merie and put away sorrowe and to accomplish this to let slip the bridle vnto concupiscences and lustes of their flesh the which wil not bee made obedient to the lawe of God and turne to him through true repentance If they were wise they would loue wel the sorrowe which proceedeth of the obedience to the coÌ„mandemeÌ„ts for it bringeth no hurte but great profit therefore S. Paule repenteth him not that he had made the Corinthians sory Likewise our Sauiour promiseth comfort â— Cor. 7. 8. â— Mat. 5. 4. to them which mourne It seemeth to them also that to obteine rest not to be hindred froÌ„ liuing in felicitie prosperitie there wanteth nothing but the friendship of the world the which cannot be obteined by shewing to be the true faithfull seruant and childe of God by obedience to his woorde But therein they are deceiued for S. Iames saith Knowe yee not that the amitie of the worlde is the enimitie of God Likewise our sauiour warneth Iam. 4. 4. Iohn 15. 18. his disciples not to bee dismaide for the hatred of the worlde 3 Let not mercy truth forsake thee binde them on thy neck write them vpon the table of thine hart 4 So shalt thou finde fauour good vnderstanding in the sight of God and man After that Solomon hath generally warned vs not to forget the lawe to the ende that we might know howe to follow his admonition hee deuideth the lawe and commandements of God into twoo partes that is to say into mercie and trueth As also this is then his commandement that wee beleeue in the name of his 1. Iohn 3. 23 Sonne Iesus Christ and loue one another as hee gaue commandement Vnder truth he comprehendeth al the honour and seruice that wee owe vnto God as is conteined in the first table and vnder mercie hee comprehendeth what we owe to our neighbours as is commanded vs in the seconde table Heerein wee see the summary of the lawe wherevnto agreeth that which our Mat. 22. 37. sauiour sayde to a Doctour For albeeit Solomon maketh not expresse mention of the loue of God yet doeth hee not altogether keepe it secrete when hee speaketh of trueth and mercie For as wee cannot bee assured of Goods goodnesse towardes vs vnlesse wee loue him so can wee not also bee truly mercifull vnto our neighbours except wee desire to obey God for that wee loue him For God requireth of vs such obedience to his lawe Deâ—t 6. 5. 1â— 12. as proceedeth of loue Solomon in this summary woulde haue vs so attentiue to the lawe of God that wee shoulde neuer suffer mercy and trueth to forsake vs But binde theâ—â—on our necke Wherein hee vseth three similitudes First of al for to shewe vs that wee must goe forwarde in truth mercy hee likeneth them vnto a yoake felowe with whome a man must be coâ—pled chiefly being in a dangerous way and may not suffer him to come dragging behinde or to goe too farre afore For if wee bee forsaken of this fellowship the spirituall theeues and robbers wil quickly assault vs and of ourselues wee cannot saue vs from their handes but must miserably perish Secondarily for to teache vs howe wee shoulde worke that this felowship may not forsake vs hee vseth another similitude making this felowship like vnto a yoake that is put on the necke of Oxen and fast bounde that it vnloose not and that is when he admonisheth vs to binde mercy and truth about our necke Wherein he woulde that with a willing minde we shoulde submit ourselues vnto the lawe of God for he saith not let vs suffer to be bound vnto this yoake but that we ourselues should bind them on our neckes And as the Oxen do neuer cast of the yoake from them whereto they are bounde but are compelled to remaine vnder the same euen so must wee force ourselues to beare the yoake of our Lord and continue vnder the same els wee should bee constrained to carry the yoake of sinne and so to be in the deuils bondage as our Lord doeth well signifie it in Mathew Come vnto me al ye that are weary laden Mat. 11. 28 I wil ease you c. Thirdly he likeneth our harts vnto the Arke of the couenaÌ„t in the which were the tables of stone wherein the law was written as God had commanded Moses Euen so least we forget the lawe our harts must be the arke of mercie and Exâ— 25. 21. trueth and neuer from thence to let them passe But as the lawe was inclosed within the arke and yet Moses and the Priestes ceased not to open the same vnto the people by preaching and holy liuing euen so wee also must not haue the lawe of GOD in our harts onely as also it is vnpossible but both in worke and mouth Solomon doeth wel shewe it when hee gathereth the lawe into mercie and trueth for they cannot bee in vs but they will bee Deâ—t 11. 20. seene when occasion is offred and when wee haue opportunitie the which wee must seeke as Solomon doeth wel shewe it when hee sayeth bynde them on thy necke c. Besides the former exposition it may bee sayde howe Solomon doeth admonish vs to bee merciful and faithful vnto our neighbours wherevnto also Saint Paule exhorteth vs Wherefore cast of lying and speake euery man trueth vnto his neighbour And that wee may â—phe 4. 25. goe forwarde hee admonisheth vs to binde the lawe and the commandements on our necks For by them wee shal be guyded vnto mercy and trueth and without them there cannot but bee in vs al vnmercifulnesse and crueltie also allying and vnfaithfulnesse Furthermore if we ascribe mercie and trueth vnto God wee may say howe Solomon doeth warne vs that if wee woulde haue Psal 117. â— God to continue his mercy towards vs and not make his promises voide vnto vs we must binde his lawe and commandementes vppon our neckes Nowe albeeit that these twoo last expositions conteine trueth yet are they not so fit for the lyne of Solomons texte as the first the which may bee seene by that which is gone before when he counseled that the lawe should not bee forgotten and also by that which foloweth when hee commandeth saying So shalt thou find fauour good vnderstanding in the sight of God man By faith we find fauour before God also please him as it is said of Enoch And after this sort wee obteine vnderstanding Heb. 11. 5. which is very profitable to guide vs to good learning Through gentlenes we please men chiefly those whome we are gentle vnto exercising the workes of charitie Through this commandement heere which is like vnto a promis wee ought to bee much stirred continually to thinke on the lawe of the Lorde and to goe forewarde in keeping of these commandements assuring ourselues of his goodnes and helping one another by charitie seing that in so doing we are
a That it is no contending with a foole and why 585. a. b Notable doctrine vpon these wordes The foole despiseth his mother 309. a. b That the mouth of a foole is his owne destruction and howe 367. a. b The begetting of a foole is the begetting of sorowe and howe 359. a. b What Solomon meaneth in saying that the foole is carelesse c. 266 b A foole in his follie compared to a Beare robbed of her whelpes 354. Fooles They that rebuke their neighbours through hatred are fooles 146. a Of simple and wicked fooles 145. b Why Solomon calleth the contemners of Gods lawe fooles 99. a What fooles they bee that shall die through their owne follie 149. a What we must doe if we wil not be counted fooles 587. a That glorie and promotion is not to be bestowed vpon fooles and why 521. b. 522. a A parable in a fooles mouth compared to a thorne in the hande of a drunkarde 522. a. b A sentence in a fooles mouth compared to the lifting vp of a lame mans legges 521. a. b. The meaning of these wordes Whisper not in the fooles eare 467. b. 468. a Of innoceÌ„t fooles or such fooles as are esteemed for maigames to mocke at 242. a What fooles they bee that deserue greeuous punishment 5. b Of fooles and who are to be reputed suche 11. b Of fooles despising wisedome and who bee such 5. a. b What kind of fooles Solomon setteth against the righteous 26. a Wee must be diligent to reproue and correct fooles if we wil forsake them and their follies 121. a The way to forsake fooles is to bee instructed in the pure word of God c. 121. a That there are many fooles yea euen there where the Gospel is preached 54. a Howe fit the rodde is for the fooles backe appeareth by comparison 519. a. b The felicitie of fooles and that it is of small continuance 246. a. b Howe vainely and idlely fooles doe occupie their tongues 363. a Necessarie pointes of doctrine for obstinate fooles 15. a Why fooles are saide to seeke God dooing indeede nothing lesse 15. a Foolish Who be foolish and so accounted after the sentence of Solomon 448 a For what cause Solomon calleth man foolish 524. b We are forbidden to be acquainted with the foolish and why 259. a. b What is the greatest plague that the foolish can haue in this life 259. a That the foolish haue