calling them the children of God And also hauing peace and seeking Mat. 5. 9. to continue the same with our neighbours wee wil abstaine from many iniuries outrages cruelties and oppressions whereunto they are readily giuē which rise vp in anger wrath against their neighbours as Solomon doeth pronounce saying A furious man aboundeth in transgression Whereupon foloweth that as hee maketh warre against his neighbours and oppresseth them euen so wil God pay them again and knoweth how to be reuenged on them in his wrath and anger the which he shal feele eternally for euer Therfore if we wil haue God merciful vnto vs let vs be soft and gentle vnto our neighbours folowing the admonition Cease from anger and leaue of wrath fret not they selfe Psa 37. 8. 1. also to doe euil 23 The pride of a man shall bring him low but the humble in spirite shall enioy glory A man riseth in pride diuers wayes First of al when hee is not contented with the state wherein God hath placed him being high Gene. 3. 11. or lowe but laboureth to rise vp higher as our father Adam as they which builded Babel as Absolom did in his fathers life time Secōdly 2. Sam. 15. when a man reioiceth and braggeth of his power as did Pharao King of Egypt and other infidel kings which vexed and oppressed the people of God Thirdly when we are pleased and reioice in our riches and contemne and despise the poore as did Nabal the husband 1. Sam. 25. Luke 16. of Abigail and the riche glutton Fourthly when we esteeme ourselues for the authoritie and credite wee haue with them which are of power and estimation as did Aman. Fifthly when wee perswade Hester 3. ourselues to bee wise and prudent by our trauaile and pollicie and other of such kinde Al those that be proude in any of these sortes continue not long in high estate but their pride doeth bring them downe as haue al the former aledged persons experimented and all those that shal be like vnto them shal fal also yea very sodenly as amongst other the poore Papistes which boast of their merites by the which they promise themselues to flie vnto heauen but forasmuch as in this sorte they renounce God for their sauiour and become sauiours to themselues they shal bee throwne downe to hel Wherefore let vs take heed we folow neither them nor those that haue bene named before least we goe to destruction with them and with the Deuil who is the Prince of the proud but let vs learne to acknowledge our God and father humble ourselues vnder him confessing with our heartes that wee haue nothing but of his onely goodnesse and liberalitie and be contented with the state wherin it hath pleased him to set vs and our good God of his grace and mercie wil when the time is come glorifie and magnifie vs. Solomon hath pronounced these thinges and not contented herewith he pronounceth yet againe the like saying The pride of a man c. And this is because it is verie harde Pro. 16. 18. 19. 18. 12 to beate into the minde of the proud that he ought to humble and cast himselfe down and also that the poore faithful which are contemned in the worlde haue great neede of comforte for to possesse Luke 14. 11 18. 14. the which let vs beleeue this present sentence the which agreeth with that which Iesus Christ our Lord saith 24 He that is partner with a theefe hateth his owne soule hee heareth cursing and declareth it not Albeit that wee come all from one father and one mother and that wee bee al of one fleshe and blood and that for this cause wee shoulde haue such fellowship in goods as wee should not suffer our neighbours to want neuer thelesse wee ceasse not to be partakers of the riches of this worlde and too appropriate and holde to ourselues that which commeth to vs so that we iudge them to be theeues that take any thing of that which we possesse against our willes and doe esteeme them as abhominable yea naturally because they bring vs hurte But that which ought to make them more detestable vnto vs is that they are disobedient vnto God who forbiddeth to steale For the honour of God ought to bee more precious vnto vs then al the gaines of the world Nowe albeit that we count the theeues for abhominable yet as there are theeues that perswade themselues or labour to put into their fantasie that it is not yl done to take goods where a man can find them euen so there are some which iudge that it is wickedly done to robbe and also if they can wil cause them to be taken and yet wil bee glad to haue part with the theeues as it is reproched vnto them that are such When the theeues and their partakers doe thus behaue themselues they wel Psal 50. 18 Esai 1. 23. Rom. 2. 21. thinke to make their profite and to mainteine themselues richly in this life and they thinke also that they haue verie great care for their soules because they labour to haue abundance of wealth to sustaine them Because the more they loue themselues the more they labour to gather riches and they thinke that in this sort they do wel make their profite but to make a temporal gaine that is not certaine for they may be robbed themselues as they haue robbed other neither can they long possesse them for they themselues are not of long continuance and yet during their life that which they haue stolne doth vanishe away either by excessiue expenses or after some other sorte that they looke not for they destroy their soules for euer and get shame so long as they liue the which they can not shake off nor purge them thereof Solomon signifieth this same saying Hee that is partener with a theefe c. The destruction of their soules is noted by the hating of the soule For no man preserueth that willingly which hee hateth but striueth to loose and to destroy it albeit neuerthelesse that the theeuse persuade themselues that their intent is not suche when they steale and gather the booti◠together and vse the same at their pleasure but indeed and truely they destroy their soules for theeues and robbers shal not inherite the kingdome of God The shame is marked when it is 1. Cor. 6. 10 saide He heareth cursing When the theeues and their partakers or accessaries are takē they are compelled to heare cried out vpon the theeues out vpon the
so farre as they are our enemies wee must not Leuit. 26. Deut. 27. 28. Psal 5. 5. Psal 139. 19 Mat. 5. 44. hate them but loue them Nowe albeit that vpon good cause the wicked are abhominable vnto the iust that the wicked ought to be conuerted and to labour to please both God the iust which are of a good and vpright conuersation by the which they bende vnto edification for to set the wicked in the way of saluation yet the wicked are hardened and become obstinate in their malice and doe delight therein so that of vice they make vertue and of vertue vice and in steede that they shoulde loue the iust that giueth them good example and to doe them honour and to reuerence them they abhorre them as Solomon saieth adding And he that is vpright in his way is abhomination vnto the wicked Hee speaketh here according to experience For Cain had not slaine iust Abel if hee had not hated him and abhorred him Abraham Isaack and Iacob were yl intreated of the inhabitantes of the lande of Canaan because they hated them Lot suffered the like of the inhabitantes of Sodome Moses Dauid the Prophetes Iesus Christ his Apostles were abhorred of the wicked also the wicked haue thought to doe good seruice vnto God by killing the iust as stil at this day they persuade themselues in persecuting them which professe the name of Iesus Christ But forsomuch as in so doing they iustifie the wicked and condemne the innocent cal euil good they are therefore cursed Esai 5. 20. 