by keeping of his commandements And herein it differeth from the tree of knowledge of good euil whose fruit maÌ„ eating brought death into the world and depriued himselfe and all his posteritie of life We must then take this tree of life and holde it by Fayth and obedience to the worde of the Lorde and not desire any thing that hee forbiddeth and which is not acceptable vnto him as we are taught by his lawe and his Gospel Thus doing wee shal be happie as Solomon concludeth saying And blessed is hee that reteyneth her This particle and is as muche as then as if he did say TheÌ„ blessed is he c. He saith not blessed is he which is counted amongst wise men and deferreth himself to their Wisdome but hee sayeth Blessed is euery man that reteineth her himselfe and liueth thereby as in the world they wil not iudge him happie that suffreth himself to dye with hunger in the midst of his goods and will onely content himselfe to see others eate and wonder at them that eate and satisfie their hunger As such people are right worthie to bee esteemed foolishe and madde and deserue to drye and fal away euen so also are they worthie which content themselues onely to esteeme wel of wise men and wonder at them With suche kinde of people is poperie sâ—uffed and â—here is no smal number of them besides in other places Wherof it foloweth that the world is full of cursed people and that the number of the blessed is verie small for of ten thousande hardlie shal one be found that wil take hold of this tree of life reteine her to refresh himself with her fruites and to enioy her reuenew The world is wonderfully out of tast it had rather eate the fruite whereby at the last it shal feele what benefite it hath forsaken and into what euils it hath cast it self headlong We also are all of this nature in as much as we are the children of Adam who contented not himselfe to eate of the fruite that GOD had permitted and giuen him but against the wil of God would taste of the fruit of the tree of knowledge of good and euil whereby after wardes he knew what riches hee had lost and into what miserie hee had cast both himself and al his posteritie if God of his goodnes mercie had not sent a remedie by our Lorde Iesus Christ of whome this tree of life was a figure For it is he which is the true Wisdome the euerlasting Word of God wherein life remained If then wee will liue be blessed wee must take Iesus Christ for our tree of lyfe wherwith our soules should be nourished eternally 19 The Lord by VVisedome hath laide the foundation of the earth and hath stablished the heauens through vnderstanding 20 By his knowledge the depthes are broken vp and the cloudes droppe the dewe 21 My Sonne let not these things depart from thine eies but obserue VVisdome and counsell 22 So they shal be life vnto thy soule and grace vnto thy necke To the end that we should not iudge that the Wisdom which Solomon doeth so carefully commend vnto vs attributing great vertues excellent graces vnto her is a thing fained in the braine of men and that it doeth perishe with them and for this occasion should be led to mistrust her and to despise her and therfore he doeth declare vnto vs his eternitie diuinitie power For if the Lorde haue builded the earth by Wisedome c it foloweth first that she is before al creatures so she is eternal and forasmuch as there is none but God that is euerlasting we must vnderstande that Wisdom is of one diuine essence with God and consequenâ—ly of all one power When Solomon speaketh thus of wisedome he doeth attribute â—he creation ordering and gouernment of al things aswel heauenly as earthly vnto her and therein he sheweth that it is the eternal worde wher of moâ—es speaketh Whereupon we must vnderstand Gen. 1 5. Iohn 1. 1 that this wisedome is the euerlasting Sonne of God our Lord Iesus Christ And so by these wordes Solomon allureth vs to put al our felicitie al the hope of our saluation al our ioy pleasure in Iesus Christ and that hee only should be our contentation and satisfying so that we shoulde not desire other riches nor treasures but that he should be vnto vs al in al as he only hath creaâ—ed things ordered al things ordered al and holdeth al in his power And if in this â—orte we take him vnto vs and holde him fast then blessed are we for we shal want nothing Nowe that by these woordes of Solomon we shoulde be induced to knowe the eternite diuinitie and power of wisedome to ioyne ourselues vnto her and to put al our trust in her wee may learne the same by other places of the scripture in the which the holy Ghost willing to turne vs from the vaine trust of Idols and to make vs leane vpon one God onely doeth attribute the creation of the worlde the disposing guyding Gen. 1. 1. Esa 40. 26. 42. 5. 44. 24. 45 18. Ier. 10. 12. and gouerning of al things vnto him It is then the maner of the scripture to set the creation of the worlde before vs when it endeuoureth to induce vs to put our trust in God and also when we make confession of our faith wee confesse that God is maker of heauen and earth As touching the rest when wisedome hath so holpen and stil doeth mainteine al things which are created for man his sake and doe serue him we ought to vnderstand thereby that she wil not forsake vs seeing that wee are much more excellent Mat. 6. 26. then the things which are created for our vse and seruice For if God take care of things that are lesse then we by a stronger reason he wil assist vs in al our needes Moreouer when wee see the earth so stedfastly settled and that it vpholdeth greate buildings and high mountaines without any remoouing that it beareth both great and smal trees and bringeth forth al greene things for foode to man and beast that the heauens with their hostes doe continually keepe their course without shaking and wearinesse that out of the deepes do rise the springs of waters from whence the welles riuers pondes and sea doe come for the necessitie both of man and beasâ—es and that we see also that to giue vs abundance and greater fruitefulnesse the cloudes drop downe the raine to moisten and to make the earth fat and that of all these thinges there is none in our power that by our thought and care wee can in no wise further them we must confesse it is God onely that worketh by his wisedome though he would haue that man should labour and that he vseth man as his instrument And therefore with knowledge we must confesse O Lord how manifolde are thy workes in wisedome hast thou made them
presently admonisheth vs of the same Then seeing wee see that the scripture speaketh so often of the feare of the Lorde and that they recommende it to vs so carefully knowe wee that it is the principal thing that God requireth of vs for by the same wee are turned from al euill and followe the good that hee commandeth vs. Knowe wee also that wee are so obstinate and stiffnecked in our disobediences and rebellions that it is great neede to mollifie our heartes by often admonitions of the feare of the Lord. Fourthly because in this worlde with religion we haue need to liue in peace and tranquilitie to keepe ciuil order Solomon teacheth vs howe we ought to keepe it when he warneth vs too feare the king not as the wicked criminals which feare the gibet more then the men of iustice who are comprehended vnder the name of King but as Saint Paule and Saint Peter teach vs. And so although Solomon ioyne the feare of the king with the feare of the Lorde Rom. 13. 1. Pet. 2. 13. yet neuerthelesse wee ought not to feare iudges and rulers as God but according to God and for his sake and wee ought to know that who so despiseth the Magistrate hee hath no feare of the Lorde but is disobedient and rebellious to him Know wee also that seeing the feare of the king is ioyned with the feare of the Lorde that Magistrates are as assisters or Liefetenants of God that they ought to represent him and haue his image so imprinted in them that it may bee seene in their administration And therefore when Solomon teacherh vs to feare the king he sheweth couertly that mē of iudgement ought to bee wise vertuous true holy and iust Fiftly because there are many which despise both God and the king and scorne all religion and ciuil order and that it is right dangerous to bee familiarly conuersant with them least one should bee in the way to resemble thē for this cause Solomon forbiddeth vs their company and acquaintance saying Meddle not with them that are disguised They which haue not that apparel which they ought to haue and weare that which is not conuenient for them are disguised and men cal them so Now it behooueth vs al to be clothed apparelled with the feare of the Psal 2. 5 Pro. 1. Lorde as wee may vnderstande it by many places They therfore which despise the feare of the Lorde and of Magistrates are by good right called disguised Some cal them vnconstant and mutable and it is not without cause for the worde that Solomon vseth signifieth so And also indeed they which feare not the Lorde nor the Magistrate are neuer firme in a good purpose but turne to vanitie follie wickednesse and dissolutions For seeing that by the feare of the Lorde one refraineth from euil and that it is the beginning or principal point of wisedome it cannot be but they which reiectit must be vaine foolishe wicked and by consequence vnconstant and mutable Others cal them seditious because they reuolt from the commandement of God and of the Magistrate and doe the contrarie Of suche men the acquaintance and familiaritie is verie dangerous not onely because in folowing them one is rebellious to the Magistrate who beareth the sworde to punish corporally the rebels and seditious but also hee is in danger to loose his soule seeing that such disguised vnconstant and seditious and with them their adherents goe to perdition sooner then they are aware of or then they would as Solomon sheweth it saying 22 For their destruction shal rise sodeinly and who knoweth the ruine of them both Because we haue seene at al times and yet doe see that the wicked contemners and scorners of God and of al good policie flourishe and prosper and that according to carnal sense and humane apprehension it seemeth that their glorie and triumphe indureth long For this cause if wee wil beleeue Solomon or rather the holie Ghost as we ought to doe let vs renounce our sense and vanquish it to the ende that it let vs not to knowe and vnderstande that the wicked are not long in glorie triumph and prosperitie but that straight way they come to perdition and sooner then they or others can perceiue it or knowe it As Solomon signifieth when he asketh And who knoweth the ruine of them both That is to say of the wicked malicious peruerse of whom he hath spokē here aboue of the disguised vnconstant seditious of whō he hath also spokē Or of the two that is to say of them which feare not God and which feare not the Magistrate Noe knewe not the ruine of the worlde by the flood to come but that God reuealed it to him and the worlde thought not of it as Iesus Christ pronounceth it Lot Mat. 24. 38. 3. Luk. 17. 28 19. Exo. 33. 5. Psal 73. 18 19. Psal 30. 12 13. 47. 9 10. 11. Mat. 24. 44. 48. 1. Thes 5. 2. 3 Psal 9. 4. 5 2. Pet. 3. 8. Rom. 8. 18. 2. Cor. 4. 17 2. Thes 1. 7 also looked not for the subuersion of Sodome to be so neere nor the inhabitantes of the same Solomon therefore speaketh truely when he saieth For sodeinly c. Hee speaketh according to the threatning of the Lorde yee are a stifnecked people I wil come sodeinly vpon thee and destroy thee c. And to comprehend this wel it behooueth vs not to regarde the space of time wherein the wicked prosper but wee ought to consider and knowe that al thinges be they neuer so farre off are nowe present with the Lorde Also it behooueth vs to beleeue that as the sufferances of times present are not worthie of the glorie to come for our tribulation is of smal indurance and verie light and bringeth foorth meruellously in vs a weight of eternal glorie also the glorie triumph power and ease of the wicked their delightes and prosperities are not of long indurance and are nothing in respect of their ruine and perdition which shal be for euer For the Lorde Iesus Christ shal appeare in heauen with the Angels of his power and in flames of fyre working vengeance on them which knewe not God c. Who shall suffer payne that is to wit eternal perdition c. There is great difference betweene the longest space of time that men can imagine and a perpetuitie which is incomprehensible to vs insomuche as it hath no ende Notwithstanding neither seeing it nor comprehending it by our humane sense and natural reason it behooueth vs to beleeue it for God which is veritable reuealeth it to vs by his worde 23 Also these thinges appertaine to the wise It is not good to knowe any mans face in iudgements Solomon heeretofore hath put foorth to vs many sentences so excellent that we ought not nor may not iudge but that they are proceeded from great wisdom and as they are proceeded therefro so they are also profitable to teache wisedome
neere slipt For I fretted at the foolishe when I sawe the prosperitie of the wicked Againe Loe these are the wicked yet prosper they alway and increase in riches The elect and faithfull ones haue such like temptations but to the ende that they shoulde take heede from beeing ouercome with them Solomon giueth also the fift commaundement of mercy saying Be not enuious for the wicked man Therfore if wee wil folowe mercy wee must put far from vs the desires and affections to bee like vnto the enuious man and the man that suffers himselfe to bee caried about by his lustes and runneth after them with might and maine and cares not what hee thinketh or saieth or doeth whether right or wrong so that hee may come to the ende of his enterprises And because there are some that make themselues beleeue that they would not bee like the enuious and yet folowe their manners to the ende that wee shoulde not deceiue ourselues with them Solomon doeth warne vs to choose none of their wayes Whereunto wee must obey nothing declining from the right way albeeit wee finde therein great incombrances and that wee must suffer much euen to the vttermost after the feeling of the flesh Al those are like vnto these enuious men which doe choose such kinde of life as bringeth eyther spiritual or temporal hurte vnto their neighbours To auoide then the calamities of this present life and to liue easily wee must not wander out of the right way forsake mercie And to make vs more willing to obey his commaundement Solomon doeth bring vs reasons for to feare the enuious and to comfort the vpright shewing that the wicked cannot long endure and that the good shal not be alwaies in misery but that shortly they shal be deliuered therefrom The first reason is For the frowarde c. Hee whome before hee called enuious hee nowe calleth frowarde because that through his frowardnes wherevnto hee is accustomed hee goeth backewarde and falleth from the right way and therefore albeeit that he esteemeth himselfe and is honoured of the worlde which knoweth not what kinde of people are to bee praised hee is abhominable before the Lorde who can surely in due time suppresse his enuiousnes and cast it farre from him and depriue him of his helpe without the which nothing can stande Thus the enuious which forsake the right way of righteousnesse shal not endure but shal goe into destruction For as wee may see by the holy histories those which haue beene abhorred of the Lorde for their enuiousnesse and frowardnes haue not long continued but haue beene rooted out euen when they seemed to florish and prosper most haue bene rooted out not only by temporal punishment but also haue receiued Iudg. 3. 2. Pet. 2. â— iudgement of eternal fire and haue beene made example for al them which shoulde liue without reuerence of God This threatning serueth to feare the enuious and the froward which haue no reuerence of God nor mercy towards their neighbours and also to make them vnexcusable except they returne vnto repentance The faithful also ought to tremble at such threateninges and feare the iudgementes of GOD seeing that of their corrupt nature they are such that they cannot of themselues but bee in abhomination before GOD and so go to destruction as they deserue But to the ende that being humbled as it were in despayre of themselues they might take courage and not remaine vnder the burden of despayre the holy scripture for their comfort addeth the promise against the threatning As also Solomon vseth it to the same purpose for hauing threatned the frowarde saying that they are abhomination before the Lord he addeth to comfort the faithful but the secrete of the Lorde is with the righteous that is to say with them who for feare of offending GOD and for loue they beare vnto their neighbours doe abstaine from enuiousnesse and flye from all frowardnesse Nowe to haue boldnesse to folowe the righteous and to bee stirred to desire the communication and participation of this secrete wee must vnderstande that this secrete is the couenant of God with his faithful children whereby hee promiseth them to bee their GOD as it is written Beholde the dayes come saieth the Lorde that I wil make a newe couenant with the Iere. 31. 31. house of Israel and with the house of Iudah c. Dauid doeth teache vs thus to expounde it when hee saieth What man is hee that feareth the Lorde Hee wil teache him the way that hee shal choose c. This secrete then consisteth in this that God doeth giue vs to knowe his good wil towardes vs and doeth teache vs his lawe that beeing assured of his fauour and mercie wee shoulde giue ourselues to feare and obey him Nowe this couenant is rightly called a secret For first of al howe wise soeuer wee bee wee cannot enter into it of ourselues Iesus Christ doeth witnesse the same I giue thee thankes O Father Lorde of heauen and earth because thou hast hid these thinges from the Mat. 11. 25. wise men of vnderstanding and hast opened them to babes Blessed art thou Symon the sonne of Iona for flesh and blood hath not reuealed it vnto thee but my father which is in heauen And Mat. 16. 17. â— Cor. 2. 6. wee speake wisedome among them that are perfit not the wisedome of this world neither of Princes of this world which come to naught Secondly the faithful haue no more vnderstanding thereof then it pleaseth God to reueale vnto them by his holy spirite and yet what reuelation soeuer they haue thereof yet haue they no perfit knowledge in this worlde For wee knowe in parte and we prophesie in parte but when that which is perfit is â— Cor. 13. 9. come then that which is in part shal be abolished 33 The curse of the Lord is in the house of the wicked but he blesseth the habitation of the righteous 34 With the skorneful he skorneth but hee giueth grace vnto the humble In this worlde the enuious and the frowarde are blessed whome Solomon heere calleth wicked because hee hath neither feare nor reuerence of GOD nor good affection towardes his neighbours but suffers himselfe to bee led about of his vnbridled lustes Such a man is blessed of the worlde in whose iudgement he florisheth and prospereth and not only do they thus iudge of him but also his children seruants and housholde are counted happy so that there is preasse to speake with him and to serue him and his But heere at the faithful ought not to bee enuious neither to desire to bee in such estimation nor to haue such prayse knowing that such thinges cannot continue but fal to decay For the curse of the Lorde the which destroyeth whatsoeuer commeth against it is in the house of the wicked to spare neither him nor his familie that foloweth his trade I say expressedly which follow his trade for if the wicked man beget