no knowledge of God and why 259. a That the foolish haue neither feare of God nor reuerence to his worde and why 245 b Who are foolish and that wisdome cryeth vnto them 11. a Foolishe men are hardie and rashe to speake hurtful words this is shewed by example 522. b. 523. a Reasons why we should not keepe companie with the foolishe 268. b That foolishe men feeling Gods iudgement doe accuse him of rigour c. 381. b The behauiour of the foolishe against God and his Ministers 13. a That the foolish wil in no wise tast of Gods counsel 13. a Lessons for the foolish to learne at wisdomes mouth 11. b. 12. a Foolishnesse Foolishnesse in wordes or workes is an argument that we are not wise in heart 134. b The cause why foolishnesse is founde in the lippes euen of suche among whome true wisedome is preached and taught 139 b That the wisest of the worlde are reprooued of foolishnesse and why 5 b The waies to driue folishnesse from the heart of a childe 456. a The meaning of these wordes Foolishnesse is borne in the heart of a childe 456. a That foolishnesse is ioye to him that lacketh vnderstanding and howe 309. b. 310. a That the foolishnesse of man peruerteth his way and how 381. a. b Fortune That wee must attribute nothing vnto fortune but al to Gods prouidence and why 130. a Friend The vse and benefite of a priuie friend and why we vse such a one 177. b That he is no friende which loueth not at all times 357. a When and at what time the true friend doeth chiefly declare his loue c. 357. b Notable doctrine vppon the deceitful mans dealing with his friend 528. a. b The meaning of these woordes Euerie one is a friend to him that giueth 384. a. b Friendes The meanes that many vse to get friendes 441. b The passions of friendes separated by distaunce of place declared by comparison 515. a Vnto whome we ought to shewe ourselues friendes 357. b Of friendes in prosperitie but not in aduersitie 357. a What suche as couet to haue many friendes and fewe enemies must doe 385. a The meaning of these woordes Goods gather many friendes 382. a. b Of friendes and what commodities come by them 378. b. 379. a Of table friendes and that they are soone separated 378. b That friendes are neerer then brethren and howe 378. b. 379. a Friendship That we ought to esteeme friendship and to seeke after it 306. a. b That friendship is the sauce which maketh meate good 306. a The excellencie and power of friendshipp 306. a What wee must doe if wee haue friendship and peace with al men 366. b That if wee will feede at a good banquet meates must bee seasoned with friendship 345. b. 346. a Of the friendship of the world and who can not obteine the same 30. b. 31. a Freevvil The eschuing of whoredome commeth not of freevvil 98. a The feare of the Lorde commeth not of freevvil 123. b It is not in our freevvil to become wise of ourselues 107. b Freevvil in men to guide and gouerne themselues condemned and why 106. b. 107. a The Papistes confuted in their doctrine of freevvil 168. a The doctrine of the Papistes concerning freevvil manifestly disprooued 29. b. 30. a That our freevvil is verie final yea of no force at al. 533. a That Solomon seemeth to attribute freevvil vnto man 322. b Against such as would winne Paradise by their freevvil 49. a Friers Against the wisedome of Monkes and Friers in Poperie 132. b Wee must take heede of Monkes and Friers and why 936 b Against Friers and that they are vnprofitable and sleepâ—e dogges 132. b Against Popish Friers and their doctrine of desertes 67. b. Frovvard Solomons woordes impugned saying The frovvarde of heart shal bee despised 204. b. 205. a The frovvard compared to a hunter and why 449. a Who are to bee counted and called frovvarde persons 341. b. 342. a The manners and customes of the frovvard and wicked and what they are 88. a. b That leawde thinges are in the heart of the frovvarde and what they be 87. b That the frovvarde and wicked doe counterfeite themselues in diuers sortes 87. a. b. The nature of the frovvard heart and what the same is 358. b Of the frovvard and that he falleth from the right way 52. a That the frovvarde are an abhomination to the Lorde and of threateninges against them 52. a. b Of sundrie sortes of frovvarde persons verie dangerous 449 a b What Solomon meaneth
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 bring vnto the people that is to say the pure woorde of God inspired from God by the scripture the which is profitable to teache c. 2. Tim. 3. 16 It is the instruction of our father it is the learning whereunto al men ought to apply their mindes to obteine the true knowledge It is the doctrine which is profitable necessary for vs it is the lawe of God which we should neuer forsake but continually to be exercised therein In the which also he teacheth the people how to behaue themselues First of al that they should heare for to be instructed not by men but by our heaueÌ„ly father who is the only teacher for meÌ„ which speake are but his organes instruments SecoÌ„dly that they ought to be atteÌ„tiue giue diligent heed that they may be deliuered out of the duÌ„geon of ignorance to receiue light for to learne the true knowledge Thirdly that they shoulde confesse the goodnes and faithfulnes of God who wil not suffer them to be deceiued with fables and lyes with vaine and fruteles doctrines but doeth offer and set before them the wholesome doctrine of his lawe of his Prophetes and of his Gospel the which as hee freely vouchsafeth to giue vs so shoulde we againe willingly receiue the same with faith and obedience Fourthly that they shoulde not be negligent to doe wel as the lawe commandeth And in this manner wee shoulde apply our hartes and bodies vnto the seruice of our God as hee requireth and so wee shal not receiue the preaching of the woorde of GOD in vaine noâ— to our condemnation as they that doe come to heare but for order and fashion sake c. And to the end that none should doute of his doctrine and that they shoulde not bee grieued as with an heauie and hard burthen to beare he sheweth of whome he learned it and at what age 3 For I was my fathers Sonne tender and deere in the sight of my mother 4 When hee taught mee and saide vnto me let thine hart holde fast my wordes keepe my commandementes and thou shalt liâ—e King Dauid the Prophet was the father of Solomon who was indued with the holie Ghost wherby he did said and taught such things as were acceptable before God and profitable for his familie for al the people that were committed vnto his charge Now albeit that Dauid had many children yet Solomon speaketh of himself as if he had beene the only sonne of Dauid for hee saieth not we were many children of one father but he saith I was my fathers sonne It may be said that it is because that Dauid shewed greater signes of loue vnto SolomoÌ„ then vnto his other childreÌ„ exalted him aboue the rest making him King in his place His mothers name was Bersabee by whome he remained the only sonne of his father for he that was borne in adulterie was dead and the scripture maketh no mention that shee had any afterwardes and whiles his father and mother liued hee was yet â—ender and 1. Chro. 13. 5. 29. 1. was not yet come vnto mans age Againe also it may bee saide that Solomon was tender and deere and his mothers only sonne because she loued him tenderly and with a singular loue as shee sheweth But by the first exposition wee learne that Solomon whiles he was tender and yong did not runne from his father and mother to worke wickednes and to giue himselfe vnto follie and vanitie as the youth at these daies but was readie at hand to obey them as he declareth it when hee saith that hee was his fathers sonne tender deere before his mother For when hee thus speaketh he giueth to vnderstande that his father mother werâ— wel pleased with him and also endeuoured to please them Otherwise hee coulde not haue truly reioyced that hee was his fathers sonne c. For hee that trulie confesseth his parents hee loueth their presence for to obey and honour them We learne I say that the fathers and mothers ought to be careful and diligent so to gouerne their children that they should not be gadders abrode but be readie to come before them so often as need shal require to do â—â— kinde of dueties and not to runne abroade after foolishnes and vanitie We learne also that wee should not fly from the preâ—enâ—â— of GOD our only father to turne away from his woorde the which teacheth vs to giue vnto him al honour and obedience assure ourselues that we doe please him Contrarily wee decline from his instruction and forsake his lawe wherein wee shewe ourselues strangers and bastards and cannot truly reioyce that we are of his houshold and his children But not to flye the presence of our father it behoueth vs to be in the company of our mother the Church that we do often resort vnto the holy assemblies wherein the Gospel is preached vnto vs by the which we all beholde as in a mirrour the glorie of the Lord with open face Solomon being yet tender and not running from the presence of his 2. Cor 3. 