23. The xxx Chapter The wordes of Agur the sonne of Iaketh 1 The prophecie which the man spake vnto Ithiel euen to Ithiel and Vcal ACcording to the Hebrews the fourth part of this booke beginneth at this place and after the opinion of Aben Ezra Agur was a man that liued in the time of Solomon which walked in righteousnesse experte in knowledge and honourable amongst those of his age and for this cause King Solomon hath inclosed his woordes of wisedome into his booke and that Ithiel Vcal were wise men that were the companions or Disciples of Agur. But R. Leui the sonne of Gerson saith that it seemeth or it is thought howe Solomō was named Agur because of his words or sentences which he hath comprised in this booke that Agur signifieth a gatherer together and that he did name himselfe the sonne of Iaketh Howsoeuer it be the wordes which are set downe hereafter are called a Prophecie or charge for their excellencie and conteine verie graue sentences and of great waight 2 Surely I am more foolish then any man and haue not the vnderstanding of a man in me Whosoeuer he be that speaketh either Solomon or an other hee speaketh of himselfe in great humilitie though hee was indewed with great giftes and graces and hath vttered excellent sentences to the great edification of those which consider and lay them vp as they ought Diuers saints though they knewe that God did greatly esteeme them did not yet boaste of their greatnesse and excellencie for to tread downe others vnder them but they haue shewwed great humilitie Abraham might wel knowe howe greatly Gen. 12. 13. 15. 17. 18. Gen. 18. 27. 23. 7 Act. 7. 25 Exo. 4. 10 God esteemed him by the promises that he had made him and yet he pronounceth no excellent thing of himselfe but nameth himselfe pouder and dust and also doeth humble him before the Hethites Moses knewe also that God woulde giue deliuerance to the people of Israel by his hand and yet he confesseth that he is not sufficient Dauid knewe that God had caused him to be annointed king ouer the people of Israel and yet he submitteth himselfe vnto Saule who was reiected of God Afrer that the Lorde had declared vnto Hieremie that he had appointed him a Prophet hee humbleth himselfe saying he was a childe Saint Paule knewe that the Lord had counted him woorthie to be his Apostle and yet he confesseth that hee was not woorthie to be called an Apostle And notwithstanding that these holy men haue thus humbled themselues they haue not ceased to shewe themselues excellent in following boldely and manfully their vocation and doing their office duely Moreouer also though the personne that speaketh heere knowing what hee was himselfe doe greatly humble himselfe saying that he is more foolish then any man Yet for to explicate what he meaneth by foolishnes he addeth that he hath not the vnderstanding of a man and for more ample exposition saith consequently 3 For I haue not learned wisedome nor attayned to the knowledge of the Saintes And yet for all this he hath a spirite gorgiously decked with knowledge both humaine and diuine and sheweth himselfe very wittie and of a settled and discreete minde by the sentences and woordes that shal followe heereafter And therein he teacheth vs that our owne mouthes shoulde not prayse vs as Solomon hath Pro. 27. 2. admonished vs. Hee teacheth vs also that what giftes graces and vertues soeuer wee haue wee shoulde not extol ourselues aboue our neighbours by contenrion and vaineglory but that through humblenesse of hearte we shoulde esteeme an other man more excellent then ourselues as wee are admonished thereof Phillip 2. 3. For albeit that wee must esteeme the giftes of God that are in vs and to make them shine by good doctrine and holy conuersation yet must wee thinke they are not giuen vs for to boast of them nor to extol ourselues aboue our neighbours but to labor to set foorth the glory of God and the saluation of our neighbours Wee shoulde not then presume to haue of ourselues any humane wisedome or knowledge of the saintes that is to say of the worde of God and knowledge thereof the which may bee called Knowledge of the saintes for diuers causes Frst of al because that God giueth the knowledge of his word vnto his elect whom he sanctifieth and separateth frō the filthines and pollutions wherevnto the wicked and reprobate are giuen And by this worde are they sanctified and made saints Iesus Christ doeth wel shewe it saying Sanctifie them by thy trueth c. Secondly it may bee called the knowledge of the saints that is to say Iohn 17. 17. of holy things for there is nothing that maketh vs to be giuen vnto an holy life pure and cleane conuersation but only this word by the which God declareth vnto vs his wil which is the rule of al hones Thirdly it may be called the knowledge of saints that is to say of heauēly things because it bringeth vs to haue our cōuersation in heauen by faith and hope and at the ende to haue perfect possession thereof Wee shal not neede I say to presume of ourselues in this sort though wee bee but fooles before the worlde which woulde haue vs to praise and boast ourselues for God shal accept and alowe vs for wise men For the
wisedome of this worlde is foolishnesse before God therfore he admonisheth vs saying Let no man deceiue himselfe if any man amongst you seeme wise let him become 1. Cor. 3. 18 19. a foole in this worlde that hee may bee made wise It is not enough to say that wee are fooles brutishe and ignorant but wee must confesse it and feele indeede for if wee haue nothing but the bare worde and doe not thinke lowly of ourselues there is nothing but feining and hypocrisie the which is greatly detestable before God who demandeth a sincere and vpright heart and wherevnto the mouth agreeth Let vs take heede then to be like those who for to counterfeite the lowly repentant wil with mouth blaspheme but cānot suffer to heare their faults reproued but to be reuenged wil say they are honest men and are also good Christians or better then any other and also wil labour to reuenge themselues vppon them that take paiues to make them knowe their faultes 4 Who hath ascended vp to heauen and descended Who hath gathered the winde in his fist Who hath bound the waters in a garment Who hath established all the endes of the earth What is his name and what is his sonnes name if thou canst tell Agur hath saide himselfe to bee foolishe and for to expound howe he was suche he hath declared that hee had neither humane wisdome nor diuine knowledge Now for to shewe that none is capable of that whereof he confesseth himselfe to bee destitute hee maketh many questions the which are so much as negatiues And this is for to shew that there is none but God onely that hath wisedome and vnderstanding that is mightie and politike that is wonderful and worthie of great renowme and praise The first question Who hath ascended vp to heauen and descended ought to be vnderstood negatiuely if we vnderslād it to bee spoken of men For albeit that some by special priuiledge haue beene translated or rauished vp into heauen as Enoc Elias and Paule yet it is true that no man euer went vp into heauen or descended of himself For if we take the heauens for this great heauenly firmament wee knowe that they are vnaccessible and cannot bee reached as also Moses doth giue the same something to bee vnderstoode Gen. 5. 24 2. Kin. 2. 11. 2. Cor. 12. 2. Gen. 1. 1 Deut. 30. 11. 12. saying For this commandement that I commande thee this day is not hid from thee neither is it farre from thee nor in heanen c. And if wee take the ascending vp into heauen for the pure knowledge of the mysteries and secretes of God and for the light of spiritual vnderstanding which is the true wisedome and knowledge of the saintes as it is so taken in the 3. Chapter and the 13. verse of Saint Iohn No man ascendeth vp to heauen of his owne and naturall vnderstanding which is brutishe and senselcsse For the natural doeth not comprehende the thinges that are of the spirite there is none but the holy Ghost who is the spirite of 1. Cor. 2. 14. Christe which ascendeth vp to heauen descendeth from thence It is hee that is the spirite of wisedome and vnderstanding And by him the sonne of man Iesus Christ did ascend vp to heauen No man knoweth the father but the sonne who is the Lorde And wee Esay 11. 2. Mat. 11. 