fled that doeth depriue vs of the heauenly inheritance which is euerlasting Therefore wee must be careful to flye away from all that that may hinder vs from receiuing of the Gospel which is the power of God to saue vs and maketh vs inheritours and possessours of the heauenly and eternal riches Secondly for to shewe vs howe we shal abounde in wealth hee saieth But he that gathereth with the hand c. Here he exhorteth vs to worke and doeth promise vs that wee increase if wee wil labour and get our bread by good profitable and necessarie works the which hee meaneth by the hande as wee may vnderstande it when hee setteth the hande against vanitie Solomon hath made vs the like promises heere before Thus we learne that by flying of Pro. 12. 11. 13. 4. vanitie and doing some woorthie and excellent worke it is lawful to gather riches together but we must take heede we set not our heartes vppon them otherwise it shal not be togather with the hande but with vanitie for it is great vanitie for a man to occupie himself with greedinesse and couetousnesse As Dauid saith Doubtlesse man walketh in a vaine shadowe and disquieteth himselfe in Psal 39. 6. vaine hee heapeth vp riches and can not tel who shal gather them Againe I turned and sawe vanitie vnder the Sunne There is not onely vanitie in suche labouring but also great crueltie for they Eccle. 4. 7. which gather couetously care least to doe wrong vnto their neighbours and also through hunger to starue and kil them For this cause are they called in the Scriptures theeues robbers and murtherers Esai 1. 59. Amos. 8. and it is layde to their charge that their handes are full of blood 12 The hope that is deferred is the fainting of the heart but when the desire commeth it is as a tree of life When Solomon saith The hope that is deferred c. hee doeth shewe vs thereby that we haue great neede of patience and chiefly in looking for the eternal riches For by howe muche as the riches are more precious and more excellent by so muche are men more vexed whē they are long kept frō the possession of that which is longed for and desired The worldlinges doe prooue this in their temporal riches and the faithful doe feele it in the heauenly and eternal riches Saint Paule giueth witnesse thereto and not only Rom. 8. 23. the creature but wee also which haue the first fruites of the Spirite euen wee doe sigh in ourselues waiting for the adoption euen the redemption of our bodie Againe For wee know that if our earthly house of this tabernacle bee destroyed wee haue building 2. Cor. 5. 1. giuen of God that is an house not made with handes but eternal in the heauens Abraham felt this languishing as hee doeth shewe vs when a certayne time after that God had promised him I wil make thee growe into a great people hee complayneth saying O Lorde God euerlasting what wilt thou giue me Seeing I go childlesse Gen. 12. 2. 15. 2. Dauid also declareth this his longing in the 42. Psalme saying As the Hart brayeth for the riuers of water so panteth my soule after thee O God The Saintes therefore in looking for Psal 42. 2. that which they hope for doe languishe and fainte but so soone as they obteine their desires they waxe ioyful and are satisfied Solomon doeth signifie the same saying But when the desire commeth c. Dauid also doeth expresse it saying I wayted patiently for the Lorde and hee enclined vnto mee and heard me It is saide of Simeon That hee wayted for the consolation of Israel and the holie Ghost was vpon him And when hee had receiued his desire hee prayseth God and reioyceth and is satisfied as Psal 40. 1. Luk. 2. 25. 29. hee sheweth by his Canticle Nowe as the holie Fathers in their languishing were neuer vnpatient so must wee doe the like folowing that which the Prophet Abacuk saieth For the vision is yet for an appointed time but at the last it shal speake and not lye though it Haba 2. 3. Hebr. 10. 36. tarie waite for it shal surely come and shal not stay Again Ye haue neede of patience that after yee haue done the wil of God ye might receiue the promise 13 Hee that despiseth the worde shal bee destroyed but he that feareth the commaundement shal bee rewarded Wee must not doubt that Solomon doeth not speake here of the worde and commaundement of God the which speaketh to the world after diuers sortes as hee hath diuers Ministers and seruants He speaketh to the peoples and nations by his Apostles Euangelists Pastors and Doctors which in the name of Iesus Christ doe preach fayth and repentance according to the holie Scriptures He speaketh by Kinges Princes and Lordes of the earth when by holie lawes statutes and ordinances they labour to guide their subiectes in iustice and to cause them to liue peaceably and in true and holie religion Hee speaketh when fathers and mothers doe teach good manners vnto their children Hee speaketh also when euery man particularly doeth admonish or reprooue his neighbour when it is needful Finally he speaketh when we labour through honest and holie conuersation to edifie our neighbours Whosoeuer doeth despise the worde after what sort soeuer God speaketh shal bee destroyed first temporally as many haue tried it and doe daily feele it Secondly if there bee no repentance there foloweth eternal destruction The holie Scripture doeth shewe vs many examples therof and also it is replenished with threateninges against the contemners whereof wee presently haue one when Solomon sayeth Hee shal-be destroyed c. The first Chapter hath the like threateninges Pro. 1. 24 Contrarily if wee gladly heare that which is saide vnto vs in the name of God and by his authoritie that with true zeale of heart we endeuour to obey it wee shal be mainteined in good estate and shal not perishe Salomon doeth here pronounce it saying But hee that feareth the commaundement shal be rewarded Wherin let vs first note that he saith not simply he that feareth For albeit that the contemners are affrayde by the accusation of their consciences and that they tremble and feare when the worde and commandement is preached vnto them yet they cease not to perishe for they feare not the commandement wherein is promised rewarde but they feare the paines and torments Therefore if we Deut. 4. 10 10. 12. desire to be rewarded let vs feare not the paine but the commaundement forsaking euil and applying ourselues willingly vnto goodnesse because the commandement is holie iust and good This is the feare that our God demandeth Gather the people together vnto mee c. that they may feare me And nowe Israel what doeth the Lorde thy God aske of thee but onely that thou shouldest feare him They that shal haue this feare shal bee rewarded with euerlasting
renounce our merites and free wil. 11 The riche mans riches are his strong Citie and as an high wal in his imagination Albeit that Saint Peter doeth teache vs that al our strength and safetie standeth in the name of the Lorde and that it is also the Act. 4. 11. 12 trueth as diuers holie men haue prooued and amongst other the people of Israel as they doe acknowledge it with Moyses yet the worldlings can not receiue it into their mindes but despising whatsoeuer is saide of the prouidence of God and of the care that God Exo. 15. 1 Psal 48. 2. hath ouer vs doe occupie themselues about that which they thinke and looke for and staye vppon that which they see and thinke they can laye holde on or vppon that which alreadie they haue possession of as they thinke The ambitious wil think themselues to bee verie strong and to be in safetie if many doe commende and prayse them and bowe vnto them if they haue credite and that they thinke they are esteemed and had in admiration Wee might heere make a discourse of al the vices and of al the vanities whereby men are so deceiued that they make their fortresse of them not so that they be truely assured for if there commeth to them neuer so little affliction but that they tremble as an Aspine leafe though they shewe a great bragge for the infallible trueth hath pronounced that there is no peace to the wicked Nowe leauing suche discourse let vs come to consider the riches Esai 48. 22. of this worlde the which of themselues are good after the vse wheretoo GOD hath created them and it is laweful to possesse them and to vse them with thankesgiuing If wee looke narrowlie howe they are vsed howe they are esteemed wee shall see that they which are without them or which haue not ynough doe tremble and quake oftentimes with feare they haue either that the earth as it is saide shoulde faile them or that if strife dissentions and warres shoulde arise and bee moued against them that they shoulde not haue wherewith to defende them on the other side that they which haue abundance of them wherewith they are contented as they seeme except they haue the feare of God and that they knowe howe they must vse the abundance of riches that God giueth wee shal see that such kinde of people wil so abuse themselues that they wil make of their riches their God or themselues to bee gods and wil perswade themselues to beleeue that none euil howe greate soeuer it bee shal light vpon them but that they shal ouercome it wel ynough for they haue this Diuellish opinion that al things obey vnto money And therefore Solomon speaking vpon their opinion saith The riche mans riches are his strong citie c. Wherein Solomon doeth closely reprooue the opinion of the worldlings and carnal minded which thinke and say that the riche of the worlde are happie and good men for when hee discouereth the imagination and fantasie of the riche which is to haue no trust nor assurance but onely in his riches In that hee saith that the riches of the riche are his strong citie hee sheweth wel that the worldly riches are not righteous and so they are not good men otherwise they would holde the name of God for a strong tower and would thereto haue recourse and woulde not imagine their riches to be their strong citie nor their high wall In such imaginations there is no righteousnes but all iniquitie wrong extortion and violencee for sith that they haue such imagination and such estimation of their riches no thanke to them though they do not spoyle and rauish away the substance of other And therefore it is not without cause that riches haue and beare the title of iniquitie and that our Lord Iesus Christ Luke 16. 9. 13 Mat. 19. 23. doeth set them against God and that he doeth depriue them of the kingdome of heauen Solomon then speaketh not of al rich men for many haue bene riche which haue trusted in God and haue serued him according to his woorde but hee speaketh of those which contemne God and his woorde and haue al their affection set and giuen to the riches of the worlde of whose number Saint Paule woulde not haue vs to bee Saint Iames also laboureth earnestly to 1. Tim. 6. 6. 17. 18. Iam. 1. 9. 2. 5. 5. 1. Pâ—o. 10. 22. 11. 28. turne vs away from them Solomon also hath trauailed to pul vs away from them If wee wil folowe and obey them let vs take heed to chalenge to ourselues any force as doe the riche worldly men euen as Solomon doeth signifie it when hee saieth not simplie a strong cite but his strong Citie Let vs not also folowe our imagination for by it wee coulde not giue ourselues vnto goodnesse As touching the rest let vs note that Solomon doeth not here pronounce what the riche ought to thinke or to say as hath bene handled It shal not bee also vnfruiteful to note that Solomon hath compared the name of God onely to a tower and heere hee compareth riches vnto a Citie which is much greater then a tower It commeth not because that he esteemeth riches more then the name of the Lorde but wee may say that it is because that the worldelings and carnal minded esteeme more the temporal goods and are more in loue with them then are the righteous with the graces and giftes of God and also that they which desire and loue riches and thereuppon set their heartes and trust in them are much more in number then are they that haue their refuge vnto God And therefore the riche haue need of a citie where the righteous haue ynough of a tower Moreouer a citie which is often more faire to see too of greater shew then a tower ought to be attributed vnto worldly riche men for they wil bee greatly seene 12 Before destruction the heart of man is hautie before glorie goeth lowlinesse The first creation of man was very excellent but hee remained not in this excellencie because that he contented not himself therewith Geâ— 1. 26. 27. Eccle. 3. 18. 7. 30. Now although that his posteritie did wel knowe that for hautinesse of his heart he had destroyed himselfe and al mankinde yet did they make no count to humble themselues and to yeelde obedience vnto their Creatour and therefore a greate destruction fel vppon the worlde as wee haue seene in al ages from the beginning of the worlde the which is yet seene to this day but the world doeth iudge such destructions and ouerthrowes to come by fortune or through the desire and violence of men and no man knoweth and seeth that it is God who smiteth to beate downe the arrogancie and hautinesse of mans heart For this cause Solomon doth admonish vs would haue vs to know that the ruines which happen vnto vs come for the
wisedome of this worlde is foolishnesse before God therfore he admonisheth vs saying Let no man deceiue himselfe if any man amongst you seeme wise let him become 1. Cor. 3. 18 19. a foole in this worlde that hee may bee made wise It is not enough to say that wee are fooles brutishe and ignorant but wee must confesse it and feele indeede for if wee haue nothing but the bare worde and doe not thinke lowly of ourselues there is nothing but feining and hypocrisie the which is greatly detestable before God who demandeth a sincere and vpright heart and wherevnto the mouth agreeth Let vs take heede then to be like those who for to counterfeite the lowly repentant wil with mouth blaspheme but cānot suffer to heare their faults reproued but to be reuenged wil say they are honest men and are also good Christians or better then any other and also wil labour to reuenge themselues vppon them that take paiues to make them knowe their faultes 4 Who hath ascended vp to heauen and descended Who hath gathered the winde in his fist Who hath bound the waters in a garment Who hath established all the endes of the earth What is his name and what is his sonnes name if thou canst tell Agur hath saide himselfe to bee foolishe and for to expound howe he was suche he hath declared that hee had neither humane wisdome nor diuine knowledge Now for to shewe that none is capable of that whereof he confesseth himselfe to bee destitute hee maketh many questions the which are so much as negatiues And this is for to shew that there is none but God onely that hath wisedome and vnderstanding that is mightie and politike that is wonderful and worthie of great renowme and praise The first question Who hath ascended vp to heauen and descended ought to be vnderstood negatiuely if we vnderslād it to bee spoken of men For albeit that some by special priuiledge haue beene translated or rauished vp into heauen as Enoc Elias and Paule yet it is true that no man euer went vp into heauen or descended of himself For if we take the heauens for this great heauenly firmament wee knowe that they are vnaccessible and cannot bee reached as also Moses doth giue the same something to bee vnderstoode Gen. 5. 24 2. Kin. 2. 11. 2. Cor. 12. 2. Gen. 1. 1 Deut. 30. 11. 12. saying For this commandement that I commande thee this day is not hid from thee neither is it farre from thee nor in heanen c. And if wee take the ascending vp into heauen for the pure knowledge of the mysteries and secretes of God and for the light of spiritual vnderstanding which is the true wisedome and knowledge of the saintes as it is so taken in the 3. Chapter and the 13. verse of Saint Iohn No man ascendeth vp to heauen of his owne and naturall vnderstanding which is brutishe and senselcsse For the natural doeth not comprehende the thinges that are of the spirite there is none but the holy Ghost who is the spirite of 1. Cor. 2. 14. Christe which ascendeth vp to heauen descendeth from thence It is hee that is the spirite of wisedome and vnderstanding And by him the sonne of man Iesus Christ did ascend vp to heauen No man knoweth the father but the sonne who is the Lorde And wee Esay 11. 2. Mat. 11. 27. may say that the holy Ghoste descendeth from heauen when by the worde of God hee teacheth vs al trueth and guideth vs in the same The which hee did when Iesus Christe being descended from heauen tooke our nature and in the same hath taught vs the wil of God his father and doeth teache it vs dayly by the Apostles and ministers that he hath ordeined in his Churche which are onely the instrumentes of his spirite who reuealeth vnto vs what wee ought to knowe of God And when the spirite doeth thus giue vs to knowe the thinges which are of God it is not to the ende that we 1. Cor. 2. 10. 11. 12. shoulde haue our affections fixed heere and that wee shoulde bee as it were buried in earth but as Christe is risen by the glory of God so shoulde wee walke in newenesse of life bending and setting all our desires aboue in the heauens as S. Paul doth admonishe vs thereof And being so ascended let vs descende vnto our neighbours without forsaking heauen The which wee shal doe if leading Rom. 5. 4. Collo 3. 12 an honest holy and heauenly life wee occupie ourselues in hearing of holesome doctrines admonitions exhortations and declarations Thus doing wee may say with Saint Paule that our conuersation is heauen And so albeit that our bodies yea our whole persons bee on earth yet are we ascended vp to heauen there haue our dwelling by faith and hope And finally as Iesus Christe is ascended aboue al heauens for to prepare the place for vs so shal wee rise againe by his power by the which also wee shal ascende vp to heauen though none bee ascended as it is giuen vs to vnderstande by this first interrogation The seconde Who hath gathered the winde in his fist Cannot bee answered affirmatiuely of any man whatsoeuer for hee hath no power to stay the winde there is none but God that can vse it at his pleasure as hee hath created Amos. 4. 13. the winde so doeth hee holde and locke it vp as in a treasure house that it shoulde not blowe and afterwardes doeth sende it foorth when hee shal thinke good There is none then but God that gathereth the winde in his fist that is to say which hideth it and Psal 104. 4. 125. 7 Iere. 10. 13 51. 15 holdeth it by his power and then vnlooseth it so softly and smally so great and vehement as hee pleaseth and there is no man that hath in any wise the winde at his wil The Apostles which were very familiar and friendes of Christe coulde not make the winde to ceasse that tossed them on the Sea but Iesus rebuked the windes and the Sea and a great stilnesse and calmenesse followed And therein hee declared that hee was not onely man but the sonne of Mat. 8. 26 God also yea euerlasting and eternal God Nowe if a man haue not the winde in his power which is a creature made for his vse much lesse hath hee power ouer the spirite of God who is the spirite that onely inspireth into man wisedome and prudence and indueth him with graces according to the measure of the giftes of Christe who hath the fulnesse of this spirite for to holde the same as it pleaseth him and also to distribute the same to whom he shal see good chiefly to the elect of God his father which confesse him And we al haue receiued of his fulnesse grace for grace Grace is giuen vnto vs according vnto the measure of the the gift of Christ Nowe there are diuersitie of giftes