18. father and his mother but being obedient vnto them was taught by his father in the worde of the Lord the which he himself witnesseth saying 4 When he taught me c. The youthes which make no account of instruction but doe hate correction and admonition and also giering and skorning all discipline and religion saying they are too yong to becom wise caÌ„not I say truly boast that they haue bin instructed of their fathers as doeth Solomon for none can be taught except he become willing to learne and cannot by their example induce others to heare good instruction as doeth Solomon when he saith that his father hath taught him as though he did say when I exhorte you to heare the instruction of your father I lay no more vpon you then I my selfe haue borne whiles I was yet yong Nowe Dauid for to haue his sonne Solomon wel taught committed him into the handes of Nathan the Prophet The lesson that Dauid giueth to his sonne is that hee saieth vnto 2 Sam. 12. 2â— him Let thine harte holde fast my woordes keepe my commandements Heere we learne that wee ought in no wise to doute of the instruction doctrine of Solomon we may iudge that he doth not teache vs any other thing then the same that he had learned of his father who was a Prophet and also as hath beene said before he set him to schoole with the Prophet Nathan For albeit that Dauid calleth the doctrine instruction which hee giueth to his son his words coÌ„maÌ„demeÌ„ts yet it is not to say they are the commaundementes and woordes of any other but of GOD. But it is the phrase of the scripture that it attributeth vnto the Doctours that which they teache because they are the Organes and instrumentes of GOD by whome hee communicateth his woorde vnto vs and giueth vs his commandementes Wee see that GOD
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
displeasure they disguise themselues vsing fraude deceite treason and laying await and so it is not easie for a man to take heede of them nor to resist them but is constrained to suffer their wronges and violences with great griefe and melācholiousnesse Solomō doth signifie this same when he saith Deceite is in the hearte of them that imagine euil As if hee did say it is a common and dayly thing that they which imagine euil which wil hurt and hinder their neighbours doe not at the first sight shew thēselues such as they bee in their heartes but doe vse both words and deedes cleane contrary vnto their thoughts and enterprises as the deuil hath doone for to destroy men and Iudas for to murder our Lord Iesus The Pope his shauelings haue no lesse doone for to destroy the Churche of our Lorde and doe stil continue at this day But what deceite soeuer they beare in their heartes they cannot so much hurt as they woulde for the Lord by the lampe of his Gospel doeth giue vs light and doeth shewe what their furies are making vs to knowe their wickednesses so that the Lorde nowe fulfilleth that which is saide and then shal the wicked man bee reuealed whome the Lorde shal consume with the spirite 2. The. 2. ◠of his mouth and shal abolishe with the brightnesse of his comming c. There are also other people which cary deceit in their heartes as are murderers but the most dangerous deceite is that whereby trappes are laide for soules when in burdening them with the doctrines of men they are made to beleeue that in keeping thē they hold the way to life and thereby men are brought to eternal death Wee haue saide that when a man cannot take heede of the deceites and treasons of the wicked and that he is compelled to suffer their iniuries and violences that they haue inuented maliciously that it is with griefe and sorow Experience doth shew it Solomon doth note it when against deceit he setteth ioy saying But to counsellours of peace shal be ioy And when he placeth the counsellours of peace against them that imagine euil he sheweth that the imaginers of euill so much as in them lyeth doe trouble al and set al things in disorder making diuisions and discordes seditions and insurrections the which things do cause great troubles and sorowes Contrarily they which are giuen vnto holy meditations and good thoughtes and haue set their loue vpon the lawe of the Lord studiyng therein day and night and in following this holy lawe doe labour Psal 1. 2. to set peace in the worlde Suche people doe not bring trouble nor sorrowe but ioy not such as the carnal and worldlinges doe bring who cannot reioyce except a man please and followe the affections of their fleshe and make an account of no reioycing but when they flowe ouer in all insolences and dissolutions But the counsellours of peace doe so reioyce them that receiue their counsel that they are best content to see things in good order that they prayse God and giue him thankes therfore and haue al their delite to followe that which is shewed vnto them by the counsellours of peace To the end then that wee may be partakers of this ioy wee must folow the counsellours of peace which are chiefly the ministers of the Worde whereby they teach vs to bee at peace with al men not onely so but also with God Al things are of God who hath reconciled Rom. 12. 18. 2. Cor. 5. 18. vs vnto himselfe by Iesus Christ c. By this ministery they make peace betweene God our consciences We haue also other counsellours of peace that is to say our Lords gouernors which watch ouer the gouernment of the common wealth and make holy ordinances for to stop slaunders dissentions seditions and insurrections that the people cōmitted to their charge may liue in peace Wee must yeelde vnto their lawes not onely to the ende that wee may auoide outwarde trouble but also that wee may haue peace in our consciences S. Paul doth signifie the same when he saith And Rom. 13. 5. therefore wee must be subiect not only for feare of wrath but also for conscience sake We ought also al to be counsellors one to another euery man after his state and calling so doing wee shal haue cause of ioy For the Lorde saith Blessed are the peace makers for Mat. 5. 6. they shal be called the children of God This sentence might be vnderstoode after another sort that is to say that as they which deuise euil for their neighbours are giuen vnto deceite and treasons euen so they which wishe peace vnto their neighbours are filled with ioy and are not vexed in mind as they are that inuent malice for against their willes their conscience doeth reproue them and are in an horrible paine albeit they labour to reioyce in their wickednesse to the which they are giuen without griefe with an vnbrideled lust The counsellours of peace are oftentimes tormented aswel without as within but yet they ceasse not to reioyce and to haue peace in their consciences knowing that they walke vprightly c. 21 There shall no iniquitie come to the iust but the wicked are full of euill It hath beene seene in al times and yet stil is seene that the iust are persecuted as the wicked and vngodly but Solomon doeth cleare them from al iniquitie contrary to the iudgement of the worlde when hee saith There shall none iniquitie come to the iust Wherin at the first sight he seemeth to speake against the Scripture Who can bring a cleane thing out of filthinesse there is none What is man that he shoulde be cleane And hee that is borne of Iob. 14. 4 15. 14. Pro. 20. 9. Eccle. 7. 22. Iohn 3. 6. Rom. 3. 22 woman that he shoulde be iust Who can say I haue made my hart cleane I am cleane from my sinne Surely there is no man iust in the earth that doeth good and sinneth not That which is borne of flesh is fleshe For there is no difference for al haue sinned and are depriued of the glory of God c. Or at leastwise if hee doe not gainst say the Scripture it seemeth that there is none that is righteous Al are gone out of the way they are al corrupt there is Psal 14. 3. Mat. 6. 12. 1. Iohn 1. 8. none that doeth good no not one Wee are commanded al to pray for the forgiuenesse of our sinnes If wee say wee haue not sinned wee deceiue ourselues and the trueth is not in vs. Nowe sinne commeth of none but of vs. Euery man is tempted when hee is drawne away by his owne concupiscence and is entised It Iam. 1. 14. seemeth then at the first sight that he should gainst say the scripture or of his saying it might bee inferred that there is none righteous and that the first part of this sentence is pronounced
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.