27. may say that the holy Ghoste descendeth from heauen when by the worde of God hee teacheth vs al trueth and guideth vs in the same The which hee did when Iesus Christe being descended from heauen tooke our nature and in the same hath taught vs the wil of God his father and doeth teache it vs dayly by the Apostles and ministers that he hath ordeined in his Churche which are onely the instrumentes of his spirite who reuealeth vnto vs what wee ought to knowe of God And when the spirite doeth thus giue vs to knowe the thinges which are of God it is not to the ende that we 1. Cor. 2. 10. 11. 12. shoulde haue our affections fixed heere and that wee shoulde bee as it were buried in earth but as Christe is risen by the glory of God so shoulde wee walke in newenesse of life bending and setting all our desires aboue in the heauens as S. Paul doth admonishe vs thereof And being so ascended let vs descende vnto our neighbours without forsaking heauen The which wee shal doe if leading Rom. 5. 4. Collo 3. 12 an honest holy and heauenly life wee occupie ourselues in hearing of holesome doctrines admonitions exhortations and declarations Thus doing wee may say with Saint Paule that our conuersation is heauen And so albeit that our bodies yea our whole persons bee on earth yet are we ascended vp to heauen there haue our dwelling by faith and hope And finally as Iesus Christe is ascended aboue al heauens for to prepare the place for vs so shal wee rise againe by his power by the which also wee shal ascende vp to heauen though none bee ascended as it is giuen vs to vnderstande by this first interrogation The seconde Who hath gathered the winde in his fist Cannot bee answered affirmatiuely of any man whatsoeuer for hee hath no power to stay the winde there is none but God that can vse it at his pleasure as hee hath created Amos. 4. 13. the winde so doeth hee holde and locke it vp as in a treasure house that it shoulde not blowe and afterwardes doeth sende it foorth when hee shal thinke good There is none then but God that gathereth the winde in his fist that is to say which hideth it and Psal 104. 4. 125. 7 Iere. 10. 13 51. 15 holdeth it by his power and then vnlooseth it so softly and smally so great and vehement as hee pleaseth and there is no man that hath in any wise the winde at his wil The Apostles which were very familiar and friendes of Christe coulde not make the winde to ceasse that tossed them on the Sea but Iesus rebuked the windes and the Sea and a great stilnesse and calmenesse followed And therein hee declared that hee was not onely man but the sonne of Mat. 8. 26 God also yea euerlasting and eternal God Nowe if a man haue not the winde in his power which is a creature made for his vse much lesse hath hee power ouer the spirite of God who is the spirite that onely inspireth into man wisedome and prudence and indueth him with graces according to the measure of the giftes of Christe who hath the fulnesse of this spirite for to holde the same as it pleaseth him and also to distribute the same to whom he shal see good chiefly to the elect of God his father which confesse him And we al haue receiued of his fulnesse grace for grace Grace is giuen vnto vs according vnto the measure of the the gift of Christ Nowe there are diuersitie of giftes
strong staye then if we did stand to the simple and plaine worde of God and to be better armed and fenced then if we were contented that God only should be our buckler and shielde In which doing we do outragiously misuse our God who only is most good most mighty and treade vnder feete holy things and precious pearles to wit his word so excellently purified And in this manner wee make ourselues exceeding giltie and reproueable not before the wise worldlings who in this matter doe wel allowe vs but before God who knoweth the heartes and searcheth the raines And also hee wil not faile nor misse to reprooue those which are so arrogant to put to his worde for euen when they put and adde too they doe then take from it not yelding him the honour that belongeth vnto him neither rendering the obediēce they owe vnto him For there are none of those braggers but wil omitte many things and sinne fowly also in diuers things And those that we shal esteeme the most holy and most deuout are commonly the foulest and most stincking so that we may place them in the number of them which are reprooued rebuked in the Psal 50. ver 16. And also the wise man placeth thē in the like order saying least hee reprooue thee adding theretoo the cause thou be found a lyer For it is asmuch as if he said God only is truth and his word is only true wherfore thou must trust vnto it and not presume to adde vnto his word For albeit that for a certaine time he dissemble wincke at it yet at the last he wil reproue thee and conuince thee of lying and falshoode For hee that presumeth to adde vnto this pure and vnfallible truth is alyer not only because he putteth forth trifles for to obscure and darken the truth but also that he reproueth God of lying and so much as in him lyeth doth make the trueth nothing worthe when hee hath mingled therwith the fantasies and inuentions of his owne head And thus he rightly deserueth to be reproued and rebuked yea with sore and grieuous punishment wherewith the lyers are threatened Psal 5. 7. 7 Two things haue I requyred of thee deny me them not before I dye Albeit that he which speaketh heere hath called himself brutish confessing what he was of himself yet we see here that he was very wise and wel learned when he knew that it was to God to whome he ought to direct his prayers in confessing him to be the authour and also giuer of al good things and that no where else we can finde nothing that is any thing worth or obtaine it And knowing this he sheweth himselfe very discreete when hee directeth himselfe vnto God who hath promised to helpe and to succour those which shall require him in truth that he wil heare them giuing them according vnto their requestes when time requireth it and as shal be expedient The which promise is enclosed in the couenant that the Lorde made with Abraham And in performing of this promise hee hath prouided for the generation of Abraham for to deliuer them from Gen. 12. 33. 13. 14. 15 17. 7. 8. Gen. 4◠7. 8. Exo. 2. 23. 24. 3. 4. their bondage and afflictions he sent Ioseph before thē into Egypt for to feede them in the time of famine When they groned and lamented vnder the tyrannie of Pharao God remembred this couenant and prouided for them a deliuerer And not only then but also in al their necessities when they cryed vnto God in sure trust he succoured thē at their neede as we may see in the holy histories by the care that he had to sent thē his seruāts the Prophets The which Dauid doeth wel acknowledge The wise man then looking trusting Psal 22. 5. 6. 34. 5. 6. 7. 8. in this couenant doth direct his request vnto God saying vnto him Two things haue I required of thee When he saith I haue required and that againe he requireth the same he sheweth that he was neither cold nor madde neither light nor vnpatient to looke for the helpe and assistance of God but that his hearte was feruent and through great and inuincible constancie he perseuered in prayer patience looking for his good pleasure nothing distrusting but that he should obtaine his request as he doth wel shew when he is not grieued nor wearied to cōtinew his prayer the which he could not do if he distrusted God And therewith by this continuation hee sheweth that he beleueth and knoweth how God only is the author of al goodnes and howe we must not seeke for that which is profible or necessary for vs elsewhere or of any other and also this word thee doeth shew it For it is asmuch as if hee saide for to obtaine whatsoeuer I shal need I should not runne vnto the creatures how holy and worthy soeuer they be but as I beleue that thou art Creatour of al things euen so I beleeue that of thy power goodnesse and prouidence thou onely gouernest thy creatures giuing vnto them whatsoeuer thou knowest to bee expedient vnto them and therefore it is thou only who hast the power and the wil to helpe and to graunt my request that I haue alreadie required And as hee doeth expresse his request tendeth to obtaine twoo thinges also twoo things chiefly are very necessarie for vs for this present life to wit an holy and pure conuersation and riches for to sustaine the outwarde man that wee may be strong for to do our office It may seeme after a sorte that Iacob making his vowe vnto God demandeth Gene. 28. 