to the worde of God in walking after his commandementes It is that wisdome which Moses taught the children of Israel in the same place Deut. 4. saying beholde I haue taught you ordinances and lawes as the Lorde my God commanded mee c. But heere it might bee sayde that Solomon needed not to haue written seing Moses had before already written and that hee teacheth no other wisedome but that which Moses taught It may bee aunswered that that which Moses hath briefly and obscurely taught for the capacitie of the people Solomon dilateth and amplifieth and therein hee serueth as an interpreter to Moses But it may bee sayde againe if Solomon doe teache no other wisedome than that which Moses taught that hee teacheth not Iesus Christ who of God is made vnto vs wisedome and righteousnes and 1. Cor. 1. 10. therefore his doctrine appertaineth nothing vnto vs which should regarde to knowe nothing but Iesus Christ and him crucified I aunswere that Moses hath spoken of Iesus Christ If you had beleeued Iohn 5. 46. Gal. 3. 24. Moses you woulde also haue beleeued mee The lawe was our schoolemaister to bring vs to Christ c. But Solomon teacheth not onely the lawe but also fayth and setteth foorth vnto vs diuers promises of GOD and consequently hee teacheth vs Iesus Christ of whome also hee was a figure for all the promises of God are yea and Amen in Iesus Christ Wherefore when wee heare the Prouerbes 2. Cor. 1. 20. of Solomon let vs not thinke that he wil leade vs only to doe the workes of the lawe outwardly but that chiefly he tendeth to frame our manners to the feare and reuerence of God the which is not done without fayth Secondly hee promiseth vs Instruction Whereby wee shoulde knowe what to doe and what to eschue for to liue in this present worlde soberly righteously and religiously the which instruction is not onely in woordes but also in temptations and afflictions Wherevppon it followeth that Solomon beeing on earth spake not Deut. 8. 1. earthly but heauenly for wee can haue no instruction vnlesse God speake to vs from Heauen as Moses doeth shewe it very well Out of Heauen hee made thee heare his voyce to instruct thee c. Deut. 4. 46. Wherfore if we be giuen to earthly and worldly things and perseuere therein wee cannot receiue instruction It is then needful for vs to withdrawe ourselues from the desire of worldly thinges and that by the meanes of Gods grace For S. Paul saith For the grace of God that Tit. 2. 11. bringeth saluation vnto al men hath appeared and teacheth vs that wee should deny vngodlinesse and worldly lustes and that wee shoulde liue soberly and righteously and godly in this present world Thirdly he promiseth that we shall haue knowledge and vnderstanding in the lawe and woorde of God the which onely is our knoweledge and vnderstanding It is sayde also in Iohn And heereby wee are Deut. 4. 8. 1. Iohn ◠◠sure that wee knowe him if wee keepe his commaundementes This knowledge ought to bee greatly esteemed of vs as Ieremie admonisheth vs theretoo Let not the wise man glory in his wisedome c. But let him that glorieth glorie in this that hee vnderstandeth and Ier. 9. 23. knoweth mee Thorowe this knowledge we differ from brute beastes Wee ought then to giue good heede to these sayinges of the wyse Psal 32. 9. man Fourthly hee promiseth vs Instruction to doe wisely that is to say that by his sayings we shall learne to bee wel ruled and gouerned and also that willingly wee shall heare those which shewe vs our faultes and chiefly those which are expert and wise which knowe howe to reprooue and vse it in tyme and place that by their correction wee may amende our life and become wyse And by these sentences hee laboureth to withdrawe vs from death wheretoo the obstinate and stubborne are bent Or despisest thou the riches of his Rom. 2. 4. bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance c. Finally they serue so to frame our harts that we should delite to giue to our neighbours that which is theirs to suffer no man to doe them wrong and to gouerne vs in such wyse that no man finde in vs any thing worthy of reproofe or blame Wee learne then by these woordes to doe wel to all men to hurt no man and to bee a good example to our neighbours and not offensiue vnto them And heerein wee begin a blessed lyfe and to possesse the kingdome of heauen wherein is our abyding but those which doe the contrary begin euen now their hel As farre as wee can hitherto see these sayings learne vs to feare and serue God and to agree with our neighbours and accomplish our saluation 4 To giue vnto the simple sharpnes of witte and to the childe knowledge and discretion After that he hath shewed whereto these sentences serue he nowe declareth to whom they are profitable continueth furthermore in shewing what profite commeth of them By the simple hee vnderstandeth those which neither haue wit nor wisedome to gouerne themselues nor yet can discerne good from euill to doe the one and flye the other and so are easily to be deceiued and may sooner be persuaded to folowe wickednesse than righteousnesse to choose rather that which is hurtfull vnto them than their profite We are all of this nature if we be left vnto ourselues Adam hath wel shewed it vnto vs and not only Gen. 3. shewed but also from him as frō a spring hath this simplicitie flowed into all mankind But although it bee natural and come by succession yet if we perseuere therein we shall not be excusable but as by it wee shall haue folowed wickednesse and chosen our hurt euen so by it shal we miserably perishe with the wicked For sith that God doeth teach vs by his word to take heed from being seduced in giuing vs warning of the craftie inuentions and enterprises of Satan of the deceitfulnes of the worlde the alluring of our owne concupiscences and offring vs his helpe fauour and grace there is no falt then but in ourselues that this hurtfull simplicitie is not taken from vs and that wee haue not this sharpnesse of wit knowledge and discretion which the wise man promiseth vnto the simple which applie and studie his sayinges with all their heart When he maketh such promise wee must vnderstand that it is not good to be simple as are those which S. Paule speaketh Rom. 16. 18. of that suffer themselues to be deceiued with false teachers Yet he meaneth not that wee shoulde forsake simplicitie but so farre as it proceedeth of our naughtie and corrupt nature and that through this corruption it is accompanied either with malice or ignorance or else with them both Such simplicitie as is ioyned with wisdom and knowledge whereby a man
to giue ourselues wholy with constancie and perseuerance he doeth therein teache such as are ministers of his worde howe they ought to behaue themselues towardes them they teache First of al except they knowe them to be desperate indurate and obstinate mockers and scorners of good counsel holy exhortations and wholesome corrections persecutours of the trueth and of the louers thereof they ought to speake louingly as the father doth to his sonne SecoÌ„dly as though through weakenes and dulnes they had not wel vnderstoode and borne away the former instructions let them begin to preach the same again vnto their hearers not twice but thrice yea foure times and more oftener if neede require let them not waxe weary of admonishing one thing often Thirdly let them labour to vse such vehemencie that they may not onely awake vpp their corporal eares but also stirre vp al the senses of man to vnderstand receiue keepe their exhortations for to go forward constantly in them in no wise to forget them Hee also giueth a lesson euen to vs al First of al that as hee speaketh amiably so should we also loue imbrace his exhortatioÌ„s as he declareth himself to be our father saying My sonne so we also should shew ourselues his children acknowledging him to be our father not onely generally but also particularly yea father of euery one of vs as he himselfe declareth saying to euery one of vs My sonne Nowe seeing hee hath no neede of vs and that wee can doe nothing without him we are very vnthankful very blockish and beastlike if we doe not confesse him to be our father also shew ourselues to be his children For to doe this wel we must giue diligent eare vnto his wordes the which Solomon calleth his not that hee is God but onely his Minister and his instrument by whoÌ„ he sendeth his wordes and therefore inasmuch as they come froÌ„ his mouth he calleth them his For throughly to vnderstand them he would haue vs applie wholy our eares preparing them to heare what is said vnto vs in the sermoÌ„s that our eies also shold be opeÌ„ without turning away froÌ„ them by distrust and vncertaintie by rebellion and disobedience by contempt and disdaine but that we shold haue them in so great estimation that we should neuer suffer them to depart from vs but that our heartes should be continually armed with them as he teacheth vs when he saith 21 Let them not depart from thine eies Heereby wee learne that Solomon requireth faith and obedience of vs and so that he is both a law giuer and an Euangelist as hath beene saide heere afore in the first Chapter For when he calleth vs to heare to prepare our eares it is to the end that we shold do according as we shal be coÌ„manded It is also to the end that we should beleeue that which shal be preached vnto vs. For faith coÌ„meth by hearing Rom 10. 17. and hearing by the worde of God But Solomon doth yet expresse this same more plainely vnto vs when he addeth Let them not depart c. For he speaketh not here of the bodily eies the which â—r not capable of the word which is spiritual but of the thoughts and inward mind where with we imbrace the law of God to obey it without declining from it Likewise by the Eies he meaneth the knowledge and intelligence whereby we delight in the worde of God and are assured of his goodnes of his loue toward vs as he doth declare the same by his gracious promises which are a parte of his worde That we must thus vnderstand that which hee saith of the eyes it is manifest enough but againe hee giueth the same to be vnderstood when he saith immediately after But keep them in the mids of thine heart there the eies of the body see nothing The scripture also in diuers other places speaketh of the eies in the same sense Mine eyes are euer toward the Lord. I lift vp mine eies to thee that dwellest in the heaueÌ„s The eies of the blind shal see Psalm 25. 15. 4. 21. 1. 23. Esay 29. 18. 31. 3. 35. 5. Mat. 6. 22. Iob. 11. 40. out of darknes The eies of the seeing shal not be shut the eares of them that heare shal hearken Then shal the eies of the blind be lightened and the eares of the deafe be opened The light of the body is the eye If thou diddest beleeue thou shouldst see the glory of God And when Solomon hath beene already so careful to commend wisedome vnto vs in like sort as he now commendeth vs his wordes we must vnderstand that by his wordes he guideth and leadeth vs vnto wisedome and that otherwaies we cannot attaine vnto it and consequently that his words are not earthly but diuine Furthermore forasmch as he calleth euery one of theÌ„ his sonne not carnally but by adoption and regeneration of the holy Ghost to whom he directeth his word we ought to be assured that we are the children of God when we gladly heare the preaching of the Gospel and doe diligently frequent the same and doe yeelde our heartes and vnderstandings therevnto to be guided in true obedience and assurance of the goodnesse of God towardes vs and to forsake al rebellion and to cast of al distrust in soundnes of heart voide of al dissimulatioÌ„ hypocrisie Besides this for to learn well our lesson in that which Solomon coÌ„tinueth and often telleth the same exhortatioÌ„s we must acknowledge our weaknes ignorance by desiring to bee fortified wel instructed wee may not be greeued ofteÌ„ to heare one doctrine that the same admonitioÌ„s repreheÌ„sioÌ„s be ofteÌ„ repeated vnto vs that we do not only prepare our eares to heare the sermoÌ„ but that we subdue al our seÌ„ses as SolomoÌ„ teacheh vs saying Let them not depart from thine eies For albeit he speaketh of the spiritual eies yet wheÌ„ after the custome of speaking men refer the sight vnto all the senses there is no incoÌ„uenience that by this kind of speach we should vnderstand that we must captiuate all our senses vnto the worde 22 For they are life As Solomon doth often exhort vs one thing so also for to encourage vs to follow his exhortations to Verse 4. 10. 13. Cap. 3. 2. 8. 16. 22. confirme vs more and more in the assurance of Gods goodnes he repeateth oftentimes the very same promises that hee hath made heere aboue After the custome of the worlde that which is most vsed is least of al esteemed and also it is said that men are weary to eate alwaies of one loafe Wherfore it might seeme to be good that Solomon did not so often set foorth one promise for feare it should be despised But as a very healthful stomack that doth well digest doth not refuse any good meat though his diet be not chaÌ„ged and that the same meate bee often giuen him euen so hee
vengeance of GOD they shal dye as they deserue These are the fooles whereof Solomon saieth that they shal dye through their owne follie 22 The blessing of the Lord maketh riche men and he doth adde no sorrowes with it Euery man naturally desireth to bee riche and to abounde with temporal goods not onely for to mainteine this life in a meane estate but also to nourishe himselfe in pleasures and voluptuousnesse to keepe greate cheere and to bee apparelled sumptuously and to bee magnified and exhalted and to enioy in this worlde all pleasures that are possible And to the ende to attaine theretoo wee labour with body and soule wee bestowe our bodily labour and set al our minde on woorke to see and consider howe we may become riche And because wee commonly see that fooles and ydiottes the negligent and slouthful the faint and weake to bee poore and that they haue greate neede it seemeth that man by his wisedome and pollicie by his force and strength by his labour and trauaile doth become riche For this cause man doeth attribute vnto his power the goods and riches that he possesseth and thinketh that they are due vnto him and that hee hath wel deserued them But in it there is nothing but vanitie without any profit I made gorgious and faire woorkes saieth Solomon in Ecclesiastes the second chapter c. But when I considered all the woorkes that my handes had Eccle. 2. 4. wrought and al the labour that I had taken therein loe al was but vanitie and vexation of minde for in this sorte man doeth not acknowledge GOD as it behooueth When hee seeth himselfe to abounde in riches hee ought not to bee like vnto swine which alwaies haue their snout in the grounde til they finde acornes looke not vp from whence they falto the grounde but he ought to lift vp the eyes of his minde and to beholde the heauen and to confesse that the goods he hath though he haue found them in earth and are brought out of the earth yet that they descended from heauen and are giuen vnto him of the meere liberalitie of God who maketh al things to growe for the vse of man GOD saide Let the earth bring foorth greene hearbe c. Againe He Gen. 1. 11. 28. 9. 3. 14. 20. Gen. 18. 3. blessed them and saide growe and increase c. And I haue giuen euery greene thing to be meate vnto you c. The holie Patriarks haue wel acknowledged this power and liberalitie Abraham did wel shewe it when he gaue tithes and would not be enriched with the goods of the Sodomites and when hee receiued the Angelles 28. 20. and intreated them gently It is also saide of Iacob that hee made a vowe saying If the Lorde wil be with mee and keepe me in my iourney which I goe and wil giue me bread to eate and cloathes to put on so that I come againe vnto my fathers house in safetie then shal the Lorde be my God c. Againe he himselfe sayth O God of my Father Abraham and God of my father Isaac Lorde which 32 9. sayeth vnto mee Returne vnto thy countrey and to thy kindred and I wil doe al wel with thee c. The Lorde is he that killeth and maketh aliue againe Nowe also Solomon doeth confesse it when 1. Sam. 2. 6. hee sayeth That the blessing of the Lorde maketh riche c. If any man then be riche the same commeth because God hath extended his blessing vpon him Thus riches ought not to bee attributed either to the labour or wisedome or industrie or diligence and care of men either to fortune or chance by aduenture as doe the infidels but we shoulde acknowledge and confesse that as God Psal 24. 1. is the Creatour both of heauen and of earth and of al thinges in them conteined and that the earth with the contentes ther of doth appertaine vnto him euen so hee distributeth the thinges of this worlde as hee pleaseth and to whome hee pleaseth After that he hath made a man riche at his pleasure hee taketh away the same againe and maketh him poore and giueth it vnto another Iob saieth in his first chapter The Lorde hath giuen and the Lord hath taken and that which was taken from him was to make theeues and robbers riche In this sorte we confesse that God not only blesseth the faithful and iust but also the wicked and vnthankeful as saieth our Lorde hee maketh the Sunne to rise both vpon the good and badde But hee doeth this partly to make himselfe knowne Mat. 5. 45. howe hee hath not left himselfe without witnesse of dooing vs good c. And this is also to the ende to take away excuse from the vnthankeful Act. 14. 17. Rom. 1. 18. For the wrath of God is reuealed from heauen against al vngodlinesse and vnrighteousnesse of men which with holde the trueth invnrighteousnesse Secondly to the ende that the children Mat. 5. 44. of God shoulde folowe their Father in wel doing to their enemies Thirdly that the elect of God seeing and beholding the great benefits that the Lorde poureth vpon the wicked and comparing their afflictions with them they should learne howe they ought to hope for a much better life then haue the most blessed of this world otherwise the state of Gods children shoulde bee woorse then the same of the wicked Wherfore the confiscations forfeitures that the tyrantes make nowe adaies should rather reioyce the afflicted Mat. 5. 11. I am 1. 2. then grieue and vexe them Thus albeeit the tyrants do persecute bannishe steale and pilfer from the children of GOD and that God doeth so suffer them yea that hee hath so ordeined yet is it not to say that God hath depriued his children of his blessing For Rom. 8. 31. 1. Cor. 10. 13. what temptation soeuer hee sendeth vnto his housholde folkes and children yet doeth hee not cease to loue them If God be on our side who shal be against vs God is faithful which wil not suffer you to be tempted aboue that you be able but wil euen giue the issue with the temptation that yee may be able to be are it Let vs therfore vnderstand that God noth neuer so spoile his children but that hee leaueth them sufficient goods For a smal thing that the righteous hath is better then great riches of the vngodlie Also they which haue their hope in the Lord as they are not forsakē Psal 37. 16. of him as it is written in the former psalme I haue bin yong and nowe olde yet saw I neuer the righteous forsaken nor his seed begging their bread c. so doe they acknowledge trulie confesse the blessing of God by beeing contented and thinking themselues riche ynough The which contentation they shewe by not stealing but doing good vnto their neighbours For as it is said a litle after The righteous is euer merciful