for so farre is it of that by such troubles the number shoulde increase that rather it doeth decay and the Princes come to destruction as experience sheweth Also it is lawful for them to seeke honour and to mainteine their honour for the 3. Sam. 15. 16. 1. Kings 12. Dan. 4. 26. 5. 1. profit and sauegarde of the people and to holde them vnder feare least they shoulde fal away and reuolte And for to doe it rightly let them diligently take heede from seeking honor as did Absalom and as did Roboam Nabuchadnezer and Balthazer 29 He that is slowe to wrath is of great wisedome but he◠that is of an hastie minde exalteth follie There are diuers in the worlde which wil count a man to bee a foole and an asse and to haue no heart when as they say he dares not looke a man in the face for to bee angrie immediatly and is not readie for to bee sodenly reuenged vppon him that hath done him wrong Wherein they shewe that they knowe not God nor his wayes or else do iudge God to be but a foole an Asse for from the beginning of the worlde hee hath beene outraged by man euen in such wise as hee hath deserued that God shoulde roote him out but hee hath shewed himselfe to bee slowe to anger and not onely then but also in al ages for hee hath not punished men so soone as they haue prouoked him to wrath against them by their transgressions rebellions but hath shewed himselfe to be patient gentle pitiful and merciful looking calling mē vnto repentance The Lorde The Lorde strong merciful and gracious slowe to anger and abundant in goodnesse and trueth c. The Lord is ful of Exo. 34. 6. Psal 103. 8. Esay 55. 7. Rom. 2. 4. compassion and mercy slowe to anger and of great kindnesse They which knowe the Lorde to bee such wil not count him a foole and an asse but wise prudent and discrete and they also would esteeme them to bee of great wisedome which followe the wayes of their Creator as Solomon doth heere when hee saith Hee that is slow to wrath is of great wisedome It is not without cause that he calleth this wisedome great for first of al it is giuen of God whose gifts we must not count of smal price litle worth and contemptible for there commeth nothing from him but is of great value and excellent and ought to bee esteemed highly Secondly wee haue the lustes of our fleshe which belong naturally vnto vs by the corruption that is in vs ane for this cause are very hard to bee tamed and therefore the wisdome requireth to be great which may ouercome them and keepe them vnder subiection otherwise we should burne with impatiencie and shoulde bee kindeled with anger and wrath and shoulde be violently caried with a desire of soden reuengement vpon those which do vs wrong or which are too good in our opinion as Cain was against Abel the Pharises against our Lord Iesus Christ the carelesse and dissolute against them which seeke nothing but their saluation Now not to be like vnto suche furious felowes Mat. 5. 44. Ephe. 4. 2. Col. 3. 12. let vs obey our Lorde who saith Loue your enimies and S. Paule Thus doing wee shal giue true signes that wee are slowe to wrath and that wee are of great wisedome not that it is lawful to desire to bee praised for our wisedome but that thereby wee shoulde giue example of gentlenesse meekenesse softnesse clemencie vnto our neighbours and shoulde giue them cause to praise GOD who maketh his giftes and graces to shine in vs. And yet let vs take heede from esteeming our wisedome to bee great as though there coulde be added but let vs knowe as the trueth is that wee greatly erre and haue great neede that God shoulde mainteine vs in wisedome and encrease the same in vs otherwise wee shoulde soone bee destitute thereof and should become amased and furious and in steede to shewe foorth great wisedome wee shoulde vtter and set foorth openly folly as though it were some great vertue for which it were laweful too seeke honour and glory Solomon doth signifie it saying But hee that is of an hastie minde exalteth folly as do now these madde and bransicke men which rise vp without any cause against the seruants of God They are not ashamed to haue their folly seene They are like Lions or Wolues roaring after the poore sheepe and yet woulde haue men beleeue that they haue a good cause and doe vertuously not to suffer themselues to bee gouerned after their appetite which seeke nothing but their saluation Heerein they so exalt folly that wee are compelled to see it except wee wil close our eies as doe their fauourers and nourishers which mainteine suche mad men in their wicked and malicious folly Besides this let vs note that if our wisedome bee required to bee shewed and not to bee marked with folly let vs be slowe to wrath and to be angrie with them which doe vs wrong without cause muche lesse shoulde wee sodenly despite and murmure against our good God when he doth correct vs but let vs patiently beare the crosse he layeth vppon vs seeing hee maketh vs beare no more then we haue worthily deserued moreouer that by this chastisemēt he seeketh not our hurt as doe men but our profites and saluation for by this he calleth vs vnto repentance 30 A sounde heart is the life of the fleshe but enuie is the rotting of the bones Man at the beginning was made to liue and not to die for first God saide Let vs make man like vnto our image c. And the Gene. 1. 26. 2. 7. Lorde God made man of the dust of the earth and breathed in his face the breath of life and the man was a liuing soule Heereof was the tree of life as a Sacrament And not onely hee created him for to liue but also to bee in felicitie and ioy as appeareth by that which is saide The Lorde also planted a garden in Eden c. Againe Afterwardes the Lorde saide It is not good that man should Gene. 38. 1◠liue alone c. And also this present life is not counted a life but a very bitter troublesome death except we liue with ioy gladnesse Now as we haue been created for to liue euen so doe we desire the same naturally and woulde not die but if followe the corruption of our nature wee cannot obteine our desire but must die Wee see how God giueth iudgement and sentence of death against Gene. 6. 7. 1◠al fleshe because that malice was great vpon the earth They which perished by the same sentēce receiuing the iudgemēt of eternal fire haue beene set foorth for an example to those which shal liue without reuerence and feare of God wallowing and delighting in this 2. Pet. 2. ◠Luke 7. corruption And therefore Solomon desiring vs to
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
which is contrary vnto the outwarde man that is say for the inwarde man This spirit wee cannot haue of ourselues and therefore let vs aske Make mee a cleane heart O God and renewe a right spirite within mee This spirite is the meanes the strength and power which causeth our spirite strongly and manfully to beare al afflictions and aduersities which happen in this life and doe weaken and corrupt it and causeth that wee bee not grieued for any defaute that wee haue of necessarie things appertayning to the state of this life It is the spirite that maketh vs not to bee effeminate to bee afraide of our owne shadowe for to make vs soroweful and to trouble vs with the least hurte that might happen but giueth vs a mans hearte for to resist the temptations strongly to suffer patiently the miseries ioyfully to beare the burthens that our outward man refuseth and reiecteth for his weakenesse Beholde howe wee must vnderstande the spirite of a man wil sustaine his infirmitie to wit of man And also Solomon doeth giue it so to bee vnderstood when hee asketh But a wounded spirit who can beare it For against the spirit of man hee setteth a wounded sorowful and grieued and which hath no might the which is the spirite or courage of effeminate persons which are immediatly feared and quake at the shaking of euery leafe and weepe for the least griefe and faint and fal vnder the least burthen that can be laide vpon them It is vnpossible for man that hath such a spirite or courage so weake that he shoulde bee able to beare any thing seeing that his heart faileth him neither is it possible for the outwarde man euer to bee able to resist Let vs then vnderstande howe Solomon doeth heere admonishe vs that wee shoulde not bee afraide for the greatnesse and heauinesse of afflictions which happen vnto vs in this worlde but that putting our trust in God wee shoulde reioyce euen in the most hardest and troublesome time being certaine that the Lorde wil giue vs a good ende 15 A wise hearte getteth knowledge and the eare of the wise seeketh learning It is commonly saide that knowledge is a faire possession and therefore many doe aspire vnto it and looke after it as they thinke but yet fewe people doe atteine it for many in steade of folowing knowledge to be indewed therewith and to obteine it goe backewarde flying from it as from the pestilence euen as do the simple and idiots in Poperie when they dare or wil not reade the holy scriptures nor heare the pure trueth lest they should bee poysoned ther with and as doe the mockers and contemners which wil not learne so much goodnesse least they should be too wise and breake their wits These fellowes what worldly knowledge soeuer they haue yet are they ignorant what carnal wisdom soeuer they haue yet are they fooles And thus they get not knowledge and so long as they remaine in such fantasies neither can they nor wil they obteine her for she entreth not but into the hearte of the wise as Solomon doth pronounce it saying A wise heart getteth knowledge Wee expounde this same of the pure trueth of the word of God the which onely is worthy to be named knowledge Notwithstāding we do not refuse the knowledge of men and liberal artes which are giftes of God serue this present life but when wee haue learned them perfitly yet are wee blinde and ignorant stil except we haue the pure truth and that we submit and subiect al other sciences vnto the same And therefore for to be partakers of this getting we must not be like vnto brute beastes which haue no vnderstanding but we must haue an hart of vnderstanding and knowledge Solomon doeth teache vs what wee shal doe for to obteine this wisedome and learning when hee saith And the eare of the wise seeketh learning This is that wee shoulde haue a true affection to know the wil of God by his word and that for to attaine this knowledge we should become the schollers and disciples of God and of our Lord Iesus Christ reading the scriptures and hearing them diligently which purely preache the trueth And let vs note that he calleth not them wise which neede not to be taught but those which haue a right affection to learne to bee taught otherwise they shoulde not neede to seeke for learning Let vs also note that forasmuch as Solomō calleth knowledge a getting he teacheth vs that in the same is great profit seeing also that it is gotten by the wise and that he hath his desire thereuppon the which is signified by the hart And also that we must not thinke a wise man wil set his heart vpon a thing of nothing and vnprofitable And as touching the vtilitie and profit of this getting wee haue seene it handled heere before in diuers places 16 A mans gift enlargeth him and leadeth him before great men Solomon hath heeretofore rebuked the couetousnesse and vniustice of Magistrates Iudges and gouernours of the earth And because Pro. 17. 