20. of him these twoo thinges that is to say holy conuersation when he saith If the Lord God wil be with me keepe me in the way that I shal walk wil giue me bread to eate clothes to put on c. True it is he desireth the helpe defence and protection of God but vnder the same wee may comprehend holy conuersation for it followeth the helpe of God Nowe the wise man knewe very well that these two things are necessatie for vs in this temporal and transitory life and therefore he requireth saying Deny me not them before I dye When after hauing sayde I haue required he addeth Deny me them not He continueth stil his request not by distrust or doubte that he hath howe God will not heare him but rather for to signifie and confesse that al riches both temporal and spiritual come from God alone and that if he shoulde deny them vnto vs there is none that can doe vs any good neither can obtaine any thing healthful for vs. The holy fathers did wel vnderstande this as they doe declare when they doe as it were importunatly complaine of the absence of God that they demande hee woulde arise and woulde shewe his face and that hee woulde not hide himselfe nor be farre from them He sheweth also that
vs that they are of a better nature then wee be and that they know wel how to doe their duetie as we see in Esai the first Chapter and second verse and in diuers places of these Prouerbes and nowe the wise man setteth before vs three And when such rebukes are giuen vs they are not to confounde vs but to make vs better aduised and more discreete and also to be ashamed of that that we must goe to the schoole with the beastes The first of the three is The Lyon which is strong among beastes not onely in his members but also of courage and by the same his courage hee walketh fiercely in his way and there is no beast howe strong or great soeuer hee be that may turne him or make him goe out of his way and so he ordereth verie wel his steppes and walketh comely The wise man doeth not set before vs the crueltie of the Lyon for if we did folowe him therein we shoulde be like vnto the Deuil but he 1. Pet. 5. 8. would haue vs to folow the courage the boldnesse and nimblenesse of the Lyon to the intent that whatsoeuer the Deuil or men can doe against vs yet shoulde wee alwayes goe boldly forwardes as God doeth teache vs by his word and should in no wise be afraid Herein it is that we should be like the Lyon as Solomon doth shew vs. By the seconde that is the Greyhounde that is lustie to runne he doeth admonish vs that we should not be like vnto the Snaile Pro. 28. 1. that creepeth verie softly but should be readie diligent to runne our course as wee are exhorted in other places of the scriptures Psal 119. 32 1. Cor 9. 24 Heb. 12. 1. 2. Tim. 4. 7. that we may truely say I haue fought a good fight I haue finished my course I haue kept the fayth And for to doe this wel we must take heede from folowing of hungrie Dogs For if we be gorbellies gluttons and drunkardes we can not be swift to runne our course but desire to be at rest as the Prophet Esai in the 56. Chapter 10. 11. blameth the rulers of Israel And therfore Iesus Christ doeth exhort vs saying Take heede to yourselues that your heartes bee not ouercome with surfeiting and drunkennesse c. Euen so must Luk. 21. 34 we take heede from folowing their enuie but that rather we should be ioyful for the prosperitie of our neighbours and sorie for their miserie let vs not be like vnto Semei nor like vnto the multitude of people which mocked at the affliction of our Lord who are called 2. Sam. 16. 5. 6. 7. 8. 9. Mat. 27. 29. 40. Psal 22. 17 Dogges By the third that is the Goate which by a natural care and boldnesse that he hath feeling himself armed with strong horns doeth walke before the flocke when they are ledde to pasture wee are admonished that for to walke rightly we must bee an example vnto our neighbours and to labour to goe before them by honest and holie conuersation that they may folow vs. This belongeth vnto al Christians and chiefly vnto those which haue any gouernment either spiritual or temporal but wee must beware that we stincke not as Goates doe least we be placed at the left hande The fourth Mat. 25. 33. thing whereby we are here admonished to order our manners and conuersation right is not a beast but a man not vile nor abiect but one that is in authoritie and hath power ouer other and is ruled with such wisedome grauitie and seueritie that hee is obeyed without any resistance or rebellion For although before the world we are not al Kinges and that it is not lawful for vs to vsurpe to ourselues the Kingly authoritie yet forasmuche as we haue al naturally royal heartes for wee woulde be content that al men were subiect vnto vs and wee subiect to no man it is therefore good reason that wee shoulde order our steppes as wise seuere and graue Kinges that we might so rule and raigne ouer our lustes and our sinnes that they shoulde haue no reigne nor rule in vs as Saint Paule doth admonish vs in diuers places And also if wee be Christians wee are Kinges And in this that wee are Kinges it is not to reigne worldly For our kingdome Rom. 6. 12. Exo. 19. 6. Apo. 1. 6. Iam. 4. 1. 2. is not of this worlde but is spiritual the which if we wil quietly possesse we must tame and subdue our lustes After some we may say that this parable sheweth what the Prince ought to bee to wit lyke vntoo the Lyon to the Greyhound and to the Goate that hee may bee feared of the wicked and loued and honoured of the good For the Lyon vseth no crueltie except he be prouoked holdeth in his nayles so fast as doeth the catte and neuer displayeth and vnclaspeth thē but only in the fight Euen so should princes neuer exercise their wrath and displeasure nor take weapon in hand but vppon necessitie The Greyhound doeth not persecute his guestes but onely the wilde beastes the Goate goeth before the flocke as a keeper Euen so the Prince ought by good lawes to rule his flocke and to preserue it If the princes doe thus gouerne themselues no man wil rise vp or rebel agaynst them For they haue GOD for their keeper and defender against rebels and seditious subiects 32 If thou hast beene foolish in lifting thy selfe vp and if thou hast thought wickedly lay thy hand vppon thy mouth Of our vicious and corrupted nature we are all senseles and doe delight in our malicious foolishnes and doe thinke wee are something and are readie through pride arrogancie to exalte ourselues aboue or against our neighbours and which worse is against God And being thus senseles we can not so much as think a good thought but all euil Therefore when the wise man speaketh conditionally Gen. 6. 5. 8. 21. If thou hast c. We may resolue his woordes casually in saying forasmuch as thou hast been folish c. Whē he so speaketh he teacheth vs that although we of ourselues are nothing woorth within yet ought we to take heede to be defiled in our conuersation And therefore let vs vnderstand that he doeth exhort closely to labour to refourme our thoughtes desires purposes counsels affections and lustes For otherwise we cannot haue a quiet modest conuersation the which he signifieth By laying the hande on the mouth Mow he maketh mention of the hand and the mouth because by those members we shewe and exercise foolishnes arrogancie and malice which is within with the hand we make signes of iniquitie we steale we vse shameles touching feeling doe violence in fighting killing sleying And for this cause the scripture reprocheth that they haue stretched out their hands vnto theuery Esai 1. that their hands are ful of blood also it doeth exhort vs to keepe thē