of the eyes wee bee bolde hardy and valiant or rather cruel and raging yet because our conscience doth reprooue vs we haue no assurance nor can haue For as Solomon saith they shal be afraide that worke wickednesse And this is by folowing the threatninges of the lawe as heere aboue is alreadie saide in the 24. verse c. 30 The righteous shal neuer bee remoued but the wicked shal not remaine in the land Forasmuch as the righteous is he which hath a perfit hart doth delite to liue cōformably after the rule that God giueth him in his word by seruing God with al honor reuerence his neighbors in simplicitie and innocencie it might seeme at the first sight that the promise which Solomon maketh here hath no place that the cōtrary thereof is true For first of al the scripture giueth witnesse vnto Abel that he was righteous yet it appeareth that he was remoued whē through the crueltie of his brother Caine his tēporal life was takē frō him his blood shead Likewise many other righteous men amongst the which were the Prophets and Apostles haue bin cruelly handled suffred great tyrannie as killing murthering Euen Iesus Christ which did not sin in whose mouth was Mat. 23. 3. Heb. 11. 4. founde no guile he I say which is the resurrection the life euen the Creator of heauen earth the Lord which hath al in his power was most shamefully taken of the world With these so many examples we haue also witnesses Was there euer man that perished in Eccle. 26. 1. Esay 57. 1. his righteousnes or wicked which prolonged his dayes with his malice The righteous is destroyed and no man thinketh thereof in his heart I answere Albeit that this world the present life apperteine vnto the righteous by promise and that the earth shoulde bee Ps 37. 24 Rom. 4. 3. their inheritance because they are the children of God seede of Abraham to whom the earth apperteineth and therupon heires of the world yet notwithstāding through the rage of the vngodly they are oftentimes euil handled are after the outward sight takē from the world seeme to be depriued of this worldly heritage promised vnto their father Abraham to be destroyed damned but the truth indeed is as Solomon saith that they shal neuer be remoued For as Abraham remained in the promised lande as a Pilgrime Heb. 11. 9. and stranger euen so the righteous do iudge themselues strangers in this world seeke another countrey and therfore they feare not to be taken out of this world but rather reioyce so albeit they depart out of this world yet they are not driuen out perforce therfore they think it no remoouing when they change this life For by this meanes they enioy the rest which hath bene prepared from the beginning do obteine glorious immortalitie Thus the righteous is reduced back from euil that he may come in peace The soules of Esay 57. 1. Wis 3. 1. the righteous are in the handes of God no torment doth touch them After this sorte they esteeme themselues neither ought to bee iudged remooued but that if they were surely planted by Fayth and hope that nowe they are planted muche more strongly when they obteine the fruition of that which they beleeued and looked for through hope and doe obteine it for to enioy it eternally For they which rest in the heauēly glorie can neuer be drawne from thence Thē shal be perfectly fulfilled that which Dauid saith Psal 92. 13 The righteous shal florishe like a Palme tree and shal spreade abroad like a Ceder in Libanus c. Contrarily and against this promise he setteth a threatening for to feare the wicked pronouncing vnto them that they shal be depriued of their pleasures They take their pleasure in this worlde and in this earth and haue no other minde but to place themselues at ease in earth and to haue abundance of riches to triumph and to make great cheare Their meditation is that they would haue their houses endure for euer But Solomon Psal 49. 12 doeth pronounce that they shal not dwel in the land If wee beholde the outwarde apparance it shall seeme vnto vs that there is no people in the worlde which haue better nor longer habitation in the lande then haue the wicked they obteine the kingdomes and principalities townes and castles they haue abundance of substance and riches and take also their ease and as it seemeth they want nothing of that they can desire and wishe in such wise that the children of God are tempted to folowe them to be partakers of their prosperitie But albeit that God doeth suffer his to be Psal 73. 1. tempted yet he letteth them not fal For truely God is good to Israel and to them which are of a cleane heart Euen so at the first sight it might seeme that the contrarie of this threatening were Iere. 12. 1. Iob. 21. 7. true Ieremy also sayeth If I shoulde dispute with thee O Lord thou arte righteous yet let mee speake of iudgement before thee Why doeth the way of the vngodly prosper Wherefore doe the wicked stil waxe and growe riche If we looke wel howe Solomon speaketh hee giueth vs the solution of this question and doubt for hee Leui. 26. Deut. 28. sayeth not that the wicked doe not dwel in the lande but that they shal not dwel in the land and this is according to the threatenings that God maketh against the contemners of his lawe and according to that which is pronounced against the wicked Ieremie also Iere. 12. 3. Psal 37. giueth the solution when hee prayeth Drawe them as sheepe vnto the slaughter and prepare them against the day of murther So doeth Iob also saying Loe their wealth is not in their hand Iob. 21. 16 31 The mouth of the righteous shal bring foorth wisedome but the tongue of the froward shal be rooted out Vnwillingly do men remooue a good tree from his place wherin it hath taken great and good rootes and bringeth foorth good fruit with abundance except they hope that it wil fructifie more in an other place And so when it is wel rooted it mooueth not but keepeth his place Contrarily the axe is alreadie set to the roote of the trees therfore euerie tree which bringeth not forth good fruit Mat. 3. 10. is hewen downe and cast into the fire Also Solomon knowing that the righteous is like vnto the good tree which giueth and bringeth foorth his fruite in due season hath saide that hee shal neuer bee remooued And after this he sheweth what fruit he bringeth forth when he sayeth That the mouth of the righteous shal bring foorth wisedome That which is proper vnto the heart hee attributeth vnto the mouth because it is the Organe of the heart and that Mat. 12. 34. 35. from the abundance of the heart the mouth
this let vs first know that after this present Antithesis or comparison wherein the prosperitie of the righteous is set against the destruction of the wicked wee must take the prosperitie in the first signification Secondly there is no rule so general but that there is some exception or else that Solomon doeth heere take the Citie for chiefe and best part thereof which are the honest people dwelling therein which desire and seeke the peace and prosperitie of the righteous and are glad when the righteous doe wel and bee voyde of trouble or else better to speake and more agreeing with the Antithesis seing that God reioyceth not at the destruction of the wicked as hee witnesseth and that the children of God for to folowe their heauenly Father ought not to reioyce at the perdition of the wicked we wil take reioycing and also the crie of ioye for the cause that bringeth them foorth Wee Eze. 18. 23 33. 11. Luk. 15. 4 doe not willingly reioyce at our euil successe and losse but when our affaires doe prosper wel then it causeth vs to reioyce and to sing for ioy SolomoÌ„ therfore meaneth that the citie is happy blessed wheÌ„ the righteous doe prosper in the midst thereof and yet more happie when the wicked are rooted out of it as Solomon doeth signifie it when hee is not contented to say there is ioye but hee sayeth there is a crie or song of ioy This is after a sorte shewed vs when God promiseth Abraham that hee wil not destroy Sodome if there Gen. 18. 32. may be founde tenne righteous in the midst of it If then wee desire that our Citie should prosper and be happie and that for the happinesse and prosperitie it doeth reioyce wee must studie and be giuen to righteousnes and worke so much as wee can that the righteous may dwel without any trouble without contempt and also without persecution and not to hinder nor turne them away from doing their duetie As touching the rest for to take our profite of this present sentence and of the exposition thereof we must beware of trusting and leaning vppon our owne diligence but rather that by Fayth wee looke vnto God who teacheth vs by his worde that it is he onely which prouideth good Magistrates and rulers and he alone that ruleth countries and Cities And thus if we wil reioyce at the prosperitie of our countrie we must wishe and desire the good successe and aduancement of the righteous and forasmuche as it is a worke depending vpon the prouidence of God wee must pray vnto him that it would please him to raise vp iust and righteous men and to make them goe forwarde and to prosper them in the vocation whereunto hee hath called them and that he would hinder and stoppe the wicked from comming forward and to roote out them which goe forward 11 By the blessing of the righteous the Citie is exalted but it is subuerted by the mouth of the wicked Forasmuch as Solomon setteth here the blessing of the righteous against the mouth of the wicked it is not needeful to examine after howe many sortes blessing is taken in the Scriptures for the vnderstanding of this place For the Antithesis doeth shew vs that Solomon by the blessing meaneth the gratiousnes and goodnes that proceedeth from the mouth The righteous out of their good treasures doe bring foorth good things they gladly folowe the counsel of Saint Paule Let no corrupt communication proceede out of your mouthes but that which is good to the vse of edifying that it may minister grace vnto the hearers And bee yee not drunke Ephe. 4. 29 5. 18. 19 Col. 3. 16. 4. 6. with wine wherein is excesse but be ye filled with the Spirite speaking vnto yourselues in Psalmes and Hymnes and spirituall songes c. Againe Let the worde of Christe dwell in you plenteously in al wisedome teaching and admonishing your owne selues in Psalmes and Hymnes and spirituall songes c. Let your speeche bee gracious alwayes and seasoned with salt that yee may know howe to answere euerie man If any man speake 1. Pet. 4. 11 let him speake as the wordes of God The blessing therefore of the righteous standeth in good counsels in holie exhortations and corrections in vnfayned prayers in prayse and thankesgiuing proceeding from a good and pure affection of the heart By this blessing the Citie is exalted as Solomon sayeth and also as experience sheweth Egypt was exalted by the counsel of Ioseph for Gen. 41. 33 insteede to be suppressed and consumed by famine it had prouision to sustaine it selfe and therewith it was the refuge of other poore hungrie starued people and chiefly of the housholde of Iacob The children of Israel were in great distresse and were mightily oppressed Exo. 1. 11. by the cruel bondage that Pharao layde vppon them but by the counsels exhortations prayers and supplications of Moyses and Aaron they were so preserued and exalted that they were made victors and conquerers ouer them that had oppressed them they robbed them and escaped out of their handes they were saued by the redde sea through the which they went with drie foote but their enemies were ouerwhelmed and drowned in the bottome thereof So long as the children of Israel woulde beleeue the counsels of their good Iudges and Kinges and woulde receiue and followe the doctrine admonitions and corrections and trembled at and feared the threatenings of the Prophets they were preserued and exalted for they were deliuered from their enemies and made conquerers The Ecclesiastes or Preacher sayeth I haue also seene Eccle. 9. 13. 14. 15. 16. this wisedome vnder the sunne and it is great vnto mee A little Citie and fewe men in it and a great King came against it and compassed it about and builded fortes against it And there was founde therein a poore and wise man and hee deliuered the Citie by his wisedome Nowe that by wisedome hee meaneth the words spoken wisely it is manifest by this that hee sayeth That the wisdome of the poore wise man was despised and his words not heard Wee had al deserued by our sinne to bee oppressed with eternall damnation but when by Fayth and repentaunce wee haue receiued the doctrine of the Gospel which is the chiefe part of the blessing Ephe. 2. 6. of the righteous we haue bene exalted vp into heauen We see then how profitable yea necessarie it is to heare and â—olow them which speake rightly and that Solomon sayeth the trueth when hee pronounceth that the Citie is exalted c. euen when it receiueth quietly the blessing Noe was righteous and nothing spared Hebr. 11. 7 2. Pet. 2. 5. Gen. 19. 2. his worde in admonishing reproouing threatening and condemning the worlde by the building of the arke and is called the eight person a Preacher of righteousnes and yet the worlde was not exalted c. Iust Lot both with sight and hearing exhorted
diligent man are precious Solomon doeth exhorte vs by this sentence vnto care and diligence that we shoulde not suffer that to be lost which we possesse but knowing that it is God which giueth vs that that we haue bee it litle or much that we shoulde make great account thereof to preserue the same for to vse when wee haue neede Now for to induce vs theretoo and to turne vs from slouthfulnes he compareth the slouthful vnto an hunter but not in al things For the slouthful Pro. 6. 9. sleepeth and maketh no account to occupie himselfe in labour and trauaile as Solomon hath reprooued him else where contrariwise the hunter is watchful and with great care and diligence hee considereth the meanes whereby hee may come vnto the ende to take some peece of flesh hee pitcheth his toyles and his nets hee trimmeth his pitfals hee goeth and runneth vp and downe according as hee seeth needful to pursue the pray that it may not escape from him But it happeneth that the hunter which is vndiscreete and taketh no heede after he hath taken the veneson knoweth not howe to trimme and dresse it for to preserue it from corruption that hee may make thereof his profit And in this sort it is that Solomon compareth the slouthful vnto the hunter as hee doeth shewe it when he doth say The slouthfull man rosteth not that he tooke in hunting Hee calleth the hunting of the slouthful not that which he hath got by his labour and trauaile for the slouthful refuseth to labour as it is but too much prooued and Solomon hath already shewed it wil shew it heereafter but the hunting of the slouthful are the goods that are come to him by the labour of other the which he possesseth by right of succession or by gifte or by theft polling and briberie Forasmuch as the slouthful wil not occupie himselfe for to get his liuing by honest labour and that hee careth not to busie himselfe about good woorkes hee is often compelled to rauish the goods of his neighbours and albeit that to do the same he watcheth and taketh great paines yet ceaseth not hee to be slouthful for that which hee doeth is done for nothing else but to auoide the labour that God hath appointed to enioye the pleasures of the body with the hurt hinderance of his neighbors Such slouthful are the most dangerous after the outward apparance also after the iudgement of the flesh but their bellies whereof S. Paule speaketh are yet worse for liuing ydlely and slouthfully they doe not only rauishe the temporal goods and doe not onely kil the Rom. 16. 18. Phi. 3. 19. Tit. 1. 10. body but in so much as in them lyeth they pul away the soules from God and giue them to bee deuoured of the Deuil of the which number are the Pope and al his whome a man may wel curse after the example of Iesus Christ Wo be to you ye Scribes Pharisees Mat. 23. 13. hypocrites for yee shut vp the kingdome of heauen before men for neither yee yourselues enter in nor suffer them that woulde to enter therein Al such people shal not roste that they toke on hunting they take no profit of that which they haue gotten by gaine dishonestie for either they spende the same vnprofitably or it is taken from them or else they are compelled to leaue the same without hauing any vse thereof This same is proued and we haue some Luke 12. 