8. 23. that such wickednesses doe reigne and abounde in the worlde and are rooted so deepe in mens heartes that at al times and in al countries they haue spread forth their branches and brought forth their wicked fruites hee is not satisfied with the foresaide reprehensions but to make these couetous vngodly wicked theeues which occupie the seate of God the more vnexcusable hee doeth touche and reprooue them for this that the poore which bring thē no giftes are troden downe and oppressed and as compelled and not of free accesse but onely they which bring giftes are best welcome when hee saith A mans gift c. Heere hee compareth the presenter of giftes vnto a messenger that is thought to bring some good newes or that commeth from some greate Lorde they wil make those stande backe which hinder him to passe and come neere to doe his message they wil giue place vnto him and bring him to the kings chamber and shal be wel receiued not only of the meane sorte but of the king himselfe and of the greatest nobles of his court Euen so is it with him that bringeth giftes he is wil come towardes wicked iudges they wil not let him tarrie and waite at the gate to catche colde or for to be preassed and thrust of with one then with another which come and waite at the gate but the gate is opened so soone as hee commeth and is brought in Hee calleth heere the wicked iudges and magistrates great men because that God hath raysed them vp into authoritie and that they are in so excellent an estate that others are subiect vnto them or that themselues Rom. 13. 1. doe praise themselues and esteeme themselues so much that they thinke none ought to come neere vnto thē except they please Nowe after what sorte soeuer he calleth them greate yet doth hee put them in minde of their office teaching them
that hee esteemeth the poore man walking in his integritie of life to be more happie then the foole which abuseth his lippes This exposition conteineth trueth and dependeth of the former for if the poore man be preferred by God it foloweth that he is in good estate and more happie then the foole 2 Desire without discretion is not good and he that hasteth with his feete offendeth Those which are not instructed in the worde of God but ledde by the sense of their owne corrupt nature and according to the appetite of the fleshe haue diuers and sundrie desires and haste as muche as in them lyeth to attaine to the ende of them and to enioye them They thinke stil it is no hurt to desire that which they haue in their phantasie although they knowe not what the ende wil bee neither if it be profitable for them to obtaine it according to their desire If the worlde reprooue and condemne not suche desires the holie Ghost ceaseth not to blame and reiect them as vnprofitable and wicked saying by Solomon Desire is naught c. And it is in folowing that which God forbiddeth Therefore seeing God hath giuen suche commaundement it is Exo. 20. 17 not without cause that Solomon blameth it For it is not lawful to make that good approoueable which God forbiddeth whose onely wil should suffice vs for the perfect rule of al iustice and equitie Likewise naturally wee perceiue that in desiring we are prouoked to strife and debate if we obtaine not our desires and enioy them at our pleasure And therefore Saint Iames doeth worthily rebuke the couetous But when we see that the antient holie Fathers Iam. 4. 1. as Abraham haue had desires which haue not bene reprooued naye rather haue obtained according vnto them yea more then Gen. 15. 2. 12. 2. 13. 14. 21. 1. 28. 20. 13. Psal 50. 14. Mat. 6. 9. Psal 145. 18. Rom. 3. 9. they could themselues desire Hee desireth it according to discretion as appeareth by the promises and so hee obteineth it Iacob desireth that the Lorde God wil assist him folowing heerein rhe promise made Dauid desireth often to be deliuered from his enemies for hee knewe that God woulde that hee shoulde raigne in Israel Also seeing it is Gods wil that wee shoulde cal vpon him and that our Lorde God hath taught vs to praye and that we haue the promise to bee hearde wee shoulde and ought to vnderstande that Solomon blameth not al desires for hee himselfe hath wished and obtained And in this place he sheweth it also when he saith not absolutely Desire is not good but hee addeth to it Without discretion as if hee shoulde say That when wee wishe for any thing whereof we haue not certaine testimonie in our consciences that the worde of God alloweth it suche wishe is not good It is without fayth which is the foundation of al goodnesse yea the goodnesse of our desires and without the same it is impossible to please God And by consequence hee imputeth it a sinne And for this cause the infidels are frustrate of their desires as many haue Hebr. 11. 6 Rom. 14. 24. prooued it and principally the enemies of God and his people And the holie scripture yeldeth testimonie therof The desire of the wicked shal perishe Likewise that it is not good to desire Psal 112. 10 without discretion Solomon sheweth it when he calleth it sinne saying And he that hasteth He saith the same that we haue expounded but vnder other wordes wherein hee speaketh by similitude For euen as hee that runneth with his feete without any other consideration but that hee come to the ende of his race and atchieue his iourney falleth and stumbleth against them that he meeteth and so doeth them hurt so he that is ardent in his desires and boyling in his affections to doe a thing not knowing whether it be lawful for him or no is not cleare without damage principally of his soule he troubleth hurteth others and so sinneth And to accomplishe his desires hee doeth that wrong to his neighbours which he woulde shoulde not bee done vnto himselfe and he doth them not that good which he is bound to do and which he would should be done vnto him if hee were in the place and estate of his neighbours And which worse is hee giueth not the honour to Gods prouidence which is due theretoo for hee distrusteth thereof and hath al his whole endeuour on his enterprise and affections Hee leaueth God behinde and puts him backe to the ende hee bee not letted to runne after his desires which he would Psal 38. 10. 42. 2. 119. 20. 131 Esa 26. 8. 9. renounce and bee coye to atchieue if hee had God in his thought and desired like the Psalmist and Esay 3 The foolishnesse of man shal peruert his waye And his hart shal fret against the Lorde It seemeth that the wicked prosper and doe their busines wel in this world and therefore they are accompted honest sage wise which thing they desire and couet and enforce themselues to appeare so Notwithstanding in their businesse they neuer come to the ful ende of that they desire And therefore they streine themselues bee it right or wrong to obtaine their owne wil and by this meanes they marre al. First for them for they haue thoughtes and deliberations which proceed from the malice of their consciences the which Solomon calleth follie Eliphas guile and sutteltie and Dauid vanitie Wherevpon enseweth that they can profit nothing Iob. 4. 12. 13 Psal 94. 11. but must of necessitie be frustrate of their enterprises attemptes as one may see by the places afore alledged and as Solomon pronounceth it saying The follie of man shall peruert his wayes c. Secondarily as much as in them lyeth by their follie and wickednesse they doe al manner euil to their neighbours whereas they shoulde doe good and bee sage to profite and helpe them And so they peruert their way practising and doing cleane contrarie to their office and duetie Then as they are peruerse so God is to them peruerse not permitting them to come to the end of their enterprise Psal 18. 27. as they woulde And when they thinke sure to haue an end of the same God ouerturneth al and maketh the wicked feele that it is hee that is troubled disturbeth them to dispose their waies according to the appetite of their follie Yea for that cause he handleth them so rudelie that they knowe not in what taking they are but they feele great resistance whereat they are angrie agrieued and dispited And although it seeme to bee against men onelie that they would deale notwithstanding insomuch as they cast their rage against innocents whose defender God is they fret and fume against him not in wordes onelie but they beare him a grudge also in heart Solomon speaketh so when hee saith And his heart c. One may wel