of the eyes wee bee bolde hardy and valiant or rather cruel and raging yet because our conscience doth reprooue vs we haue no assurance nor can haue For as Solomon saith they shal be afraide that worke wickednesse And this is by folowing the threatninges of the lawe as heere aboue is alreadie saide in the 24. verse c. 30 The righteous shal neuer bee remoued but the wicked shal not remaine in the land Forasmuch as the righteous is he which hath a perfit hart doth delite to liue cōformably after the rule that God giueth him in his word by seruing God with al honor reuerence his neighbors in simplicitie and innocencie it might seeme at the first sight that the promise which Solomon maketh here hath no place that the cōtrary thereof is true For first of al the scripture giueth witnesse vnto Abel that he was righteous yet it appeareth that he was remoued whē through the crueltie of his brother Caine his tēporal life was takē frō him his blood shead Likewise many other righteous men amongst the which were the Prophets and Apostles haue bin cruelly handled suffred great tyrannie as killing murthering Euen Iesus Christ which did not sin in whose mouth was Mat. 23. 3. Heb. 11. 4. founde no guile he I say which is the resurrection the life euen the Creator of heauen earth the Lord which hath al in his power was most shamefully taken of the world With these so many examples we haue also witnesses Was there euer man that perished in Eccle. 26. 1. Esay 57. 1. his righteousnes or wicked which prolonged his dayes with his malice The righteous is destroyed and no man thinketh thereof in his heart I answere Albeit that this world the present life apperteine vnto the righteous by promise and that the earth shoulde bee Ps 37. 24 Rom. 4. 3. their inheritance because they are the children of God seede of Abraham to whom the earth apperteineth and therupon heires of the world yet notwithstāding through the rage of the vngodly they are oftentimes euil handled are after the outward sight takē from the world seeme to be depriued of this worldly heritage promised vnto their father Abraham to be destroyed damned but the truth indeed is as Solomon saith that they shal neuer be remoued For as Abraham remained in the promised lande as a Pilgrime Heb. 11. 9. and stranger euen so the righteous do iudge themselues strangers in this world seeke another countrey and therfore they feare not to be taken out of this world but rather reioyce so albeit they depart out of this world yet they are not driuen out perforce therfore they think it no remoouing when they change this life For by this meanes they enioy the rest which hath bene prepared from the beginning do obteine glorious immortalitie Thus the righteous is reduced back from euil that he may come in peace The soules of Esay 57. 1. Wis 3. 1. the righteous are in the handes of God no torment doth touch them After this sorte they esteeme themselues neither ought to bee iudged remooued but that if they were surely planted by Fayth and hope that nowe they are planted muche more strongly when they obteine the fruition of that which they beleeued and looked for through hope and doe obteine it for to enioy it eternally For they which rest in the heauēly glorie can neuer be drawne from thence Thē shal be perfectly fulfilled that which Dauid saith Psal 92. 13 The righteous shal florishe like a Palme tree and shal spreade abroad like a Ceder in Libanus c. Contrarily and against this promise he setteth a threatening for to feare the wicked pronouncing vnto them that they shal be depriued of their pleasures They take their pleasure in this worlde and in this earth and haue no other minde but to place themselues at ease in earth and to haue abundance of riches to triumph and to make great cheare Their meditation is that they would haue their houses endure for euer But Solomon Psal 49. 12 doeth pronounce that they shal not dwel in the land If wee beholde the outwarde apparance it shall seeme vnto vs that there is no people in the worlde which haue better nor longer habitation in the lande then haue the wicked they obteine the kingdomes and principalities townes and castles they haue abundance of substance and riches and take also their ease and as it seemeth they want nothing of that they can desire and wishe in such wise that the children of God are tempted to folowe them to be partakers of their prosperitie But albeit that God doeth suffer his to be Psal 73. 1. tempted yet he letteth them not fal For truely God is good to Israel and to them which are of a cleane heart Euen so at the first sight it might seeme that the contrarie of this threatening were Iere. 12. 1. Iob. 21. 7. true Ieremy also sayeth If I shoulde dispute with thee O Lord thou arte righteous yet let mee speake of iudgement before thee Why doeth the way of the vngodly prosper Wherefore doe the wicked stil waxe and growe riche If we looke wel howe Solomon speaketh hee giueth vs the solution of this question and doubt for hee Leui. 26. Deut. 28. sayeth not that the wicked doe not dwel in the lande but that they shal not dwel in the land and this is according to the threatenings that God maketh against the contemners of his lawe and according to that which is pronounced against the wicked Ieremie also Iere. 12. 3. Psal 37. giueth the solution when hee prayeth Drawe them as sheepe vnto the slaughter and prepare them against the day of murther So doeth Iob also saying Loe their wealth is not in their hand Iob. 21. 16 31 The mouth of the righteous shal bring foorth wisedome but the tongue of the froward shal be rooted out Vnwillingly do men remooue a good tree from his place wherin it hath taken great and good rootes and bringeth foorth good fruit with abundance except they hope that it wil fructifie more in an other place And so when it is wel rooted it mooueth not but keepeth his place Contrarily the axe is alreadie set to the roote of the trees therfore euerie tree which bringeth not forth good fruit Mat. 3. 10. is hewen downe and cast into the fire Also Solomon knowing that the righteous is like vnto the good tree which giueth and bringeth foorth his fruite in due season hath saide that hee shal neuer bee remooued And after this he sheweth what fruit he bringeth forth when he sayeth That the mouth of the righteous shal bring foorth wisedome That which is proper vnto the heart hee attributeth vnto the mouth because it is the Organe of the heart and that Mat. 12. 34. 35. from the abundance of the heart the mouth
and learned it is not therefore to say that they are suche but if wee desire to shewe ourselues wise and prudent as behoueth wee must keepe backe thinges which are hurtful and bring damage and which serue for nothing but to dishonour God and to offende our neighbours Solomon hath shewed vs the same Nowe let vs note that to shewe ourselues wise and prudent in holding our peace it is not enough too vtter nothing Pro. 10. 19. 20. 21. that is euill but wee must abstaine from al hurt or rather to suffer with patience the iniuries and wronges then to doe the same vnto our enimies and aduersaries being assured that God wil not forsake vs but wil deliuer vs at the time appointed for the silence that pleaseth God consisteth chiefly in patience in faith and repentance The xviii Chapter 1 HE that is at libertie seeketh freely and studieth euery doctrine for the desire thereof hee wil separate himselfe to seeke it and occupie himselfe in al wisdome IT is a common saying whosoeuer hath a fellowe hath also a maister for hee cannot doe whatsoeuer he would but must sometimes dissemble and suffer thinges which please him not and to leaue many workes that hee would gladly take in hand because hee thinketh them either profitable or necessary and must subiect himselfe and agree with his fellowe for to mainteine familiaritie and friendship and to haue peace and to auoide and shunne greater hurt Nowe if betweene felowes and companions the matter thus standeth bounde it foloweth wel that hee which is bonde and slaue cannot folowe his desires but must yeelde himselfe subiect and obedient to the wil and commaundement of his maister and lorde and cannot meddle with suche workes as come in his minde but is bounde and tyed to the will of his maister Wherefore it seemeth right that there is nothing better then to bee at libertie that wee may doe according to our wil and followe our counselles And if wee doe make this accounte of corporall libertie amongest the worldlinges the children of GOD ought muche more to set by their spiritual libertie of the which we are depriued through the corruption of our nature and are the slaues of sinne our flesh Ioh. 8. 