20. 15. 13. 16. 23. Ephe. 4. 28. 2. Thess 3. 7. examples thereof Nowe that wee may not bee of the number of such people let vs folowe the counsel of Saint Paule let him that stole steale no more and also so much as wee possibly can folowe his example Thus dooing we shal not loose that which we tooke in hunting for want of rosting but that which wee haue taken we shal keepe it diligently and shal holde it deere and precious as Solomon doth signifie it saying But the riches of the diligent man are precious It seemeth wel vnto the couetous and vsurers which take greate paine to gather treasures in this world that they holde their riches for very precious when they dare not vse their treasures for feare to diminish them and then it seemeth that in thus dooing they keepe and preserue them wel and make no smal account of them But sith God hath created al things that they shoulde bee occupied for the vse of man wee shoulde knowe that then our riches are precious vnto vs when wee make them serue according as God hath ordeined them For so doing we suffer them not to goe to losse but do keepe them togither Wee shoulde esteeme a thing wel kept when it is applyed where it ought to be and that it serueth and profiteth They then that are almose giuers charitable haue their riches precious for they doe wel bestowe it and put it foorth to good profit Giue and Luke 6. 38. 1. Tim. 6. 17. it shal be giuen to you Commande them that are rich in this world that they bee not high minded 28 Lyfe is in the way of righteousnes and in that pathway there is no death Forasmuch as there is none but desireth to liue to flye death except it be for great sorow that he suffereth hee doe desire death not preferring and choosing it before life but for the afflictions that he beareth and except hee were vnpatient and did dispaire to bee exempted from such sorowes in this world he would desire life and abhorre death as indeed he doth for being in his straights he thinketh himself to be in a death more hard thē if his soule were separated frō his body That we may obteine our desires we must know where life is founde without the danger of death Solomon doeth teach vs it when he saith Life is in the way of righteousnes c. When any man hath neede to make a voyage and vnderstandeth that the high way is dangerous for theeues and robbers that watch who come by he wil not take that way if hee may auoide it by any meanes but seketh some path that wil bring him to the place where he would bee and so he liueth and auoideth death whereof he had bene in danger if he had passed by the high way Wee are Pilgrimes Hebr. 13. 14 in this world For wee haue heere no continual dwelling Citie c. In folowing then the Faith of Abraham and of other holie Patriarkes dwelling in this world we shal walke as strangers looking for Hebr. 11. 10 the Citie that hath a sure foundation So doing God wil not be ashamed to be called our God For to accomplishe this voyage and to come to this Citie wee must take good heede from taking the Mat. 7. 13. high way for it leadeth to damnation because it is ful of theeues robbers and filchers which seeke for nothing but our destruction As our lustes the worlde and
For there is no man which had not rather loose al his goods then to loose his life But because euery man knoweth not the way how to proceede to saue his neighbours life therefore Solomon doeth teache it vs when he saith A faythful witnesse deliuereth soules And forasmuch as there is none but God only which is true vnlesse hee communicate his trueth by his woorde wee cannot doe this pleasure vnto our neighbours to saue their liues except we be diligent to receiue the woorde to speake after it and to giue ourselues to doe the workes which it teacheth vs. This is the way which wee must holde for to bee a true witnesse But albeit there is but this one way yet may wee shewe ourselues true witnesses in diuers sortes If being called in iudgement for to beare witnesse of the trueth or beeing ordeined iudges wee speake trueth although that vpon our deposition othe or sentence they leade our neighbour to the gallowes and that hee be hanged yet doe we not cease to be true witnesses and to deliuer soules For when Solomon speaketh of the deliuerance of soules hee meaneth the innocent who are wrongfully troubled are in danger of their liues except that God rayse them vp true witnesses And also when wee witnesse or speake truth against the wicked for to sende him to death though wee saue not his life yet doe wee not cease to bee a true witnesse and to saueliues For in purchasing the punishement of the wicked wee are cause that diuers doe liue in peace and rest and thus doe we preserue and saue liues the which is a very acceptable thing before God who wil haue the Magistrate Deut. 17. 6. Rom. 13. 3. 1. Tim. 2. 2. to punish the malefactor vppon the othe of twoo or three witnesses that the euil being purged wee might liue in peace Now if the Lorde be careful of such corporal and temporal sauing and preseruing let vs vnderstande that by a farre stronger reason hee taketh care for the spiritual and eternal sauing of liues as hee hath alwayes shewed when hee hath raysed vp true men which haue giuen themselues to shewe the way of truth vnto his people as were Noe Abraham Loth Moyses Iosua the Iudges the holy kings and Prophetes And not content heerewith hee hath sent his owne Sonne who not onely was a true and faythful witnes for to preach deliuerance as a minister and seruant but by himself hath made the purgation of our sinnes sheadding his most precious blood for the eternal redemption of our soules And if the deliuerance of our Heb. 1. 3. 9. 12. Rom. 8. 32. soules be so precious before God that he hath not spared his owne Sonne it foloweth therefore that we must be careful thereof before al other things otherwise we are great contemners of God and renoūce to be saued redeemed by Iesus Christ the which is to do him greate iniurie and consequently to put our soules in bondage with the Deuil for to loose them and not to deliuer and saue them Nowe for to be careful of our deliuerance we must as Iesus Christ hath sent vs his Apostles and disciples for to be true witnesses vnto vs and asmuch as lay in their ministerie haue deliuered vs from death and damnation euen so stil nowe wee shoulde demande of him such Pastours and ministers which wil bee true witnesses who wil declare nothing vnto vs but the pure woorde of God to the which if wee cleaue by fayth and repentance they shal deliuer our soules But if in steede heereof wee haue itching eares let vs looke 2. Tim. 4. 3. for bondage and destruction as Solomon doeth signifie when hee saith But a deceiuer speaketh lyes Forasmuch as he setteth the deceiuer against a true witnesse and lyes against deliuerance hee teacheth vs that false witnesses seeke nothing else but to holde their neighbours captiue and to destroy them folowing therein their father the Deuil who from the beginning hath beene a lyer and a murtherer But as they are the most profitable witnesses which Iohn 8. 44. preach vnto vs Iesus Christ euen so the most exquisite deceiuers are they which vnder the shadowe of religion doe set foorth mens traditions and doctrines of Deuils vaine speculations and subtill questions For such so much as they can doe shut vp the kingdome of heauen from men and doe deliuer them vnto the Deuil And the other deceiuers doe bring hurt either vnto our goods or to our name or to this present life the which is but a small damage in comparison of the losse of our soules Neuerthelesse the worlde is so much giuen vnto temporal riches and maketh so great account of his good name and loueth this life so wel that he careth nothing for his saluation and feareth more the deceiuers which bring temporall hurte then those which destroy them for euer yea hee is so blinde that he honoreth them 26 In the feare of the Lorde is an assured strength and his children shall haue hope It is a great comfort for vs when we thinke that our neighboures are so wel affectionate towardes vs that we may trust them that they wil not labour to doe vs any hurte but shewe vs al fauour pleasure and gentlenes Nowe forasmuch as al men are lyers and their helpe vayne and that there is none but God onely true and that hope onely in him confoundeth not in as much as hee neuer fayleth to graunt as he requireth wee must therefore conclude that they which trust in him shal not loose their hope If we may once knowe his good affection towardes vs and so trust in him assuring ourselues that he would vs nothing but good we should be therby a greate deale more be comforted then with all the good opinions wee can conceiue of men For let the man bee neuer so wise or good yet is hee vnconstant and mutable but God is faythfull Num. 23. 19. Esay 55. 8. 9 10. 11. and changeth not his mynde But to the ende that we conceiue not a vayne consolation falsely beleeuing that we haue a strong hope in God when we haue but a light opinion of his promises and yet wil giue ourselues licence to doe after our owne fantasie and are bold to folow our good intentes or to liue in al dissolutenes after the affection of our corrupt nature the which demandeth nothing but libertie of the fleshe to the ende I say that wee conceiue not this vayne consolation Solomon doeth teach vs where wee shall finde strong hope when he saith In the feare of the Lord is an assured strength If then we wil be assured that God wil not destroy vs but assist vs and prouide for vs al thinges necessarie both for our soule and bodie and will not forsake vs til he hath placed vs in his heauenly kingdome we must then haue the feare of the Lord as the good olde fathers fearing God stayed themselues vppon him Heb. 11. 4.
2. Sam. 15. commandeth Let vs also vnderstand that he doeth admonishe vs to put of al pride and highnesse of minde when hee threateneth him with destruction which exalteth his gate Wherefore let vs not be like vnto them which builded Babel nor like vnto Zennacherib Nabuchadnezer nor Absolom Wee are also exhorted after a sort that wee shoulde bee carefull to builde the Churche and house of God and to make ourselues freendes in communicating of our goods vnto the needie and in so doing we shal haue not onely gates made of corruptible stones but also eternal tabernacles in the heauens 20 The frowarde hearte findeth no good and he that hath a naughtie tongue shal fall into euill Wee may see before our eies that the wicked and froward haue temporal felicitie and ioy that they are at their ease and doe greatly florishe and therefore it seemeth at the first sight that Solomon standeth against experience when he saith The frowarde heart findeth no good c. But if wee consider the nature of the frowarde heart which is to deuise euil continually and to giue no rest vnto his minde wee shal knowe that the froward heart howe florishing soeuer hee bee shal not finde the good that is spoken of in this place for Solomon speaketh not heere of temporall goods which are common both to good and to bad but of those goods whereof Dauid speaketh in his Psalme 34. ver 13. If such goods are not founde by the froward heart it is no wonder for hee neither asketh nor seeketh it the which is required in the finding thereof and also hee is in abhomination too the Lorde Nowe the Lorde doeth not giue vnto the frowarde whome hee hateth and abhorreth that which hee hath ordeined properly for his children whome hee loueth and in whom hee taketh his delight Mat. 7. 7. Pro. 11. 20. but sendeth them euil whereinto they fal and perishe Solomon pronounceth this fal and perdition saying And he that hath a naughtie tongue shall fall into euill For although he speaketh heere of the tongue yet doeth hee not say any thing which is not ioyned to the former part and which followeth not also for sith there can come nothing out of the poke and sacke but that which is within euen so it followeth that it is necessary for the frowarde heart to haue also a lewd naughtie tongue the which speaketh frō the abundance therof And so they which speake euil cannot be said to bee good and honest men if they wil not lie and falsifie the vnfallible Mat. 12. 34. trueth which calleth the Pharisees which spake euil Generarion of vipers And also forasmuch as the frowarde hearte doeth finde no good he must then needes finde euil that if it bee in this worlde openly yet hel shal finde him And therefore let vs not bee enuious to be of a frowarde heart nor naughtie in our tongues but let vs folowe Solomon And because it is the gift of God wee must Pro. 4. 23. aske it of him 21 Hee that begetteth a foole getteth himselfe sorowe and the father of a foole can baue no ioy Forasmuche as it is a blessing of God to beget children and to haue kindred it is no reason that we should bee greeued when wee haue a multitude of children but confessing truely that it is the gift of God wee must therefore giue him thankes and praises in following the good old fathers which reioyced when the Lord gaue them linage And for to continewe in this ioy the fathers and mothers must bee careful and diligent for to enstruct their children in the Gen. 4. 1. 25. 21. 6. 1. Sam. 2. Luke 68. Ephe. 6. 1. Collo 3. 20. Ephe. 6. 4 feare of the Lord admonishing correcting and chastening them for to make them obediēt vnto God which commandeth them to honour their father and mother And for to obey them wel let them folow what S. Paul saith Children obey your father and mother in the Lorde for that is righteous Now for to leade them rightly thereto let the fathers and mothers bee careful of that which Saint Paul doeth admonishe them And yee fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord And this they must not doe onely with word but chiefly with holy conuersation giuing them good example let them followe also that which Saint Paule teacheth Let the elder men bee sober honest discrete sound in the faith in loue and in patience Otherwise the children in Titus 2. 2. steede to stande in feare to bee obedient humble and modest wil bee proude rebellious arrogant and dissolute and thus in steed too bee wise they shal bee fooles and in steede of giuing ioy to their parentes they shal bring them sorowe For hee that begetteth a foole c. Solomon hath already heeretofore foretaught vs this same And forasmuche as parentes do not conceaue any sorowe for their children except folly appeare the which cannot Pro. 10. 1. 15. 20 bee seene til they are past their infancie therefore it followeth that to beget is not taken for the first generation wherein the children haue no knowledge nor discretion but for the disposition that the children do get either by the negligence and wickednes of their parents or els by the wilfulnesse and obstinacie of the children themselues or els by them both If the disposition come by the fault of the parents then can they not of themselues bee sory for the folly of their children but doe rather delight therein take pleasure and reioyce thereat But wee must not thinke for al this but that Solomon saith ture for God can tel howe to finde out suche parentes conuert their ioy into sorow in raising vp their children against them or giuing vp their children vnto such wickednesse that they shal come to the gallowes or els by destroying both themselues and their children by diuers miseries and afflictions But if hauing doone their duetie by admonitions corrections and chastisinges they coulde beget none but fooles they shal be sorowfull but yet it shal be to the hurt of their children Wee may apply this same vnto Superiours and subiectes to Ministers and their people 22 A ioyfull heart causeth good health but a sorowfull minde drieth the bones There is no man but vnderstandeth and confesseth that if a sicke man doe willingly and gladly take Phisicke but that it may be profitable for to restore strength to the members weakened and good colour vnto the face againe which was decayed by sicknesse contrarily if a man bee vexed and troubled and that hee delighteth in nothing nor in any good medicine that is prescribed him it shal not profite his body but wil come to nothing and vanishe away without restoring him Solomon doth plainely pronounce it when hee faith A ioyful heart causeth good health but a sorowfull minde dryeth the bones And in this hee teacheth vs that wee may not giue