also king Iosaphat constituted Iudges For this cause the kings Exo. 18. 14. 2. Chro. 19. 5 eies may bee taken also for them which helpe him to administer iustice This while it is not meete to say that it is lawful to referre himselfe to them wholy without taking heede there to himself for if he make no account to looke with his owne eies and his officers doe any vniustice the fault shal bee imputed to him It is meete meete therefore that superiours which appoint officers vnder them regarde neerely what men they bee that they appoint For the rest although euery one ought to helpe his neighbour and defend him so much as is possible from al oppression and violence yet is it not lawful for particular persons which are not in office to place themselues vpon the throne of iudgement for to chase away euil Solomon sheweth it wel when hee attributeth this same to kinges So doeth our Lorde Iesus Christe when hee reprehendeth the Apostle Peter for the cut eare Matth. 26. 52. 9 Who shall say I haue cleansed my hearte I am cleane from my sinne It is written that God created man to his owne image and likenesse whereto Ecclesiastes hauing regarde saith That GOD Gen. 1. 27. Eccle. 7. 30. hath made man iust and right but by vnthankefulnesse and misknowledge by arrogancy and rebellion he hath soone defaced and abolished this image and is fallen from his righteousnesse as is seene in Gen. 3. and Ecclesiastes signifieth it when in this place afore alleadged hee sayeth that men haue sought out many inuentions Now man by his fal is somuch corrupted and made seruant to sinne and death that all his posterity is infected therewith Insomuch that none is exempt from sinne but all are so hardly bound therto that they cannot free themselues And this is not in the outwarde partes onely that hee is suche a one but principally in the inwarde partes which soyle and corrupt the other members And therefore Solomon demandeth not who hath washed his handes or feete or who hath cleansed his body for the outwarde washinges or bodily purginges although ordeined in the lawe serued to no ende but rather were hurtful but that they were instruments to conduct the person to search his spirituall purgation in the blood of Iesus Christ and to knowe that he had neede to bee clensed inwardely but he asketh Who will say I haue purged my hearte I am cleane from my sinne Wherein weee ought to learne that the filth and infection which soileth and corrupteth the person is of the heart and that the prrincipal care that wee ought to haue of ourselues is that wee be pure and neate in our heartes and consciences which thing we cannot attaine to by faith and repentance Let vs beware of resembling the Scribes and Pharisees to whome Iesus Christ obiecteth their Mat. 23. 25. hypocrisie Neuerthelesse the principal meaning of Solomon when hee maketh such interrogation is to shew vs that man be hee neuer so iust and holy ought not nor cannot truely vaunt himselfe that hee is pure and cleane from sinne This hath been shewed by the figures and shadowes of the lawe when it behooued vs so oft to renewe the sacrifices oblations and washings and before Solomon Dauid wel shewed it when hee was so heedeful to aske stil pardon for his sinnes It behooueth vs also to learne so of 1. Kin. 8. 46. Eccle. 7. 21. Psa 19. 13 14. 25. 6. 7 11. 51. 3. 4. 5 Luk. 18. 1. Mat. 6. 12. Luk. 18. 9. 1. Ioh. 1. 8. 9. 10. Esai 64. 6. 8. Psa 143. 2. Rom 7. our Sauiour when hee wil that one pray without cease and hee teacheth vs to demaund pardon for our sinnes And when he sheweth by the similitude of the Pharisee the Scribe that man ought not to trust in himselfe It is meete we learne it also of Saint Iohn Knowe wee therefore that wee ought not to vaunt of our cleannesse but in al humilitie and mistrust of ourselues say with Esay We are al as filth and doung and al our righteousnes is as a spotted peece of cloth c. And therefore wee shoulde pray with the same Prophet Nowe goe too Lorde thou art our Father we are the claye and thou art hee which formest vs and we are al the workes of thy handes Lord be not so angrie against vs neither remember our iniquities any more And with Dauid Lorde enter not into iudgement with thy seruant c. And that wee perceiue clearelie as Saint Paule did that there is no goodnesse in vs. Thus dooing wee shal not proudly vaunt ourselues to haue purged our heartes but wee shal bee humbled and then GOD will exalt vs. 10 Twoo manner of weighies or twoo manner of measures both these are abhomination vnto the Lorde When Marchants which seeke to enrich themselues by the hurt of others vse wicked and vnlawful fetches which they cal subtitle to the end to disguise the commodie and set it foorth to make it appeare better then it is or of more measure and weight or selling it dearer to the simple then to the skilful they thinke not that God regardeth it much lesse that hee taketh ill the iniquitie which they commit in deceauing their neighbours selling them as deere as they can either with disceite or with lesse weight or measure then is lawful they perswade themselues that God hath other thinges to doe then to to settle themselfe to see if there be true dealing amongest merchantes or no for they thinke that it is but aduenture or fortune or suttletie or diligence which is the cause of making a man riche This while although in crauing their trade of fraude and trumperie of theft and robberie they acknowledge not God as they ought to doe neuertheles they are greatly to blame because they doe against their owne consciences For they woulde be loath to haue one vse them so and woulde soone condemne as wicked al suche as vse suche traffickes were it not that they were of the same trade and studie to get profite thereby But when God hath a care ouer hearbes and litle birdes yea ouer the heares of our Mat. 9. 26. 10. 29. heades which wee esteeme no great matter it is good to vnderstande that hee regardeth wel howe men vse vs and taketh it not in good parte if one beguile vs or pil and powle vs but hath in hate and abhomination them which vse fraude and disceite Solomon sheweth it saying Twoo manner of weights c. Heere wee see howe for the iniquitie of the disceitful things without sense dead which can do neither good nor harme are abhominable before God much more they which so abuse them Which thing Solomon also wil that we should vnderstande by this present sentence Also it is good reason that such disceiuers be abhorred of the Lord. For asmuch as in them lyeth they falsifie them for weights and measures are the woorke of
perfect for the remission of their sinnes whereat they were sore agreeued and displeased And then when hee gaue the tenne commandementes hee ordeined sacrifices which is a good argument that they were acceptable too him as is seene in Leuiticus I haue spoken specially of the faithful which are neither hypocrites nor ambitious nor theeues nor murderers For although the faithlesse full of al iniquitie violence extortion did offer oblations and sacrifice which had great apparance of holynesse and religion and that they shewed by Ceremonies that they had a meruellous great zeale to the seruice of GOD neuerthelesse their sacrifices pleased not the Lorde but rather prouoked him to wrath and anger and he despised them as thinges abhominable but hee willeth that the wicked shoulde turne from his euil wayes refraining to doe iniurie and violence and giuing himself to al right and equitie in restoring to euery man that which belongeth vnto him helping the oppressed and afflicted Psa 40. 7. 50. 7. and deliuering them from the handes of those which doe them wrong which thing apperteineth principallly to kinges and superiours of the earth but it is meete also that euery one apply himselfe therein as much as is possible And so his workes shal be agreeable to the Lorde more then al the oblations of beastes or fruites of the earth Solomon pronounceth it thus in briefe saying To doe iustice and iudgement c. Hee sheweth vs in one worde that which wee haue principally to doe to the ende wee studie not on thinges which haue a faire apparance outwardly and bring no profite aide nor succour to the poore afflicted Also he reproueth in briefe the kinges and gouernours of the earth which are hypocrites as were the Scribes and Pharisees which are oppressours Hee reprehendeth likewise all hypocrites which loue to bee seene and praised and in the meane while haue no care of their Mat. 22. 23. 25. Esa 1. 10. 23 neighbours as are in the Papacie the eaters of the crucifixe as also are they which come to sermons of the worde and communicate the Sacraments and yet sticke not to bee replenished with fraudes deceites in humanitie and crueltie Wherefore let vs not thinke that Solomon reproueth sacrifices vnder the which he comprehendeth al the works commauded in the first table but onely the abuse committed therein neither is he contente that one doe iustice and iudgement for one ought principally to mainteine the honour and glory of God and to obserue true religion which is commanded vs in the first table But by the workes of the seconde Table the obseruation of al the lawe is set downe for if wee abstaine to doe iniury to our neighbours if in asmuch as in vs lyeth we doe succour them which are oppressed and deliuer them if finally wee imploy ourselues to doe the workes of charitie we giue signification of the feare of God by the which the fruites of iustice iudgement charitie are brought forth And therfore although one cānot loue god vnles hee loue his neighbour notwithstanding this is not to say that the loue of God proceedeth of the loue of his neighbour But if wee loue God truely it is necessarie that we loue our neighbour As also wee haue the commaundement of him That hee that loueth God loueth also his neighbour It is true that if we loue our neighbour we giue a signe that wee loue God for the loue that we 1. Ioh. 4. 20. 21. Rom. 13. 10. beare towardes our neighbour is the fruite which bringeth foorth the loue which wee haue to God warde And so when Saint Paule saieth That hee which loueth his neighbour hath fulfilled the lawe hee exempteth vs not from the workes of the first Table for his intent was to speake in this point of the duetie which the lawe commandeth vs to doe to our neighbours whereto wee woulde not applye ourselues if wee did not loue them but louing them truely we doe to them al duetie And meane while it is true that the lawe is accomplished by charitie towardes our neighbours the which proceedeth not but of the loue that wee haue to God and therof yeeldeth testimonie as the effect doeth of the cause 4 An high looke and a proude heart which is the lanterne of the wicked is sinne When the wicked allowe of themselues in their owne hearts and that they think they are somewhat more excellent then others they cannot guide themselues but they must giue some outwarde signe of this pride and arrogancie and persuade themselues that in so doing they doe wel and by this meanes keepe their credit and come to the ende of their attemptes gallantly but in suche sorte of dealing they abstaine not to do iniurie and violence to their neighbours against whome they lift vp themselues fiercely and take ioy and delight therein And so there is great wickednesse in their proceedings estate and ioye Solomon sheweth it by this worde sinne when he saith An high looke and a proude heart c. Wherein we haue to note first of al That an high looke as al other brauities and pompes of the bodie is a signe and token of the pride which is in the heart And therefore one calleth it pride and it is sinne as it is iudged naturally to bee without the scriptures for men wil say Beholde a great pride to wit when one seeth any to bee very glorious and beare his head on high or vse any other gesture contrarie to humilitie and lowlinesse And they wil say hee hath a stoute and loftie heart Therefore with nature the Scripture imputeth this to pride and blameth and condemneth it and threateneth to destroy it as hath beene seene to happen to some who haue bene destroyed for their pride which they shewed by outwarde gesture And because wee wil not be so beaten downe by the wrath of the Lorde it be hooueth vs to humble ourselues as wel in our hearts as in our gesture and dooinges so that wee may protest Lorde I Esa 2. 11. 3. 15. 5. 14 Dan. 4. 26. 5. 22. Psa 131. 1. am not high minded I haue no proude lookes c. Thus dooing humilitie shal be deemed a vertue in vs and we shal be exalted of our God Note secondly that the pride which is betokened by high lookes and a proude heart is called the Lanterne of the wicked because they guide themselues by the same and therein place their ioy and pleasure for they think they should not doe their businesse halfe wel if they shoulde not seeke by pride to extoll themselues aboue others Note we thirdly that of the proude heart proceedeth the high looke with al the other fruites of pride which are in great number which we ought to take to be comprehended heere vnder one kinde Let vs note finally that seeing the lampe of the wicked is imputed as sinne to them they make of vice vertue so contrarie Esa 3. 20. 5 The thoughts of the
