offensiue that we should allow their wickednesses but if they haue offended vs that we should beare with them in healing them and giuing remedie thereto by admonitions aduertisements corrections and threatenings not sharpe nor rigorous at the first entrance least it happē that handling them too hardly at the beginning the euil and disease be rather increased made worse then diminished amended When S. Peter exhorteth vs that aboue al things we should haue feruent loue amongst vs for loue couereth the multitude of sinnes 1. Pet. 4. 8. for to confirme his exhortation to shew vs that there is nothing more profitable vnto the saints faithful thē to mainteine mutual charitie hee bringeth this reason For loue couereth the multitude of sinnes And this is most fitly and aptly forsomuch as wee all offende and fall in many thinges Wherefore wee haue all neede to be forgiuen and there is no man but desireth to be forgiuen Thus loue is very necessary For if it rule amongest vs she bringeth vs this excellent benefite that wee forget innumerable euils Contrarily if wee giue hatred the bridle men in biting and tearing one another must needes consume one another And therefore Paule doeth exhort Gala. 5. 13 vs by loue to serue one another And wee must marke that Solomon saith All trespasses And Saint Peter multitude of sinnes wherein they teach vs that in what sorte soeuer our neighbours sinne against vs and howe often soeuer they shall offende vs wee shoulde gladly forgiue them if we loue them truely and that according vnto the sentence of our Lorde And for to shewe vs that we ought and are bounde to obey his sentence and that we should not Mat. 18. 22. thinke wee doe any great thing when we forgiue hee addeth a similitude As touching the rest by howe much as loue doeth giue remedie to more sinnes by so muche doeth his profite reach further vnto the conseruation of mankinde the which falleth asunder and runneth to destruction through hatred variance that foloweth thereof Beholde this is the plaine meaning of this verse Whervpon it appeareth that the Papists doe wel deserue to bee mocked when by corrupting this text they labour to establish their satisfactions and would haue almes and other workes of charitie to take place of recompence before God for to put away sinnes It is verie true that if wee haue pitie and compassion of our brethren which erre goe astray that of loue we shew them their faltes so that by our aduertisement they returne to wel dooing our loue serueth them to obteine forgiuenes of their sinnes Brethren if any of you Ia. 5. 19. 20. haue erred from the truth and some man hath conuerted him let him knowe that he which hath conuerted the sinner from going astray out of his way shal saue a soule from death and shal hide a multitude of sinnes Wherein let vs note that S. Iames doeth not alledge the witnes of Solomon but only doeth make an allusion theretoo as if he said Solomon saith that the frute of loue is that it couereth sinnes but there is no better nor more healthful way for to hide them then when they are vtterly cleane blotted out before God Now this is done when by our admonition the sinner is reduced and brought again into the good way therfore we must be diligent to admonish thē which go astray Moreouer although it is not the intent of Solomon yet the trueth standeth that if by loue we forgiue our neighbors the offences they cōmit against vs that God wil forgiue vs ours that we cōmit against him But yet for al that let vs not think that our loue or the conuersion and winning Mat. 6. 14. of our neighbours can deserue the forgiuenesse of sinnes and therfore wee shoulde not haue regarde vnto them to rest our saluation therevpon which commeth of the forgiuenesse of our sinnes but let vs knowe that both the one and the other doe obteine pardon and to attaine vnto saluation because that by faith wee are assured and stayed vpon the promises of God which are conteined in the Eze. 18. Mat. 6 bokes of the Prophetes and Apostles 13 In the lippes of him that hath vnderstanding wisedome is founde and a rodde shal be for the backe of him that is destitute of wisedome He is a wise man which being taught in the worde of God doeth set his whole delight therein and through the knowledge that he hath thereof the which is printed in his heart he laboureth to gouerne himselfe wel both in his doings and sayings Suche a man is replenished with true wisedome And for so much as from the abundance of the heart the mouth speaketh they that are such must needes vtter wisedome and continne and perseuer therein Also Solomon sayeth not that wisedome hath bene founde or is found albeit that it is so but to shewe the constancie and perseueraunce hee sayeth shal be founde This is a great argument that in this worlde the number of wise men is verie small and almost none For if there bee verie fewe of them in whose lippes wisedome is founde yet is the number of them lesse in whom it shal be found experience doeth sufficiently shewe it but yet wee may vnderstande the same by the parable of the seede