be fathers to such poore afflicted and to comforte them deliuering them frō aduersitie oppression to the ende they may truely say with Iob I haue deliuered the poore when hee cried and the Orphan that had no aide So euery one Iob. 29. 12. in his degre according as God hath giuen him power ought to folowe this which is saide of the Prince For as naturally wee haue euery one the courage of a foolishe and ouerhardy prince so it is meete that correcting our corrupt nature wee followe in al righteousnesse that which a Prince ought to doe according vnto God Moreouer if they which loue their particular profite vse themselues so that they shew themselues as friends to them that giue by a farre more reason if one helpe vs in our necessitie wee ought truely to bee freende to them that haue pitie on vs and to please them and to shewe ourselues bounde vnto them For if wee ought too loue our enimies by a farre more reason shoulde wee loue them that loue vs and declare the same loue towardes vs in communicating to vs the goods wherewith God hath endowed Mat. 5. 44. them If one loue a toole or instrument which hee findeth fit for his businesse which cannot mooue nor stirre but when it is mooued because it is insensible by a farre more reason ought one to like of the instrumentes of GOD which desire to bee handeled and conducted by the holy Ghoste and take pleasure in doing good If God as it is true indeede loue such persons to whom hee is no way bounde by a farre more reason ought wee too loue them and do them seruice in that they haue neede of vs that we may stand them in steede either with counsel or with the worke of our handes according to the state whereto God hath called vs otherwise we shoulde bee vngrateful Moreouer when wee couet to haue freendes rather then enimies let vs be enclined to giue seeing that as Saint Paule saith It is meete wee remember the wordes of the Lorde who hath saide Act. 20. 35. That it is a more blessed thing to giue then to take And if the worldlinges by vaine glory which is a thing of no endurance bee prouoked to giue and bee liberall not looking for any rewarde againe by a farre more reason Christians ought to bee mooued too liberalitie considering the promise of the Lorde If wee doe otherwise Luke 16. 9 wee are infidels and cannot worthily receiue the Supper of the Lorde 7 All the brethren of the poore doe hate him and his freendes and fellowes withdrawe themselues from him Hee giueth credite to wordes and getteth nothing According to the common experience of the worlde it is a miserable thing to be a poore man for what necessitie soeuer hee hath he shall scarse finde one which will haue pitie or compassion vpon him and helpe his indigence but rahter flee him and hate his companie Solomon following the same experience pronounceth it thus It is a very lamentable thing to see the poore man so vncurteously and cruelly handled But it is farre woorse according to common proofe when those which are of his owne fleshe and blood not onely haue no pitie on him but also hate him If it bee so as dayly experience sheweth it we ought not to maruell if those which thinke themselues nothing bounde but by neighbourhood and familiaritie despise him and withdrawe themselues from him Solomon expresseth this great crueltie when hee saith All the brethren of the poore c. When the brethren are faithfull and haue the feare of God before them they are careful to obey his lawe and commaundementes And so Solomon speaketh heere of carnall brothers and infidelles which haue their hearte on their profite altogether If they haue brethren in necessitie naked of aide and succour they cannot see them for they think that they let them to come to their purpose therfore they hate thē cannot giue them a good worde nor heare any request or complaint that they make nor bee their intercessours in any matter of waight which wil doe them good for they are so attentiue to doe their owne businesse that they thinke if they should giue a good worde to their poore brethren or heare their requestes or complaintes or beare any burden for them it would hinder them greatly Solomon expresseth this beastly barbarousnesse and saith Hee giueth credite to wordes c. Ioseph the sonne of Iacob hath prooued the like beastlinesse and crueltie as his owne brothers confesse But although it bee so and that Solomon rightly reproue the barbarousnesse and crueltie that one vseth towardes another neuerthelesse Gen. 42. 21. what affliction and miserie soeuer the poore endure to the death yea yet let them not dispaire but consider there is a God in heauen which hath care ouer the poore that trust in him Then seeing it is so that God who is father of vs all hath suche care ouer the poore let vs take heede that wee bee not of those brethren which hate the poore nor of those felowes which withdrawe themselues Deut. 15. 4. Psa 22. 25. 34. 7. 69. 34. 7. 42. 9. from them If the poore man vtter wordes requiring vs to assist him yet let vs not despise his request as vaine or enuious but giue him a speedie answere not of the mouth but of aide and succour according as hee hath neede Furthermore let vs note that where hee saith All the brethren of the poore hate him This hate is very ordinary and so commonly practised that it is made a custome And men way not whether they doe wel or il and many hate the poore which thinke it not But they shal not therefore bee excused for their owne conscience accuseth them that they are not so wel affectioned towardes the poore as they would one should be vnto them if they were in that estate And thus they beare not that good wil to the poore that they thinke they doe Whervpon ensueth that they hate them for betweene loue and hate cannot be any good meane Besides this let vs note that although Solomon willeth vs to answere in words or giue words to them which pray and speake to vs yet notwithstanding hee woulde not haue vs to feede the poore with wordes onely but hee sheweth vs that if wee refraine them in speache spare our tongue by a farre greater reason we wil grutch to aide them with our goods which wee esteeme fatre more then our words Let vs not therefore be niggards of profitable speaches but let vs loue principally indeedes and trueth Iam. 2. 15. 1. Ioh. 3. 18. 8 Hee that hath a hart loueth his soule and keepeth prudence to finde riches There is nothing that wee loue so naturally as this presente life and al that we thinke say or doe tendeth onely to get wherewithal to mainteine vs in the same and keepe vs in good health and heartes ease yet although
the Lorde and looke what he layeth out it shal be paide him againe Our good God beareth great loue and fauour towardes them that are poore and needie as the holy Scripture testifieth as hath beene alledged in the law in the Prophetes Apostles of foretime But men make no account of their aduertisements and admonitions neither doe they feare their complaintes and threatnings as is seene by the smal account that they make of the poore by the oppression outrage and violence that the poore strangers orphans and widdowes indure And that which is cause why these poore are so despised reiected and misused is the malice ingratitude and crueltie of men who are so readie to their particular profite and so greedie of gain that they think if they pill not thē which cānot defende themselues they make not their market halfe wel and if they shoulde ayde the weaker sort any whit at al or giue any almesse to the needie who haue not wherewithal to requyte it againe they shoulde susteine great losse and neuer be able to recouer it Thus by their disordinate desires they tende stil to augmentation at least wise they cannot suffer any apparance of diminition or losse But such people are abused as Solomon sheweth saying He that hath pity vpon the poore c. When one lendeth to an honest man hee feareth no losse but hopeth and is as it were assured that hee wil not be vngrateful but wil acknowledge and confesse the pleasure which he hath done him and restore willingly that which hee hath len thim yea with profit wil yeld some recompence for the pleasure which hee hath done him By a farre more reason ought wee to be assured that when wee haue done any good to the poore we shal not loose it but it shal be restored and wee shal haue a verie good recompence for wee haue not done it vnto a man but to God who taketh it not on this condition neuer to restore it againe but as pure and loyal readie to yelde it againe which he wil doe certeinly yea with vsurie by a maner of speeche as Solomon expresseth it by Retribution For this cause wee ought to bee readie and most willing to benefite the poore as Solomon striueth to teach vs heere And therewithal declareth vnto vs first the honour which God doth to them which haue pitie on the poore and doe them good giuing them the title of pitiful which is properly to him alone for he alone doeth benefit vs not being bound therto we can doe no good but what wee are bounde to doe and should not once think to receiue any recompence for the same again but rather should acknowledge that wee are vnprofitable seruantes to thinke that any one is boūd to vs. Our Lord Iesus Christ sheweth this wel Luk. 17. 7. But our good God giueth vs suche titles to aduertise vs that wee bee his folowers and as wee woulde that hee shoulde doe vnto vs so wee shoulde doe to others beeing certaine that hee wil recompence vs wel Hee declareth secondly that God requireth not of vs with rigour that which is his but hee taketh it by borowing Mat. 5. 7. Luk. 6. 36. to the end to restore it as though hee were bound therto although to him al thinges appertaine And so to speake properlie it is God which lendeth or rather giueth vs al thinges to vse and dispose and distribute to his familie and wee can neither giue nor Psal 24. 50. lende to him Notwithstanding this is not to say that Solomon speaketh not wel when he saith One lendeth to the Lorde For one may say that hee iesteth with vs because of our rudenesse and ignorance as a mother doth with her children to giue vs more easily to vnderstande how readie the Lorde is to benefite vs when hee reputeth that which is his owne to bee lent him by vs and wil restore it to vs as though hee were bounde theretoo and as though hee had some thing of ours in his handes A man may also say that hee speaketh after our maner of speeche For when wee haue giuen any thing to any one which is not base conditioned and that wee hope hee wil acknowledge it and render vs againe the like or better wee say that wee haue lent him it Or if one haue giuen vs any thing and that wee bee willing to requite it againe wee say that wee haue but borowed it Thirdly hee declareth vnto vs the liberalitie of our God when hee sayeth That hee wil restore the retribution to him that shal haue lent For of his grace hee maketh himselfe as detter when it is said That hee wil restore It is meete to vnderstand and say that it is of his grace seeing hee can be in dette to no bodie and al are in det to him and there is none that can paie that det And as if one had done him some great pleasure and had merited to be recompenced therefore hee promiseth retribution declaring that hee wil not onely render that which hath bene lent him but also wil giue hyre and profite to him which hath lent it him Retribution is made first in this worlde when God doeth giue suffisance and contentment to them that are pitiful to the poore although it seeme often that they haue but litle Secondly it is made in the last resurrection For the rest because mention is made heere of restoring and retribution the arrogant Psal 37. 9. 16. 17. Mat. 25. 34. dreamers which demaund recompence of their good deeds woulde heere founde their merites and say that in dooing good they gaine the kingdome of heauen But it is an easie thing to shew them that they are abused for seeing the heauenly kingdome is the retribution and inheritaunce of our father which hee hath prepared for his children before the foundation of the worlde it foloweth that one can not merite it for wee were not before the foundation of the worlde and so children cannot merite the inheritance of their father what seruice or duetie soeuer they doe to him For they neither doe nor can doe any good to their father which they are not bounde to doe If it bee so with men which can leaue their children but temporal thinges and of smal enduraunce It is not fit that wee shoulde bee so arrogant as thinke to come to the heauenly kingdome by our merites and binde God to vs to giue it But the kingdome of heauen is called hyre rewarde or retribution because it foloweth our paynes and labours our workes and good deedes not that they are worthie thereof but that it pleaseth God so to accept them and that hee himselfe maketh them For it is God that woorketh in vs both the wil and deede Phil. 2. 13. according to his good pleasure Heereby wee haue a good argument to knowe that retribution commeth not by our merites but by pure grace and liberalitie Also it woulde bee no inconuenience to say that
iniurie outrage and violence to their neighbours dispoiling them of their substance for this cause their iniurie shal returne vnto themselues As Solomon pronounceth it saying The rapines of the wicked shall destroy them Wherein he speaketh principally of kinges iudges and gouernours of the earth which are the greatest theeues and raueners as is aforesaide The reason which he addeth sheweth wel that it is of such men that hee speaketh when he sayth For they haue refused to doe iustice True it is that we ought al to doe our endeuour in helping eche one his neighbour and defending him inasmuche as wee can from the yldealing of the wicked But because the Superiours of the earth are placed in the seate of God and that their office as they can wel tel is to doe iustice It is lawful to vnderstande that this present sentence pronounceth principally that they shal perishe wickedly for they make no account to doe right in ayding the feeble and defending them but rather eate and deuoure them as it is laide to their charge they Psal 82. 2. 6. 7. are manaced destruction Ia. 33. 1. 8 There is a man whose waye is frowarde and strange but the worke of the pure man is right There is none but he thinketh or striueth to persuade himself that he is an honest man and that hee walketh so vprightly that in him is nothing worthie of reprehension so proude and haughtie is the nature of man striuing to forget his owne iniquities which are continually before his eyes Insomuch that if he commit any thing or imagine against his neighbour that which he would not should be done vnto himselfe it can not be but his conscience wil reproue him Notwithstanding hee resisteth it as euerie one may feele in himselfe naturally and as Solomon hath sometimes spoken when hee saieth heere aboue verse 2. That euerie mans way seemeth right in his owne eyes And nowe hee sheweth openly that this opinion of vprightnesse is false when he sayeth There is a man whose way is frowarde and strange Wherein we haue to note that although it be saide The Lord hath looked from heauen vpon the children of Psal 14. 2 Esai 64. 6. Iere. 17. 9. men to see if there were any which vnderstoode and sought after God but they are al gone astraie c. And wee are al as it were filth c. The heart is deceitful and frowarde more then al other thinges c. Neuerthelesse Solomon condemneth not vsal because that God accepteth the woorkes of him that is regenerated which Solomon calleth pure saying But the worke of the pure man is right For although beeing left off in the corruption of our nature wee walke in frowarde and strange wayes doing wrongful and abhominable woorkes which leade vs to perdition and that we cannot be so iust but wee must needes sinne neuerthelesse when our Lorde Iesus Christ by his holy spirite mortifieth our wicked concupiscenses and disordinate affections hee purgeth vs so that our affections are holy good and iust and cannot be otherwise insomuche as the holie Ghost conducteth them and guideth them The it foloweth that wee take pleasure to walke vprightly and wee cannot be turned therefro to abandon intirely the right way and withdrawe ourselues wholly from righteousnes for we haue the seed of God which is perpetual that is to say which maketh them to perseuer in holines and iustice which are engendered of God by his seede For whosoeuer is born of God doeth not sinne for his seede remaineth in him c. This 1. Ioh. 3. 9. is not to say but this seede is sometimes choked of them that are regenerate as it hath beene in Dauid but it is neuer wholly extinguished 9 It is better to dwell in a corner on the house toppe then with a brauling woman in awide house God at the beginning created man and woman and ioyned them together in marriage to the ende they shoulde liue together in peace and vnitie whereby they might haue ioye and consolation and be an aide and comfort one to the other as members of one bodie And principally it is sayde that the woman is an helpe too man But men and women despise the end and purpose of GOD Gen. 2. 18. and not weighing the duetie which they owe one to another seeke for earthly goodes and substance and couet earnestly the highnes and magnificencie the glory and honour of the world When they are about to marry they enquire not principally of the life and maners of the man or woman that is to be had but aboue all thinges they haue regard to the goodes and riches to the might credite authoritie and noblenes of the parentage that thereby they may become greate and haue support and credite and a greate number of people which shall woonder at their riches reuerence them and court them Or at leastwise that they may haue wherewith too walke by their neighbours liue at their ease and vse great traffique or haue inheritāce of great reuenue Now because in this sort they forsake God and regard more the world it comes to passe that for the confusion of such persons and to punish their vanitie and pride their greedines and auarice God ouerturneth the lawes of mariage So that a man that wil marrie insteede of finding an honest wife which should support and aide him giue him peace ioy and consolation God giueth him a proude and fierce wife which serueth to no other purpose but to torment vex him braule make war with him and put him to great trouble and sorrow when a man hath mette with suche a matche hee saieth in his heart that which Solomon auoucheth saying It is better to dwel in a corner on the house toppe c. Also the wife that wil marie in steed of finding an honest man which wil loue her and be acceptable pleasant to her meeteth with a proud and cruel man a churle and one with whō she can haue no quietnes Then saith shee also in her heart That it is better to dwel in a corner on the house top then with a brawling husbande in a wide house Beholde heere howe wee shoulde applye this sentence although Solomon make mention but of the woman and not without cause for seeing that the woman is chosen by the man was created to assist and obeye him and be subiect to him as the Church is to Iesus Christe It is good reason that shee be rebuked by name when in steede of keeping the housholde in silence and peace shee Ephe. 5. lifteth vp herselfe against her husbande and resisteth him also because by proofe women are more prompt readie to striue against their husbands and that this vice is most common amongst them Solomon speaketh the rather of the brawling woman and blameth her who in as muche as shee is inferiour to her husbande shee ought to suffer patiently the seueritie of him rather then to moue debates and