with malice and wickednesse and shewing it in their conuersation with the which they are wel pleased And vsing themselues in this sorte they florish and prosper in outwarde apparance they haue their desires and wishes and liue at their ease as it is seene and hath beene alledged by the scriptures Contrariwise they which are wise indeede and folowe righteousnesse haue often miserie and calamities whereby it commeth to passe that they are tempted too doe as the foolish and wicked doe to haue part of their prosperity But Solomon sheweth them that if by the wisedome of the hearte they will speake of righteous thinges as belongeth to them they ought not to obey such temptations saying Let not thy heart be enuious agaynst sinners Heere Solomon teacheth vs in briefe that which Dauid treateth amply in the. 37. Psalme wherein wee haue to note that to be enuious against sinners is in regarding their temporal prosperitie to be agreeued at our owne miserie and not to care what wee doe so we may attayne to their ease and doe as we thinke they doe And so vnder this worde of enuie or zeale or affection wee vnderstand that Solomon comprehendeth the prosperitie of the wicked and signifieth that they are happie according to the outwarde apparance for why one seldome enuieth the poore and miserable neither coueteth to be in their estate but rather detesteth them flyeth their companie as much as is possible For it seemeth that one shal come thither but too soone Also by this worde Enuie or affection Solomon sheweth that hee speaketh to them which are miserable according to the worlde for they which are at their ease thinke not on other mens estates to desire them except they bee vnsatiable gluttons which knowe nothing what they ought to doe Note wee secondly when hee putteth the feare of the Lorde against euuie or zeale that they which suffer thēselues Prou. 16. 6. to bee caried away by such enuie or affection haue no feare of the Lorde for by the same they withdrawe themselues from euil And when one desireth to prosper as the wicked doe there is no euil whereto he giueth not himselfe to come to his desires And when after hauing spoken heere afore of the wisedome of the heart and speach of righteous things hee admonisheth vs to the feare of Lorde hee sheweth that if wee doe not feare the Lorde wee are voide and naked of all wisedome and righteousnesse and although it bee necessary and that otherwise it cannot bee but the feare of the Lorde is permanent yet neuerthelesse when Solomon addeth Continually hee saith no superfluous thing but expoundeth to vs more clearely the true nature of the feare of the feare of the Lorde and sheweth vs that if wee feare the Lorde truly wee shoulde continue in wisedome and righteousnesse And although according to the outwarde apparance sinners floorishe and prosper and that miseries assaile on al sides them which feare God as though they shoulde perishe without redemption and that there were no ende of their calamities Notwithstanding those which feare the Lord haue an hope of the which they shal not be frustrate 18 For surely there is an ende and thyne hope shal not bee cut off Albeit the sense be very true that the calamities of the iust men which feare God shal haue ende and that without al fault as one may confirme it when Solomon saith And thyne hope shall not bee cut off Yet notwithstanding it is no inconuenience to say that Solomon yeeldeth a reason why one should not enuie sinners when he saith For surely there is an ende c. The cause why one is enuyous against sinners is because at al times hee hath seene them prosper and yet seeth them and it seemeth that they shal doe so stil But there wil be an end and that shortly as Psal 37. it is wel declared vnto vs. Wheretoo Solomon accordeth saying For surely c. Which thing might wel afray sinners and make them loose their courage if they had any sense at all For if there bee as it is very true an ende of their prosperitie it followeth that they perishe without redemption seing that all their endeuour is in that which is of no indurance And so the ende shal be taken heere for depriuation of al prosperitie as also one may vnderstande it when Solomon putteth the hope of the iust a contrary to the ende and saith That it shal not be cut off When hee attributeth hope to him which feareth God he sheweth that those which walke in doubt distrust are nothing worth although they make a faire shew of holinesse and iustice as doe those which feare God by the commandements of men He sheweth also that it is the common vse of them which feare God to haue afflictions in that that hope is ioyned Esa 29. 13. Rom. 5. 3. 4. 8. 25. Iam. 1. 2. 3. to patience which proceedeth of tribulation What afflictions then soeuer happen vs let vs bee patient And our hope shal not bee cut off For dooing so wee shal not bee of the number of the wicked which are threatened to bee cut downe as the grasse but wee shal be borne anewe of seede incorruptible which shal remaine for Psal 37. 2. 1. Pet. 1. 23. euer 19 O thou my sonne heare and bee wise and guide thyne heart vprightly in the way When our wisedome and vnderstanding consisteth not but in the worde of God as hath often beene saide and as it hath beene Deut. 4. 6 alledged It is not without cause that Solomon inuiteth ech one of vs to heare desiring that by hearing we may become wise And that we may be the more careful to obay him hee is not content to say Thou whosoeuer thou art heare but O thou my sonne heare In calling eche one of vs his sonne hee sheweth his greate charitie towards vs. And by the same he presseth vs to giue him our hearts inclyning ourselues to folowe willingly his admonitions and instructions Hee sheweth also with what affection Pastours and Ministers of the Church ought to beled towardes the Lords flock which is that they beare themselues as fathers towardes their children so to leade them the more easily to the obedience of the word As S. Paule likewise doeth it in many places He wil that hauing heard we become wise for he saith And be wyse As hee hath admonished vs heeretofore And afterwardes that by this wisedome wee doe our duetie as wee ought to doe For hee saith And guyde thy heart vprightly c. And so wee vnderstande that the worde is not preached vnto vs to liue in negligence and ydlenesse but that by the same hauing learned to bee wise wee may bring foorth the fruites of wisedome which is to guyde ourselues vprightly in this worlde yeelding God the honour which hee asketh vs by his lawe and dooing pleasure and seruice to our neighbours according as hee commandeth vs by the same See heere the way in
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
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
of thy trouble and I wil deliuer thee And as hee hath promised so wil hee also perfourme the same faithfully as diuers Saintes haue tried it by experience Nowe both folowing of the promise and also experience Solomon pronounceth But hee that trusteth in the Lorde shal be exalted Hee compareth trust in the Lorde vnto a strong and high Tower or vnto so sleepe and so high a rocke that no man can ascende vp to the same so that if a man can come thither hee shal be out of the dangers of his persecuters And heerein hee doeth welshewe vs that it is in God that wee ought to put our trust and confidence if we wil be deliuered from feare and set out of daunger and be in safetie And it is not in this place onely that the scripture vseth this comparison to teache vs where we ought to put our trust but also in diuers other places it calleth God Psal 18. 3 31. 4. 71. 1. Pro. 18. 10. a strong and wel fenced Citie a strong Tower a Rocke an high place and suche like names The name of the Lorde is a strong Tower the righteous flyeth vnto it and is deliuered And also without comparison the scripture doth openly declare vs that if we put our trust in God we shal not perishe but shal be deliuered from al dangers And albeit that in trusting in the Lorde we Psal 33. 34. 91. haue cause to be assured and to be farre from feare because we haue an Almightie Sauiour yet distrusting ourselues let vs worke out our saluation in feare and trembling Phil. 2. 12. 26 Many doe seeke the face of the ruler but euerie mans iudgement commeth from the Lord. The Kinges Princes Rulers and Superiours of the earth are of a great Maiestie as wee ought to vnderstande when God placeth them in his throne and that hee calleth them Gods and sonnes of the most highest And therefore we must take good heede from making Psal 82. 6. the rest of men his companions for besides this that we shuld sport and iest with God the which is in no wise lawful but ought chiefly to be auoided we should be in danger to be consumed For as a litle whelpe thinking to playe with a Lyon would at the last anger him hee should be deuoured by him euen so a King or a Ruler wil not long delight to haue a person of a meane and lowe state to be his familiar and as it were his companion Yea also though for a certaine time a King hath counted a man for his father and shal so haue called him at the last hee wil be grieued and cause him to be taken as we haue seene in our time the example therof The Kings and great Lordes of this worlde are like vnto wilde beastes and are Pro. 16. 