34. Rom. 6. 16 7. 14. Gala. 5. 17. consenting therto which to obey it fighteth against the spirite in such wise as we do not that which we would before God But if wee wil be set free to do our wil at libertie let vs take heede for to separate vs from sinne in not suffering it to rule in our mortall bodies as wee are admonished In this sorte wee shal bee deliuered Rom. 6. 12. 13. 13. 14 Gal. 5. 16. 1. Pet. 2. 11. separated and made free for to followe our desires which shall not bee to obey the fleshe and his lustes but for to serue God willingly and gladly according to his worde which is al our doctrine for in seeking it after our desire and thrusting ourselues into the same by faith and good woorkes we shall bee furnished with necessary doctrine to get wisdome knowledge and vnderstanding withal And there is nothing that wee can desire further except that wee shoulde perseuer and profite more and more in the same But wee cannot attaine the ende thereof vnlesse wee fight valiantly against the Diuel and the worlde yea euen against ourselues Saint Paule doeth wel giue vs this same to vnderstande when hee woulde haue vs armed with al the armour of God and when hee sheweth vs the Ephe. 6. 10. Rom. 6. 13. 7. 14 Gala. 5. 17. cōtrarietie which is betwene the flesh the spirit Therfore when by the worde of the Lorde wee labour to reduce the corrupted and dissolute they must not complaine that wee wil take away their libertie and make them subiects 2 A foole hath no delight in vnderstanding but that his heart may be discouered The foolish the number whereof is infinite doe not delight but to thinke wickedly to speake vngodly and to do workes abhominable Pro. 12. 13. 13. 16 15. 2. Solomon doeth signifie this same saying But that his heart may be discouered which is filled so ful of vncleannesse that he must needes spue it vp and publish his folly 3 When the wicked commeth then commeth contempt and with the vile man reproche When Dauid saith The wicked hath made boast of his owne Psal 10. ◠heartes desire and the couetous blesseth himselfe hee contemneth the Lorde c. hee declareth the nature of the wicked and his maners and kindes of doing which are much vnreasonable and ought not to bee borne withal For it is not against man that he standeth vp by contempt but also against God and is so vile filthie and vnshamefast that hee hath no shame at al and careth not to spoile God of his honour to whome onely wee owe all honour and glory neither maketh hee any account to giue that which hee ought vnto his neighbours but without conscience giueth himselfe to doe them iniurie wrong and violence which is to dishonour them For as the honour lyeth not in gesture of body or wordes which haue some ciuilitie and faire shewe but in readinesse and diligence of doing our office and duetie towardes them euen so the dishonour standeth chiefly when wee passe not to doe that wee ought The Apostle Saint Paule very largely describeth this nature and maner Rom. 1 of doeing And Solomon doeth expounde it in fewe woordes saying When the wicked commeth then commeth contempt and with the vile man reproche Nowe as the wicked disdaineth euen so is hee disdained of GOD and as hee doeth dishonour so shal he bee dishonoured This is shewed vs when the wicked are compared vnto hay and to the smoke and to dounge and to goates 1. Sam. 2. 30 Psal 1. 4. Mat. 3. 12 Psal 2. 4 Prou. 1. 25 Psal 37. 2. 20. 68. 3 Esay 65. 5. Psal 83. 11 Iere. 16. 4. 25. 33. Math. 25. 32 And thus contempt and dishonour commeth with the wicked and vile man in two sortes that is that hee contemneth and is contemned hee dishonoureth and is dishonoured But the two sortes are not like For although that by contempt and dishonor hee laboureth what hee can to set GOD and his neighbours at naught and at perdition yet his paines bringeth not foorth his effect as he pretendeth but fall vpon himselfe as hee shal one day feele Moreouer let vs note that the lordes of the worlde are heere chiefly accused to bee wicked albeit that for their authoritie and power they are declared honest and good men and to bee villaines though nowe they bee named noble magnificent worshipful right honourable high and mightie for in their heartes they worship themselues and thinke not that they are subiect vntoo God nor that they ought to honour any man but God can tell wel enough howe to beate downe their loftinesse and pride as hath beene heeretofore alledged
Wherefore let vs take good Deut. 6. 13. Esay 58. 7 heede from making ourselues beleeue that wee bee great and noble but let vs walke in al feare carefulnesse and reuerence and let vs folowe the commaundementes and admonitions of our God Rom. 12. 10 13. 7 Phil. 2. 2. and of his seruants 4 The woordes of a mans mouth are like deepe waters and the well spring of wisedome is like a flowing riuer If wee haue neuer so little good feeling with good affection wee desire to knowe and to vnderstande howe wee shoulde rule ourselues for to please God and bee fruiteful and profitable vnto our neighbours and woulde bee very sory if our vnderstanding failed vs but wee neede not to feare the same if willingly wee yeelde vs Disciples and schollers of our Lorde hearing them whose mouthes hee hath indued with wisedome for too instruct vs for as wee finde alwaies something to drawe out off hollowe and deepe waters and riuers abounding with waters euen so in resorting to wise men and diligently hearing them wee shal neuer want doctrine but shal haue abundance and grow in wisdome and in al spiritual and necessary blessinges Nowe also Solomon vseth the foresaide similitude for to Prou. 1. 5. shewe vs the same when hee sayth The woordes of a mans mouth are like deepe waters and the welspring of wisedome is like a flowing riuer Wherevpon let vs first note that when the doctrine the graces and giftes of the holy Ghoste which are communicated vntoo vs by the mouth of the wise are compared vnto hollow and deepe waters vnto great and flowing riuers out of the which it is lawfull for euery man to drawe freely the saide spiritual blessinges are freely giuen vnto vs as it is plainely and openly declared when Esay 55. 1. Ioh. 4. 10. 14 the Scripture speaketh of gifte and of giuing And thus must not they which haue wisedome and chiefly the Ministers of the woorde of God be niggardes of this water when they haue it in all abundance and that they labour not to enriche Iohn 7. 38. Mat. 10. 8. them selues by the communication of their owne wisedome but let them be contented to liue by their woorke Secondly let vs note that though the sluce be set open that we make no account of the water that runneth through for the abundance thereof yet it is very necessary Euen so though that the worldlinges and carnal men doe despise the graces and giftes of the holy Ghost yet without them they shal perish Albeit then that the holy Ghost doeth display and vnfolde his graces in diuers sortes and abundantly yet it is not to say that wee must contemne them or loath them Thirdly let vs note albeit that Solomon sayth simply of a mans mouth without adding eyther good or wise or righteous or learned yet ought it to be so vnderstood as he himselfe doeth shew it when he addeth and the welspring of wisedome is like a flowing riuer For out of the mouth of fooles vnrighteous and wicked commeth nothing but myre and durte and not water And also none is woorthie to be called a man except that in his speech hee sheweth that the image of God where after hee was created is not altogether blotted out in him The which the wicked wil not nor cannot doe but by their woordes they shewe that they haue the marke of the diuel their father Let vs vnderstand therefore that for to shewe ourselues men indeede our woordes must be as cleare and cleane water And for to doe this let vs obey Saint Paule Fourthly let vs note that the vse of the doctrine and of the Sacraments ought to be continually in the church and those that are placed doctours and pastours in the same ought to doe their office so Ephe. 4. 