Notwithstanding the intent of Solomon is not to forbid vs to comforte them which are afflicted in their heartes by sweete and pleasant woordes for God hath giuen vs his worde to the ende that we shoulde vse it for the consolation of the sad and sorwful The Lorde comforteth the afflicted by the preaching of his worde when hee giueth efficacie to the admonitions exhortations and warninges which are doone in his name Esay 40. 1. 51. 11. 12. 61. 1. Iere. 31. 10. And when the wise instruct the ignorant and that the strong vpholde the weake the riche helpe the necessitie of the poore and those that are in prosperitie haue compassion on them that suffer aduersitie Solomon therefore wil not keepe vs from taking care to comfort the miserable and afflicted neither giueth hee vs to vnderstande that consolation is hurful vnto them but hee meaneth that if seeing our neighbours in distresse wee laugh at their misery and reioyce and take pleasure at it whereas wee ought to weepe haue compassion on them and put ourselues in paine to comforte them wee resemble those which vncloth their neighbours when it is colde wether and which spill vineger vpon Sope and Nitre Hee wil not therefore haue vs sing songues to an heauie hearte That is to say hee will not haue vs to laugh and reioyce when wee see our ueighbours in affliction for so doing in as much as in vs lyeth wee augment their miserie which is a thing very wicked before GOD as our Lorde Iesus Christ sheweth vs. Wherfore let vs obey the Apostle Saint Paule who saith Reioyce with Luke 6. 24. Rom. 12. 15. 1. Cor. 12. 26. them that are mery and weepe with them that are sad So that it may be accomplished in vs which is saide And if one member indure any thing all the other members shall suffer with it c. 21 If hee that hateth thee bee hungrie giue him bread to eate and if hee bee thir stie giue him water to drinke So muche is it vnlawful to take away the garment in a colde day or sing songues to the heauie heart when thy neighbour loueth thee or at leastwise hateth thee not is in miserie and distresse that rather it behoueth vs to haue pitie and compassion on them which wishe vs euil not only in words sound shewes but also indeedes helping them and succouring them at their necessitie Ioseph did so to his brethren who had shewed him great signe of hate and executed Gen. 7. 42 1. Sam. 24. 26. great crueltie against him Dauid kept that none shoulde doe Saul his enimie harme where vnto Solomon agreeth very wel saying If hee that hateth thee bee hungrie c. Iesus Christ commandeth vs the like Nowe as concerning the wordes of Solomon wee haue to note that it seemeth at the first shewe that hee is content that one make as much account of him which is his enimie as of a Dogge to whome likewise wee giue bread and water for hee speaketh but of giuing him bread and water But one may easily exempt Solomon from such suspition first in saying as the trueth is that the Scripture vnder bread and water comprehendeth al that which serueth to nourishe the body of man yea vnder the onely worde bread Secondly in saying that Solomon hath named that which is least esteemed to shewe that if one refuse to giue to his enimie bread and water he wil not giue him other meates which are Gen. 3. 19. 18. 5. 28. 20. 39. 6. 7 1. Kin. 13. 8. 2. Kin. 6. 22. Luk. 16. 10 exquisite nor wine which is sweete and delicate and to shew that if one obey not in a little thing he wil hardly obey in a greater according also as our Lorde Iesus Christe saith Hee that is vniust in a little matter is also vniust in a great matter c. And though in no other place of the Scripture are founde not bread and water for al the nourishnent of the body of man yet Saint Paul sheweth vs that we ought to vnderstande this place for al foode for hee nameth neither bread nor water but saith simply that one shoulde giue to eate Rom. 12. 20. and drink Vnderstande wee therfore that Solomon teacheth vs to be merciful towards our enimies ministring to thē according to our power that which they haue neede of And heerein he sheweth that wee ought not to hate any body although wee bee hated neither doe il though wee bee doone yl vnto but rather render good for euil in al thinges which are possible for vs. Thus doing wee shal bee the children of our heauenly father which maketh the Sunne shine Ro. 12. 14. 17. 1. Pet. 3. 9 Mat. 5. 45 on the good and on the bad c. 22 For thou kindlest coales vpon his head and the Lord shal deliuer thee The first good that commeth of our doing wel towards our enimies is that we kindle coales or as Saint Paul saith Heape coales of fire vpon their heades that is to say we breake their hearts Insomuch that they are forced to encline on the one side or on the other that is to wit that either by our benefites their courage is softened and they induced to loue vs or if they bee so cruel that they relent not by our benefites yet neuerthelesse they shal burne and bee troubled with the witnesse of their conscience which shal feele it selfe confused and ouercome with our benefites One may see this token in Saul and as Saul finally ceassed to persecute Dauid euē so our enimies wil leaue of to trouble vs so we shal not loose the 1. Sam. 21. 26. good that wee haue doone them The seconde and which is most profitable for vs is that the Lorde wil recompence our benefites And to perfourme the same not onely wil giue vs a temporal good thing for a temporal but also wil receiue vs for his children Our Sauiour admonisheth vs to doe wel to our enimies to the ende we Mat. 5. 44. 45 may bee the children of our father which is in heauen and if we bee children wee are heires And seeing it is an heritage it followeth that God giueth vs not that which hee oweth vs for he cannot Rom. 8. 17. bee our debtour and so the retribution is gratis and procedeth of his free liberalitie without any merite of ours as wee ought wel to acknowledge it for wee ought not to bee otherwise towardes our God then wee woulde that our children shoulde bee towardes vs and wee woulde haue them stil to acknowledge that they haue not deserued the goods which wee leaue them in possession after vs. 23 As the North winde driueth away the raine so doeth an angrie countenance the slaundering tongue Whiles the North winde bloweth not the Southwinde sendeth him cloudes which distil raine euen so when a man which is in credite and authoritie in power and superioritie sheweth himselfe fauourable and
curteous then flatterers tale bearers lyars and backbiters feare him not but dare easily come before him and thinke themselues welcome when in secrete they bring him false reportes of their neighbours Contrariwise when the North winde which is drie and impetuous bloweth the cloudes are scattered and yeelde no raine euen so when a personage which is in preheminence sheweth himselfe rude and seuere rough and rigorous as though hee were alwayes angrie the flatterers which desire to distil raine of lyes and backbitinges dare not approch to him but absent themselues away for although they seek stil to cloke their saying for to hide their falsehood yet neuerthelesse a vertuous iudge can wel discouer it and confound them so that they dare not appeare before him and when he hath caught them hee wil scatter them as the dry Northerne wind bringeth the cloudes to nothing Heere Solomon sheweth wel to kinges and rulers of the earth that they ought not to laugh reioyce and take pastimes at flatterers backbiters but rather to be bitterly angry against thē in anger to take reuenge vpon them executing that which Dauid purposed to doe saying Hee that priuily slaundeth his neighbour him wil I destroy He that hath a proude looke and high heart I cannot suffer Psal 101. 5. and hee teacheth vs that to shunne the fury of our Princes and to bee in their grace and fauour wee ought to abstaine from lying detraction and falshood for heere aboue it is saide that the iust mans lippes doe please kinges c. And so one may see that al is out of order when kings giue entertainement rather to flatterers and backbiters then to men of trueth and also men seeke to please them rather Pro. 16. 12. by lyes then by trueth Let vs learne also euery one of vs not to fauour in any case lyars and backbiters but rather shewe them an angry countenance to giue them to vnderstand that wee haue them in horrour and detestation to the end that they withdrawe themselues from vs and bee mute and dumbe before vs if so be it they wil not speake trueth Otherwise wee are giltie of lying and detraction seeing we take pleasure in hearing them 24 It is better to dwell in a corner of the house top then with a contentious woman in a wide house Wee haue seene this sentence worde by worde Neuerthelesse this repetition vsed of the holy scripture is not vnprofitable but rather Pro. 21. 9. necessary because of our rudenesse and negligence or rather as concerning this present sentence because that commonly women are the more proude and arrogant they are the more stout and obstinate in their wickednesse and as it were enraged insomuch that they wil not rest vpon reason what warning soeuer one giueth them also because men are more attentiue to match themselues with riche women which are come of a good house and kinred then to inquyre of their womanhood and good manners of their modestie and humilitie This auarice or disordinate desire is marked by the wide house For these causes I say Solomon setteth againe before vs this present sentence to reprooue men and women according as they deserue And as the repetition is not superfluous so it shal not bee vnprofitable to apply to this place present that which was saide in the 21. chap. 9. vers 25 As are the colde waters to a person fainting for drinke so is good newes from a farre country When any body hath long suffered hunger and through the long suffering of the same is waxed faint and out of hearte if he finde any colde well of water or fresh running riuer hee taketh pleasure to drinke thereof hee stencheth his thirst hee recouereth strength and is renewed againe Euen so if any one haue his friend in a farre countrie and thinketh that this friend is very conuenient for him yea necessarie hee wil bee vexed and greeued greatly and wil as it were pyne away when his friende hath not of long time sent him any newes But if his friend haue a care of him and if hee bee diligent to let him vnderstande of his newes which bee pleasant and profitable to him his griefe wil passe his languor wil cease hee is well recreated and refreshed and hartely thanketh his friende that hath him so in remembrance Nowe whyles wee are present in body we are absent in the Lorde which is the best friend that wee can haue And so in respect of vs that walke in this earthly country by fayth and not by sight our God is in a far country And if so beit he sende vs not and distille downe vpon vs his fresh waters if hee sende vs not of his good newes wee languishe and are faynt through spirituall thirst with the which hee hath threatened the children of Israel We languish I say and waxe faint if wee haue the true knowledge of the bountie and clemencie of our God and Amos. 8. 11. 12. knowe howe great a gift it is to enioy his worde and serue him according to the same and not to haue libertie to doe it in the company of the faythful Dauid was seased with such languor and faintnesse As hee expresseth it If wee wil bee free from the foresayde Psal 42. 2. 63. 2. manace and not lye long in languor let vs harken to our GOD which inuyteh vs so courteously by his Prophete All you that are thirsty come vnto the waters c. And to obay him let vs come to Esa 55. 1. Mat. 11. 28. Iohn 7. 37. Iohn 4. 10. 13. 14. Iesus Christ who also inuyteth vs and hee wil giue vs of the water of life which wil keepe vs from thirst for euer And also it is hee which is sent from a farre For hee discended from heauen and brought good newes to the worlde And as hee hath begunne to bring vs this good newes so hee continueth it by his ministers whereof wee ought to bee rauished in admiration and make great account and bee ioyfull saying Howe fayre are the feete of him vpon the mountaines which hath pronounced and published peace and goodnesse which preacheth saluation who saith to Zyon thy God raineth wee were very farre from our Lorde GOD by our sinnes and abhominations and lykewise wee were his enemies and yet he hath not letted to loue vs and sende vs his good newes And therefore wee ought to remember that wee which were of late Gentils in the fleshe were at that time without Christ strangers Esa 57. 10. 66. 19. Eph. 2. 17. 11 in the common weale of Israel and strangers of the alliances which contained promise c. But now by Iesus Christ wee which were then a farre of are made neere by the blood of Christ 26 A righteous man falling downe before the wicked is like a troubled wel and a corrupt spring Men iudge by the world that they behaue themselues wel if they maintaine themselues peaceably with euery one
and indeede after mans iudgement it is the best way that a man can take but the holy Ghost doth teach vs an other meanes cleane cōtrary to natural reson when he saieth by Solomon Hee that giueth to the poore This is much against naturall reason the which saieth that we must gather and hold fast for to auoyde pouertie She looketh not to that God can and wil doe she is blinde in the workes of the Lord and chiefly in those that he worketh according to his free promise the which notwithstanding are vnfallible for it is true He hath promised Deu. 15. 7. 8. 9 24. 19. Deu. 28. blessing to him that giueth vnto the poore wherevpon it foloweth well that he shall neuer want For blessing signifieth aboundaunce of riches and contrarily cursing signifieth want of riches miseries calamities and sorowes And after this signification Solomon threatneth the churlish and cruell the theeues robbers the couetous and insatiable throtes which regard the poore nothing pittifully nor haue any compassion of them he threatneth them I say that as they are not mercifull and suffer the poore to endure many griefes afflictions and sorowes yea and disdaine and abhor them and are rather ready to curse them then to blesse them and to trouble them then to maintaine them euen so shall God greeuously punish them and in diuers manners as Solomon doeth signifie rightly when hee is not alone contented to say that hee which hideth his eies shal be cursed but saieth also that hee shall haue many curses that is to say that he shall suffer many miseries But his greatest and chiefest wealth aboundance fulnesse that he giueth to the poore standeth not in aboundaunce of earthly blessings but as he is mercifull so doeth he obtaine mercie the which Mat. 5. 7. consisteth in this that God doeth not impute his sinnes vnto him but in forgiuing him doth count him alwaies righteous and maketh him to perseuer in righteousnes that hee may continue in vsing liberalitie Psal 112. 2. Cor. 9. Mat. 25. towardes his neighbours And for the full measure of his felicitie Iesus Christ counteth the almes done and giuen vnto himselfe that is giuen vnto the poore and doth promise to recompence it with the kingdom of heauen Euen so the woorst and greatest curses that shall fall vpon the churlish and cruell which care not to shewe mercie to the poore are not the sorowes that be suffered for want of earthly riches but because that God imputeth their Deu. 15. 5. Iames. 2. 13. Mat. 15. sinnes vnto them and condemneth them without mercie For because they haue despised the Sonne of God in his members therefore shall they bee sente into the fire that neuer shall bee quenched 28 When the wicked ryse vp a man hideth himselfe but when they perish the righteous encrease They that haue the election and free choyce of placing rulers and gouernours either in the Church for to preach the worde and to administer the Sacraments or in the common wealth for to minister iustice in rendring right to him to whome it appertaineth in maintaining the good and punishing the badde ought diligently to take heede to commit the same to such people as S. Paule teacheth vs writing to Timothie and Titus and Iethro and Moyses For if in such offices and authorities we raise vp wicked men or that they themselues rise vp vsurping the places and seates orders and degrees consecrated for to serue God and his people the good Exo. 18. 21. Deut. 1. 13. righteous holy and innocent knowe not where to become For so much it wanteth that they may haue audience for to pronounce that which shal be true and to declare what is lawe and right that rather they are constrained to flye and to hyde themselues because of the great searching that is made after them Many holy men haue tryed this true by experience and amongst other Moses Dauid Elias and other Prophetes and the Apostles of our Lord Iesus Christ who were persecuted from citie to citie and were not spared till they were cruelly and shamefully slaine And as they haue bin vsed so do the Papistes stil continewe the same against the folowers and such as hold the same trueth preached by the foresaide Prophetes Apostles And to leaue the Papists we know that of late in fresh remembrance there hath beene a company of wicked which bragged of holding the reformation of the Gospel which not only haue laboured to cause that the good righteous innocent and quiet should hide themselues but also had deuised to destroy them by treason to the end that they should haue no leysure to hyde themselues And therefore wee ought to take very good heede what people we raise vp to the seate of Iustice least we make thereof a denne of theeues robbers spoylers and murtherers Solomon doeth admonishe vs heereof saying When the wicked rise vp c. Wherin we haue to note first of al that he speaketh of the wicked in the plural number because the worlde is fall of them as the scriptures doe complaine thereof And also when the wicked rise vp many cleaue vnto them and shewe their wickednesse the which before they helde couered vnder the cloake of hypocrisie and of feare to be taken but when they perceiue themselues to be a great company then are they bold to followe their wicked enterprises to oppresse and torment the good and innocent then they thinke none can resist them nor let them to accomplishe fully their euil wil as it seemed wel vnto Pharao vnto Saule and vnto Achab to the Scribes and Pharisees to al the persecutors of the faythful Secondly let vs note that when he speaketh of the good wise iust and innocent which are not hearde so long as the wicked and their tyranny beareth rule and cannot tell where to hide themselues so that they are compelled to flye and not to be seene he saith not that men hide themselues for the number of them is so small in comparison of the wicked that as we haue already alledged once the scripture complayneth that there is none righteous none that vnderstandeth none that seeketh after God and therefore he saieth in the singular number a man hideth himselfe For as it hath beene saide the number is very small And euen so the Preacher concludeth Now that by the man that hideth Eccle. 7. 2◠himselfe we must vnderstand the small number of the righteous and innocent Solomon sheweth by the Antithesis he maketh saying but when they perish c. This is not to say that the destruction and perdition of the wicked is cause of the great number of the righteous for there is none but the grace of God which maketh vs righteous and that for Iesus Christ his sake whose righteousnes he imputeth vnto vs but it is that when we see the wicked are reiected and punished or otherwise we see their destruction manifest and that the vertuous and people fearing