14. 19. 12. 20. 2. compared vnto Lyons and vnto such as bring the message of death But albeit they are such and that there is but too much experiences thereof yet forasmuche as they counterfaite the magnifical and liberal in giuing great giftes presents vnto their whores bawdes flatterers and tale bringers and where there is no neede for this cause many desiring to goe forwarde and make their profite and to waxe riche labour to come neere vnto them and to please them And as wee haue seene many doe bowe before the face of the Prince and euerie man is friend to him that giueth And according Pro. 19. 6. hereunto Solomon saieth nowe Many doe seeke the face of the Ruler c. Thus dooing they thinke to belitle Kinges and to be raised vp but forasmuch as the Kinges heart is in the handes of the Lorde and that he turneth it as best pleaseth him wee must not therefore thinke to make our state better yea though the Kinges and Rulers did beare vs the best face and countenance in the worlde for the Lorde turneth the heart of Pro. 21. 1. the King to whatsoeuer pleaseth him And according thereunto hee saieth now But euerie mans iudgement commeth from the Lord. And thus hee can obteine nothing of the Ruler whose fauour hee desireth but what God hath giuen him The iudgement then in this place is taken for that that God hath iudged and sent to euerie man as it is so taken Deut. 18. verse 3. What fauour soeuer the great mē of the world do beare vs let vs take heed vnto the prouidence of God and let vs depende wholly vpon this same and so dooing he wil iudge vs and sende vs suche so prosperous state as hee shal knowe to be expedient for vs. 27 A wicked man is abhomination to the iust hee that is vpright in his way abhomination to the wicked Albeit that al men are of one flesh and of one blood and that more is al are created and made like to the image and likenesse of GOD the which wee ought to haue in great reuerence and to holde it deare and for this cause doe wee beare honour one vnto an other and doe not contemne no man howe vile and lowe soeuer he be before the world yet there are some which of set malice and of a shameful obstinacie do drowne themselues in al dissolutenesse leaudnesse are delighted to despight God by their misdeeds and transgressions and to oppresse their neighbours by wrong dooings and cruelties by polling and pilling by lying and slaundering false swearing and false witnesse bearing and chiefly rise vp against the weake and feeble against the simple and innocent And in this manner so muche as in them lyeth they corrupt and put out the image of God in them and also in their neighbours whom they labour to loose destroy And so they shew themselues wicked and vngodly and vnworthie of that image and therefore they are abhominable before God as hee hath wel shewed when hee cursed Caine destroyed the world by the flood ouerthrew Sodome and Gomorrhe and drowned Pharao al his armie in the red sea and that he rooted out the inhabitants of the land of Canaan before the face of his people and when by the infidels he tormented the children of Israel and sent them into captiuitie amongst the idolaters and that nowe they are stil in an horrible confusion And as we see this same by examples euen so also may wee knowe it by the testimonies of the scriptures amongst other places by the curses that God pronounced and by the threatnings that he maketh in diuers places by his Prophetes We haue had diuers sentences also thereof in this booke of the Prouerbes And as such wicked men are abhominable before God the Lord euen so are they which giue themselues to walke in the right wayes of the Lorde and delight and take pleasure therein not wel pleased with these wicked men but as Solomon saith A wicked man is abhomination to the iust And this commeth chiefly because that the wicked are enemies of God as is shewed vs. For
pride of our harts when he saith Before destruction the heart of man is hautie c. When hee pronoūceth this sentence he sheweth vs that we should abhorre pride and arrogancie not onely that wee shoulde shewe ourselues so by wordes by workes by gestures and behauiour but chiefly that the roote should be such from whence such fruites do come the which lyeth in the heart possessed with hautie hie thoughts deliberations inuentions desires but we perswade ourselues that wee are something Seing that for such hautinesse he pronounceth that destruction shal folowe the which we in no case desire but do shunne and feare it he doth shew it as is said that wee should detest pryde so that we might truly say Lord I am not high minded I haue no proude lookes Thus doing we shal abace ourselues walk in humilitie of minde the which shal make vs honorable shal exhalt Psa 131. 1. vs vp to glorie for the which to attaine and come too we must not labour to shew ourselues to put forth ourselues after the manner and custome of the worldlings who counterfayting the humble minded do praise themselues and also woulde bee praised of other either for their riches or for their knowledge or for their race and kindred or for their credite and authoritie but we must pul downe our harts nothing esteeming ourselues and it is necessarie that we shoulde suffer the worlde to count and holde vs as vile and abiects For Solomon saith Before glorie goeth lowlinesse Albeit that many as Abraham Ioseph Moses Dauid others after hauing bin despised yea persecuted haue beene raysed vnto temporal glorie yet by our lowlines and humblenesse let vs take diligent heede not to looke for and desire the same but if walking in true humilitie of minde and being cast of persecuted it shal please God to rayse vs vp vnto temporall glory and to make vs honourable before men as he hath done these good men let vs vse it as though wee had it not The which we shal doe if being raised wee shal procure and seeke the honour and glorie of God the profit and saluation of our neighbours and if wee haue not set our affection vpō this worldly glory we shal aspire and mount vp to the heauenly and eternal for also it is the same which doeth chiefly folowe lowlines And also the holy Scripture doeth not teach vs howe to come vnto glorie by seeking honours and high roomes of this world the which are good prouided that wee obteine them without desiring them and beeing placed doe behaue ourselues therein rightly but by teaching vs to haue patience when we are despised hated and persecuted in the world knowing that such lowlines shal not long continue and that after the same we shal enioye inestimable and eternall glory As touching the rest wee might heere alledge that which was sayde Chap. 16. verse 18. 19. 13 He that answereth a matter before he heare it it is folly and shame vnto him They that haue nimble and light tongues and can readily saye whatsoeuer cometh into their minde doe greatly delight to babble to reason to pronounce vaine friuolous foule filthie infamous vngodly and wicked thinges and are so swift and readie to speake that they cannot suffer another to ende his matter yea hardly to beginne and yet they would be counted wise and labour to cast of al shame from them as though they did wel deserue to bee praised and honoured for their readines or rather hastines of their vndiscrete babbling And indeede they which are like vnto them or which affect such babbling doe praise them and woonder at them as though they were very eloquent and were an honorable thing and woorthie of praise to haue such nimblenes in tongue But the holy Ghoste by Solomon doeth pronounce that they are but fooles and vnshamefaste when hee saieth Hee that answereth a matter before hee heare it it is follie and shame to him If they wil not or cannot confesse themselues to bee such in this life and learne to heare and to holde their peace til neede requireth them to speake and that they knowe what and howe they ought to speake they shal at last bee confounded and bee silent before the greate iudge whome they ought to honour by their tongues in pronouncing with discretion and modestie things worthy of subiectes and seruantes of God And then they shal knowe that they were fooles and vnshamefast but it shal be too late such knowledge shal nothing profite them but for greater torment Wherefore forasmuch as it is needful to flye follie and vnshamefastnesse and that we shoulde feare to bee counted fooles and vnshamefast let vs not offer to speake before wee haue diligently hearde let vs looke first to bee disciples before wee take in hande to teache Let vs marke the Psalme saying not Come children and speake but Come hearken vnto mee I wil teache you the feare of Psal 34. 11. the Lorde Wherein hee declareth that they which offer themselues to speake before they bee taught haue not the feare of God and that it is not possible that there shoulde come out of their mouthes any thing but euil Let vs then take heede that wee offende not Psal 39. 2. Iam. 1. 19. 3. 2. with our tongues c. And because that it is a greate perfection in man to rule his tongue wel and that wee cannot of ourselues attaine theretoo wee ought therefore to pray vnto the Lorde Set a watche O Lorde before my mouth and keepe the dore of my lips Psal 141. 3. It is the duetie of subiectes and of ignorant persons chiefly to heare Therfore let children seruants and maides learne heere to bee silent and to hearken but principally for to giue obedience vnto them which may commande them As concerning the rest wee might heere apply that which hath beene saide before chapter 17. ver 27. 28. 14 The spirit of a man wil sustaine his infirmitie but a wounded spirite who can beare it The afflictions are not only troublesome to them which know not God but also to the elect and faythful as wee may see it by the fearefulnesse and trembling that they haue had and by the complaintes they haue made and by the admonitions which are made to them amongst other we may alledge Abraham Iacob and Danid who were excellent men But albeeit that the fleshe is troubled and grieued and mourneth vnderneath his burthen yet neuerthelesse a man of a good spirite knowing indeede that al commeth to him from the hande of God taketh a good heart and beareth patiently and ioyfully the euil he suffreth Solomon doeth thus pronounce it when he saith The spirit of a man c. Heere the spirite can not be taken for the soule for al men haue soules and for the greatest parte of them they doe not patiently beare the euil that God doeth sende them but wee wil take the spirite for that