25 5. 3 carefully that they should content and satisfie the thirstie people with the woord For if we must quench bodily thirst through charitie by a more strong reason ought we to refresh the thirstie soules and that that which the Prophet saith may be fulfilled In the wildernes shal waters breake out and riuers in the desert and the drye â—say 35. 6. 7. 44. 3. grounde shal be as a poole and the thirstie as springes of water in the habitation of Dragons c. Fifthly let vs note that wee must diligently thinke vppon that which we must speake for if wee speake at aduenture insteede of drawing of cleere water we shal draw puddle And therfore it is not without cause that Saint Iames woulde haue a man to be slowe in Iam. 1. 19 speaking and hastie in hearing 5 It is not goood to accept the person of the wicked to cause the righteous too fall in iudgement Man loueth himselfe so much that he is naturally enclined to seeke his profit and for to doe the same he laboureth sometimes to be at the commaundement of those whose displeasure hee feareth sometimes he fauoureth those whom he thinketh wil bee profitable vnto him and sometimes he beareth with those to whom he thinketh he is beholding standeth bounde albeit that he is conuinced in his conscience that they are wicked and that hee cannot be mainteined of them except he doe wrong to other yet hee ceaseth not to haue this affection and to doe wrong vnto his neighbour against his conscience Amongest such people the most pernicious are the iudges and gouernours of the lande which are led with flattering woordes and desire to be commended and praised which are led with ambition and vaynglorie and which are couetous coueting to get riches for to haue credite and to bee mightie For this cause Solomon hath alreadie rebuked them and nowe againe he reprooueth and accuseth them when hee sayth It is not good c. Wherein he speaketh like vnto Moses and vnto other Pro. 17. 15. 23. 26. Exo. 23. 1. 2. 6. Scriptures alleaged alreadie heere before which serue vntoo the greater condemnation of the wicked which beare fauour and regard their like for to depriue the iust of his right For though the Scripture did make no mention that such kinde of dealings are wicked yet is there not so wicked a man that is not conuinced naturally seeing that al iudges would be esteemed that they doe iustice and iudgement and if they had any iust cause or quarrel they could tel well howe too condemne those which shoulde make them too loose it 6 A fooles lippes come with strife and his mouth calleth for stripes Seeing that iniquitie doeth couer and close the mouth of the Pro. 10. 11. 32. 11. 9 12. 6. wicked and the mouth of the wicked speaketh frowarde thinges and the hypocrite hurteth his neighbour with his mouth The talking of the wicked is to lye in waite for blood and a foole spreadeth 13. 16. 14. 3. 15. 2. 28. 16. 27. abroad follie and in the mouth of the foolishe is the rodde of pride And
to him a great thing and that hee is content with it and it is more woorth to him then great treasures to the wicked And although the wicked can take no great substance from the poore man yet neuerthelesse to mainteine and keepe himselfe in the fauour of the riche man it behooueth him to giue great giftes otherwise hee shal not bee welcome and the riche man wil despise him If therefore hee take away but a litle and giue muche hee must of force come to necessitie Moreouer Solomon hath saide Hee that doeth a poore man wrong dishonoureth him that made him Whereby hee deserueth Pro. 14. 31 wel to haue indigence for he not onely dishonoureth a mortal man but also him that giueth abundantly al things to our vse If the pouertie appeare not in this life the wicked shal feele it at the vttermost in death euerlasting Then shal be accomplished wholy See heere my seruauntes shal eate but you shal haue hunger See heere my seruantes shal drinke but you shal haue thirst c. Esai 65. 13 Luk. 6. 24. 17 Bowe downe thine eare and heare the woordes of the wise applye thy heart vnto my doctrine There is none but he woulde willingly be thought the faithful seruaunt of God and to keepe themselues in that reputation many wil be careful to obserue auntient customes and to hold the doctrines of men and to folowe the inuentions of the Deuil which beare any faire shew or wil giue themselues to liue after their good meaning and phansie of their owne heades and take great paine about suche trumperie and woulde haue God to take it in good parte yea and to bee bounde to them for they are so much abused that they persuade themselues that there come great merites by the obseruing of suche follies and abhomination Of the which number are the poore Papistes and al those that are giuen to their owne senses but to serue God wel it behooueth vs to applye our senses exteriour and interiour to the worde of the Lorde and submit ourselues his schollers and disciples as hee hath alreadie often Pro. 2. 1. 3. 1. 4. 1. inuited vs by Solomon And againe nowe when hee saith Bowe downe thine eare c. Wherein he sheweth that the administration of the word is verie necessarie for vs that we ought to be subiect to the same as also the Apostle sheweth it For this occasion Iesus Christ himselfe gaue some Apostles some Prophets others Euangelistes and others Pastours and Doctours c. Eph. 4. 11 Hebr. 13. 17 These are the wisemen whereof our Lorde speaketh whose words wee ought to heare the which are truely the words of Iesus Christ who is maister and doctour of the wise for hee that heareth the the ministers of the trueth he heareth Iesus Christ and it is he that we ought to heare according to the commandement of God his father we ought to heare him to yeelde him obedience with hart as Solomon sheweth in saying And apply thy hart to my doctrine for wise men are giuen vs to the end that by hearing them we may become wise which cannot be do one but by beleeuing their words and putting them in practise as Iesus Christ declareth Note wee Mat. 17. 5 Mat. 17. 5 Mat. 7. 24 moreouer that those men are wise which by their words doe open vs the knowledge of God and of Iesus Christ These are they that we ought to heare and not the Pope and his adherents which are but fooles mockers seducers and murderers of the soules of the simple which haue them in admiration Note wee also when Solomon demandeth the appliyng of the hearte to doctrine that he sheweth vs that it is not meete that wee remaine blinde and ignorant nor that we be dumbe and idle for if the heart be truely giuen too doctrine we shal see know that which we haue to beleeue do to serue God and our neighbours and of the abundance of the hart our mouthes wil sounde out praises praiers and thankes giuing And our members wil apply themselues to the seruice of our neighbours for such also is the ende of the preaching of the worde that being wel instructed we bring foorth good fruites 18 For it wil be a pleasant thing if thou keepe them in thy belly and order them together in thy lippes We loue to haue ioye pleasure mirth and delectation but because of the corruption of our nature we are ignorant and blockishe and haue not the wit to knowe whereto wee ought to giue ourselues to obtaine the enioying of true delight and so wee had neede to be taught Otherwise al our pleasures and delightes are in vanitie and follie in filth and wickednesse and in al thinges which are to the appetite of our sensualitie For this cause Solomon to withdrawe vs from the lustes of the fleshe hath willed vs to giue eare to the wordes of the wise to the end wee might bee instructed and that knowledge might pearce to the depth of our hearts Hee knewe that the children of God coulde not bee better reioyced then by the worde of the Lorde for it surmounteth al worldly pleasures in them which truely take any smacke therein and sucke and swalowe it into their heartes Also Solomon thought it a great ioy and pleasure to apply the hearte to the wordes of the wise and to doctrine which is the worde of the Lorde seeing to yeelde a reson of the former inuitation to wit bowe downe thine eare c. hee saith for it wil bee a pleasant thing c. Heere hee sheweth that which proceedeth necessarily of the true hearing of the wordes of the wise and applying of the heart to knowledge saith that it is a thing very pleasant sweete faire and delectable Which coulde not be if one tooke not pleasure in the former for one cannot continewe in a thing wherein hee taketh no delight and if for a certain season hee reioyce therein it is to no purpose As is soone seene when he is easilie turned therefrom Therefore Solomon speaketh of continuance when hee maketh mention Of keeping it in the belly and ordering the lips and couertly he requireth that wee resemble not the seede cast in the hye way on stony grounde or amongst thornes But that we receiue the seede in good earth which bringeth foorth frutes which consist in the fayth and confession of the same principally As one may gather it by S. Paul Solomon marketh fayth which is not without repentance saying Rom. 10. 