but there is Iohn 1. 16 Ephe. 4. 7 1. Cor. 12. 4 but one spirite The thirde Who hath bounde the waters in a garment The waters of their nature that God gaue them in their creation couered al the earth and for the commoditie and vse of man hee hath discouered the earth making the waters to withdrawe themselues which he hath inclosed in their limites that they should not passe their bounds without his leaue or commandement as the Gen. 1. 9 Psal 33. 7 Iere. 6. 22 Iob. 38. 8. 9 10. 11. Psal 104. 6 7. 8. 9 Exo. 14. 21 Ios 3. 15. 16 Eze. 36. 25 Esay 55. 1 Iohn 4 7 Scripture witnesseth And thus there is no man that can binde so great an heape of waters with his garment but God doeth inclose and holde them in at his pleasure as besides these witnesses of the Scripture we may see it in the myracles that he wrought in the red Sea in the flood of Iordan And if a man hath not the power to binde in the material corporal waters so much the lesse are we capable of the clene waters of the holy Ghost the which satisfie thē that drinke thereof and doth fil them with al prudence wisedome knowledge and vnderstanding But as God hath promised them vnto vnto vs so doeth hee exhort and cal vs to drinke them And as he doth exhort and cal vs euen so doth he giue them vnto vs by Iesus Christe when by faith wee receiue his worde the which quickneth vnto eternal life as he doeth assure vs thereof The fourth Who hath established all the endes of the earth It may be answered that it is neither one man nor al men together Mat. 6. 27 5. 36. They haue no power to adde one cubite vnto their height neither to make one haire white or blacke howe then can they establish the earth at their pleasure or wil And also the earth is an vncomprehensible heauinesse and greatnesse as the Scripture doeth witnes But God only creating the earth hath stablished the endes thereof Iob. 38. 4. 5. 6 and there is none that can augment or diminishe it it is hee who by his Prophet Esay saith Who is hee that hath measured the waters with his fist c. Thou hast set al the borders of the earth thou Esay 40. 12. Psal 74. 18. hast made Sommer and Winter And if wee can neither giue ordinance to the earth nor establishe her boundes in our handes so much the lesse can wee handle the wisedome of God which filleth heauen and earth at our pleasure but wee must acknowledge that wee are bruitishe and to demande of God the wisedome that is meete for vs. For if hee bee owner of the earth and the contents thereof and who hath giuen the same to men by a more strong reason he giueth wisedome whereby we are drawne from the earth and raised vp to heauen The fifth What is his name It is vnpossible to bee named seeing that as hath beene saide the foresaide thinges are not in no mans power whatsoeuer And thus man can haue no fame nor praise for the thinges aforesaide But the mightie God is he alone that hath al those thinges in his hande whose name wee knowe not except hee reueale it vnto vs. For albeit there is no people so barbarous but knoweth that there is a god yet whēhe is not glorified as God nor thanks giuen vnto him but that the most part of the worlde and almost euery where they are become vaine in their thoughtes as saith Saint Paul by this is shewed that wee know not Rom. 1. 21. his name To the ende then that hee may bee glorified of vs let vs worship him alone in calling vpon him giuing him thankes singing foorth his praises and confessing him to bee authour of al goodnes and obeiyng him according to his worde in al feare and reuerence Hee hath declared his name vnto vs which is not onely wonderful and worthie that wee shoulde tremble at it knowing our infirmitie but also therewith that wee shoulde bee assured because of his goodnesse and loue that hee beareth vnto vs. For as his name is the Almightie the euerlasting strong feareful taking vengeance and punishing the wicked and vngodly that hee is a burning fire cōsuming his enimies and that it is a very feareful matter to fal into the handes of the liuing God euen so his name is the God onely Sauiour father of mercy pitiful patient slowe to wrath shewing mercy vnto a thousande generations protectour and defendour of the afflicted and al them that trust in him Beholde a very wonderful name as it is hee is heere expressed but it is far of from being set foorth and described according to the dignitie and excellencie thereof For there is no vnderstanding that can attaine vnto the perfection of this name and consequently there are neither mouthes nor tongues that can declare and shew foorth this name according to the worthinesse thereof The sixth And what is his sonnes name if thou canst tell If wee knowe not the name of the father we cannot know the name of the sonne for the sonnes do oftentimes beare the name of their fathers euen frō sonne to sonne that they may boast of the Nobilitie and long continuance of their stocke and linage Likewise if the fathers were neuer men of renowme the children are little regarded to bee knowne Wherefore if wee speake heere of men we may rightly answere that no man knoweth the name of his sonne that is ascended vp into heauen for wee cannot knowe the name of that which cannot bee And therefore if wee wil knowe the name of his sonne that is ascended vp into heauen wee must pul away our regarde from men and come to God and hee wyll teache vs the name of his sonne For none knoweth the sonne but the father None can come vnto mee except my father drawe him And Mat. 11. 27. Iohn 6. 44. 17. 1. 5. againe praying vnto the father that hee woulde glorifie him hee sheweth wel that it is the father that giueth the name of his sonne to bee knowne And also the sonne who is the euerlasting worde of the father is one selfe God with the father And howe shal wee come vnto the father seeing hee dwelleth in a light that is vnaccessible Iohn 1. 1. 1. Tim. 6. 16 For this cause hath hee sent vs his sacred woorde by his Prophets Apostles and Ministers yea by his own sonne by whom he hath declared his name vnto vs such as wee haue heard also therein he declareth vnto vs the name of his sonne And first of al he sheweth him vnto vs to bee almightie and eternal when Moses doeth teache vs that God made al thinges in speaking the worde The heauens were made by the worde of the Lord c. Al Gen. 1 Psal 33. 6 Iohn 1. 3 Collo 1. 15 16. 17. Heb. a. 1. Gene. 22. 18. Gala.
neighbours to wit when hee is become an hypocrite and ydolater afterwardes vaine swearing blaspheming periurie manifest contemning and scorning of the trueth and holy Religion when he is become a false witnesse slandering flattering and a taleteller and to counterfait to shadow things to deceiue and also when he doth not vnto his neighbor as he would be done vnto And thus the wise man desireth to be purified from al the inward and outward transgressions that hee shall commit against the lawe of God And because that euil wordes corrupt good maners 1. Cor. 15. 33 we haue neede not onely that vanitie which is in vs and falshoode that wee commit should be remoued far from vs but also that wee should flye and auoide al euil and naughtie tongues and all wicked men in their trades and that we should aske of God to giue vs fellowship of wholesome words and holy conuersation The seconde thing he requireth is giue mee not pouertie c. After that the wise man hath required what is necessarie for the life of the soule he asketh such things as are necessarie for the body the which wee may lawfully demande For albeit that Iesus Christ doeth shewe vs by diuers argumentes and reasons that wee ought not to care for Mat. 6. 25. foode nor other corporal necessities of this life and that hee doeth admonishe vs to seeke first of al the kingdome of God the righteousnesse thereof yet neuerthelesse hee doeth not thereby forbid that we shoulde not aske and seeke for our corporal necessaries otherwise he would not teach vs to pray vnto God our father for to giue vs our dayly bread neither also should any man haue neede to til plowe the earth to plant to sowe to gather lay vp in sellers garners the fruites that the earth hath brought forth It is then lawful for vs to aske things at Gods hāds that are necessarie for our bodies as we haue seene heeretofore howe Iacob hath demanded them but yet it must bee done without care and without distrust and that we should know that as the earth is the Lords so doth the same obey him bringing forth his fruites according as he commandeth it and thus we can haue no foode but so much as it pleaseth God to giue vs therof yea though we labour For he which laboureth or he that watereth is nothing but God that giueth the increase Wherfore we must knowe that it is not onely laweful for vs 1. Cor. 3. 7. to aske and seeke for our bodily necessities but also it is necessarie in humbling ourselues and confessing that all riches come vnto vs from the bountifulnesse and liberalitie of our heauenly father we shoulde not be vnthankful but that without dissimulation wee should giue him thankes therfore Nowe that wee may rightly aske and seeke for such thinges of him as are necessarie for vs wee must not folow the desires of our flesh the which is vnsatiable but to cōtent ourselues with mediocrite as the wise man doeth shewe vs in this present text the which conteineth three members The first is he requireth that God woulde not giue him pouertie Wherein there seemeth to be an absurditie For albeit that he confesseth as it may seeme that pouertie is giuen of God yet is it there refused where it ought to be precious if it be a gift of God and also to consider howe God hath alwaies had the poore in great estimation hath exalted many of them and also Iesus Christ saith that to them Mat. 5. 3. 25. 40. belongeth the kingdome of heauen likewise hee calleth them his brethren Heereunto we answere that as a childe saith to his father giue me no rods euen so the wise man calleth pouertie the gift of Gen. 3. 17. 18 Leui. 26. 14. Deut. 28. 15 Prou. 6. 9. God and requireth that God woulde not giue him pouertie And this is because he knoweth that pouertie is a rodde yea a curse that God sendeth in the world for the sinnes thereof And albeit that we must patiently beare pouertie when God giueth it and neuer the more to thinke that God hateth vs no more then a good and wise father hateth his childe when he giueth him roddes as we are well taught it when God by his woorde so diligently commendeth the poore as hath beene alledged sometimes And although that Saint Paule saith Rom. 8. 35. That neither hunger nor nakednesse shal separate vs from the loue of Christ and that in pouertie we must neither be discouraged nor despaire yet is it lawful to auoide the same by the meanes that God teacheth vs by his woorde the which are labour and prayer For albeit that labour is ordeined of God yet shal it not profite any thing except God himselfe doe blesse it the Gene. 2. 15 3. 17. Ephe. 4. 28. 2. Thes 3. 6. Psal 50. 15. which we must obtaine by prayer as he doth teache vs when hee sayth Call vpon me in the day of thy trouble and I wil deliuer thee Whereunto the wise man nowe agreeth when he runneth to God beseeching him that he woulde not giue him pouertie Thus praying he requireth priuily that God woulde graunt him grace that he might be able to labour and that he woulde blesse his trauaile the which otherwise shoulde be vaine and of no profite Wee see then there is no absurditie in the request of the wise but that it is laweful for vs to make the like request as also Iesus Christ doeth teache Mat. 6. 11. vs when he woulde haue vs to aske our dayly bread The seconde is hee asketh that God woulde not giue him riches Wherein it might seeme at the first sight that hee woulde rebuke riches and reiect them as if they were euil and hurtful but if his intent were such it shoulde be euil seing that God hath created riches and giueth them to whome he thinketh good for to make them to prosper as he did to Abraham and other Patriarkes to Dauid and other kings to Iob and to diuers other and also the scripture calleth riches a blessing as hath beene already alledged diuers times Therefore it is not the minde of the wise man to refuse riches as euill things for in so doing hee shoulde do iniurie to God but the wise man did distrust himsef and knewe that he was of the same nature that were many more which had abused and did abuse the riches of the world in diuers sortes to the dishonour of God to their owne hurte and also the contempt and hurt of their neighbours For the riche men of the world do often abuse their riches vnto ydolatrie for the which to maintaine they wil spare nothing as may be seene in the making of the molten Calfe and when it is saide that the ymages of the heathen are but siluer and golde albeeit it is Exo. 32. 3. Psal 115. 4. 1. King 11. 7. 12. 28. saide for to shewe the vnprofitablenesse
and the vanitie of ydolls and the foolishnesse of ydolaters and Solomon built an high place for Camos the abhominable ydol of the Moabites c. And Ieroboam made twoo golden calues And nowe also and at all times wee may see amongest the Papistes howe the riche doe spate nothing for to mainteine their seruice which they cal diuine They abuse riches also vnto their owne hurte when they distrust GOD and put their trust in their riches For so doing they depriue themselues of the kingdome of God as the riche haue done Finally they abuse them to the contempt and hurte of their neighbour Mat. 19. 23. Luke 12. 19. 16. 19. Iames. 2. 6. 5. 4. 1. Tit. 6. 9. 10 17. 18. 19. For they care not to helpe them as the twoo foresaide but rather do oppresse them S. Paule hath comprehended these three abuses from the which he woulde haue the riche with out forsaking their riches to turne away Therefore when the wise man saith Giue mee not riches c. Hee doeth not condemne them but hee protesâ—th that hee hath not set his hearte vppon them and prayeth vnto God as Dauid did Encline my heart vnto thy testimonies Psal 119. 36 and not to couetousnesse For except that God himselfe giue helpe it is an ordinarie thing to be giuen vnto couetousnesse euen from the least vnto the most Ierem. 6. 13. The thirde is that hee requireth that God woulde feede him with the breadmeete for his estate Wherein hee desireth according Mat. 6. 11. to that which Iesus Christ doeth teache vs to say Giue vs this day our daily bread And therewith wee must bee contented as Saint Paule doeth teache vs. Wherein wee are taught that euery man shoulde carefully and faithfully imploy himselfe and labour in his vocation otherwise he shal not bee maintained with the bread meete for his estate that is to say of the foode that God hath prepared and appointed for him but of the bread of other men and so he shal exceede For heere the state is not taken after the maner of worldlinges who commit greate abuses for to maintaine their state The worde that is heere translated state commeth of a verbe which signifieth to ordeine and appoint And so when it is saide Maintaine mee with the bread meete for my state it is not to say according as I thinke to belong vnto mee because of my highnesse and power or of worthinesse and excellencie but as the bread that wee eate iustly wee cal ours because God doeth giue it vs and maketh it ours by his grace euen so doe wee cal the bread that God ordeineth for vs the bread of our state and of the which we may iustly and lawfully eate without doing hurte to other Now by the discourse of the former wordes wee may see howe the wise man hath asked of God holy and cleane conuersation and wealth wherewithal to liue which are twoo thinges very necessarie for this present life as hath beene handled in the 7. verse For if our heartes bee purified from vanitie and our mouthes clensed from lying tales as the wise man desireth the rest of the actions and workes of man wil bee pure and cleane And also that the wise man hath desired holy conuersation he sheweth by the reasons following when he saith 9 Least I be ful and denye thee and say who is the Lord or least I be poore and steale and take the name of my God in vaine According as the wise man was the sonne of Adam hee was of the same vicious and corrupted nature aswel as other the which he knewe wel ynough and therefore distrusting himselfe he feared least he shoulde fal into the enormities which are dayly committed by the word whereby the wrath and anger of God is prouoked and so come to destruction Nowe hee sawe that the riche men were alwaies ful and filled themselues that is to say that they enioyed so much as they coulde their worldly and carnal delightes and pleasures and wallowed in filthinesse pollutions and abhominations with an vnbrideled lust in taking their delightes and pleasutes in sleeping and resting in gluttonie and drunkennes in whoredome committing other shameful actes For the which things God made his wrath to fal vpon them sending a flood of waters vppon all the earth making fire and brimstone to raine from heauen vppon Sodome sodainely killing of the riche glutton Luke the 12. who boasted of his abundance and condemning the riche into hell of whome Luke speaketh in his 16. Chapter When these men were at their ease because of the abundance of wealth and riches they had therefore they made no account of any admonitions declarations and threatenings as may be knowne in that that they amended not their lines when Noe the Ambassador of righteousnes condemned them by building of the Arke and when the Zodomites dayly afflicted the soule of righteous Lot also when poore Lazarus ful of sores lay at the rich mans gate In this manner they denyed God by deede though they had not at al opened their mouthes yet had they in great conteÌ„pt scorning said at the least in their harts who is the Lord Whereunto Iob agreeth where hee accuseth the riche which say vnto god depart froÌ„ vs for we wil none of the knowledge Iob. 21. 14. 15 Esa 29. 15. 16. 5. 19. of thy wayes and Esay Woe to those dreamers which hide their counsel from the Lord say who seeth vs c. Who saith let him hasten his worke For this interrogation Who is the Lorde is asmuch as negation to wit that there is no Lorde The which negation agreeth wel with the riche of this worlde that are couetous Ephe. 5. 5. Col. 3. 5. for they are ydolaters And forasmuch as they are ydolaters they denye that there is a Lorde if it bee not by wordes yet it is with heart and deede when they place their wealth and felicitie in riches which are of no continuance And therefore we may vnderstande that it is not without cause that Iesus Christ doeth pronounce woe and that Saint Paule doth depriue them of the kingdome of heauen Therfore when man which is left vnto himself is Luke 6. 24. 1. Cor. 6. 10. so vnreasonable that for transitorie and vaine riches he wil deny the euerlasting and almightie God and loose his kingdome it is not without cause why the wise man requireth of God giue mee not riches Hee sawe also that the poore did suffer much in this worlde For they haue nothing wherwith to sustaine themselues neither do they finde any that wil helpe their need as they would gladly finde some And because they set more store by their panches and bellies then by the lawe of God which saith thou shalt not steale they forget this lawe and giue themselues vnto stealing labouring to perswade themselues it is laweful to take something where they can finde it I say expresly labouring and