9. 10. If thou keepe them in thy belly For wee cannot assure ourselues indeede that God loueth vs for the loue of Iesus Christ which died for our sinnes if wee be not sorowful because of the same and desire not to be deliuered therefro and take delight in that which God commaundeth vs. Beholde heere howe wee ought to keepe the wordes of the wise and the doctrine in our bellies that is to say within our heartes
Hee marketh confession or profession which is but vanitie and follie if it bee not ioyned with the good woorkes which God commaundeth vs. Our Lorde Iesus sheweth it wel Hee marketh I say this confession saying And if thou Mat. 7. 21. order them together in thy lippes Hee saieth together For it is not meere that wee make confession by halfes nor that we choose out some of those workes which God commandeth vs and omit the rest But wee ought to giue al our vnderstanding to that seruice which God asketh of vs and striue with ourselues to yeelde him whole obedience Wee see then that hauing heard the woordes of the wise and applyed our heartes to doctrine wee ought to take pleasure in fayth and repentance in confession and the works which folowe thereof And thus dooing wee shal attaine to that which the Prophetes speake of the beautie of Iesus Christ and his kingdome Psal 45. 3. Esai 52. 7. Psal 37. 4. 5. If wee take suche pleasure to keepe the wordes of the wise in our bellie God also wil take pleasure to fulfil our desires 19 That thou mayest put thy trust in the Lorde I haue giuen thee to vnderstande to daye euen to thee Those which heare not nor make no account to giue themselues to that which is alreadie taught thē in the former verses 17. 18. walke in this worlde at haphazarde and knowe not what shalbecome of them as wee ourselues haue felt when wee were Papistes and so they be blinde and know not to whom to adresse themselues to bee assured of their saluation but are in continuall trembling And chiefly when they deeme themselues neere temporal death for they knowe not whether they goe and expect rather decaie then safetie If wee wil not walke in suche vncerteintie let vs take good heede not to despise the doctrine which wee haue heard in the two former verses for it is giuen vs to make vs verie wise and skilful and to the ende wee shoulde not be afraide of what affliction soeuer happen vs or is seene neere and imminent but that wee bee assured that the Lorde loueth vs and that hee hath care ouer vs and wil defende garde and deliuer vs from al afflictions and that by his meanes wee shal neuer perishe but hee wil saue vs eternally Solomon affirmeth it so when he saith That thou mayest put thy trust in the Lorde c. The ende therefore of the doctrine which is spoken to vs is that we be warie and that the doctrine pearce euen into our heartes not to rest there by opinion as doeth a profane or worldly historie But to the ende wee may learne to knowe and assure ourselues that God loueth vs and that hee wil neuer suffer vs to perishe but wil saue vs for euer giuing vs a blessed life in the glorie of heauen Solomon propoundeth vs this Theologie To day that is to say when wee haue time to heare it and applye our heartes theretoo which is al the time of our life the which wee ought to imploye to meditate the doctrine of our God and to exercise ourselues in the same day and night and principally when wee haue the bookes of the holie scriptures and faithful and true Doctours which busie themselues to make vs vnderstande the same We ought not to be negligent and slowe but prompt and readie to heare and vnderstand to the ende to beleeue by certeine knowledge and assurance which may bee wel rooted in our heartes and not to submit ourselues to the fayth of others as those which delight in their ignoraunce and say that they beleeue that which the Church beleeueth For God by his doctrine speaketh to euerie one of vs and wil that euerie one receiue it to beleeue therein and walke according to the same Solomō sheweth it wel when he is not content to say I haue giuen thee to vnderstand But hee addeth Euen to thee Or also thou receiue the woordes of the wise and doctrine So none can vaunt himselfe indeede to be faithful vnlesse hee be also skilful for God speaking of his faithful saieth I wil giue thee vnderstanding and wil teache thee the way wherein thou shalt walke Also al thy children shal be instructed of the Lorde I wil plant my lawe Psal 32. 89 in them and write it in their heartes c And wil sprinckle vpon you cleane water and you shal be clensed from al your crimes c. Esai 54. 13 Iere. 31. 33 34. Eze. 36. 25 and wil cause that you shal keepe my appointmentes Nowe that To daye is al the time of our life yea al the time wherein the word of God shal bee preached in the Church it is manifest by the same that wee ought to heare it beleeue it and obey it at al times And although the Iewes be warned To day if yee wil heare his voyce harden not your heartes c. yet the Apostle teacheth vs that the Psal 95. 7. 8. Hebr. 3. 12 13. 14. Psalmist hath not onely spoken of them of his time but also of vs. And seeing that Solomon by his doctrine striueth to persuade vs that wee put our trust in God and that we cannot doe so but by Iesus Christ which is our Propitiatorie and our Aduocate it foloweth that hee sendeth vs to Iesus Christ and wil that by the doctrine Rom. 3. 25. 51. 8. 34. of trueth we learne to beleeue in him to the ende that wee perish not but haue life euerlasting 20 Haue not I written to thee three times in counsels and learning To the ende we should not excuse ourselues if we vnderstand not howe wee ought to put our trust in the Lorde the Lorde hath giuen vs diuersitie of scripture as the bookes of Moyses the histories and bookes of the Prophetes wherein wee may learne to folowe the counsel of God and to knowe the loue which he beareth to vs and not content with this he hath giuen vs moreouer diuers scriptures by his Apostles and Euangelistes to the ende wee may see more clearly the right way of al righteousnesse and iustice of al holinesse and religion and that wee may contemplate more neerely the bountie of God and his loue towards vs in Iesus Christ his Sonne which is our assurance and our saluation And nowe againe hee hath giuen his Church many Pastours and Ministers of his worde the which is preached purely to many nations in diuers languages and giueth vs the olde and newe Testament translated faithfully into many tongues And so he giueth vs counsels learning in sundry maners as Solomon signifieth by three times putting according to the manner of the scripture a number certaine for the vncertaine If therefore wee be ignorant dul faithlesse and doutful it is our great fault seeing that God hath giuen vs so many scriptures and so many faithful expositours which are careful and diligent to ininstruct vs which cease not to open their mouthes often and to put