cast into the grounde Mat. 13. c. For as the heart is disposed so doeth it leade and gouerne the lippes And as touching the countrie where the Preachers by the worde of God doe freely and at libertie teach the true wisdom and prudence we finde in the lippes of the most parte foolishnes and wickednes we may wel iudge that the heartes are bent and dispoposed to euil and that they are destitute of prudence and wisedome If the Magistrates and iustices of the bench had such zeale as they ought to haue to do their office that they were so careful to take heede as it behoueth vpon the slanders and insolentnesse If fathers and mothers and such as haue the charge of youth did straightly looke to the maners of childrē yong people we should see other maner of punishments and corrections then wee doe The foolish which for want of good minde and hart do openly disdaine and reiect wisedome and are so lewde that they giue themselues vnto vanitie foolishnes and wickednes should be punished for they wel deserue the same as Solomon sayth that a rod shal be for the backe of him that is destitute of wisdom or lewd of hart Wherein Solomon sheweth into what dishonor and danger they do bring thēselues which haue not a right hart they which set not their mind desire to folow vnderstanding and wisdom but do lay the bridle in the neck of their carnal lustes and doe delight in things nothing worth and folow folishnes and wickednes He teacheth Magistrates also their lesson and doth shew them that if the foolish vnprofitable hurtful persons continew in
b. Lies Lies against God and lies against our neighbour 232 b That we loue lies in two sortes 232. a. b Of lies and when wee hate to heare them 232. a b That lies are in fained and counterfeite workes and why 224. b Against such as speake lies and that God wil punish them seuerly 89. a. b Of the meate of lies what it is c. and of not eating the same 465. a. Life Of two sorts of people which are out of the way of life 144. b Euerlasting life followeth the promise of earthly and temporal life 29. a Who they bee that are assured of euerlasting life 29 a That the length of life standeth not in the multitude of yeeres and in what 93. a. What we must doe if we desire life and abhorre death 29. a. b. 30. a He that findeth wisdome findeth fauour and life 115. a Life is not deserued but commeth of fauour and why 114. b That the life of the wicked though they liue many yeeres is not to bee counted long 158. a Of the life of the soule promised to such as embrace wisedome 46. b Why the worlde which persecuteth the wise doeth not see the life of the soule c. 46. b. Death commeth by desert but life by promise 114. b Why and wherefore eternall life is called a reward 185. b Where life is founde without the danger of death 227. a Of the way leading to life 227. a Of life eternal and life temporal 186. a. b That temporall life is not without death 227. b Why Solomon signifieth the fruition of eternal life by eating 229 b That where there are no wise men there is no spring of life c. 241. a In what thinges worldlinges thinke that life consisteth 293. a That this present life is counted a bitter and troublesome death 282. a Our state condition in this life liuely disciphered by comparison 539. b What we must doe if we wil doe wel before we die and depart this life 607. b Two thinges most necessarie for this present life 607. a. b The promise of life to a sounde heart with an aduertisement thereunto annexed 282. a. b What thinges are necessarie for the life of the soule and bodie 608. a. b. 609. a. 610. b. Life standeth onely in the way of wisedome 60. b What we must doe if wee desire long life 59 b That we loue nothing so naturally as this present life 386. a Of the spring of life what it is and how we shoulde attaine vnto it 338. a What wee must doe that the spring of life may not die in vs. 338. a The meaning of these wordes The feare of the Lorde bringeth a man to life 399. a The life present but a shewe of the life to come 399. a The life of them that feare God is in heauen 399. a. b That we make this earthly life miserable by defiling it by our sinnes 66. b That a miserable and painful life is counted no life but death 67. a Light The meaning of Solomon by these words The light of the righteous reioyceth c. 236. b Of light and who are compared and called by the name of light 236 a. b Of the light of the wicked and that it shal be put out 493. a The meaning of these wordes The light of the eyes reioyceth the heart 318. b. 319. a Lippes Against wicked and vngodly lippes and that they ought to be punished 231. a Of being snared by the sinne of the lippes and what it meaneth 210. b. 211. a What we must doe to be deliuered from lying lippes 211. b Of the lippes of the wise and the lippes of the foolish 296. b. 297. a What is meant by the talk of the lippes which bringeth want 275. a The wicked mans lippes compared to a burning fire and howe 341. a. b Of the sweetenesse of the lippes and what is meant by the same 337. b Lot What doctrine is to bee gathered out of this sentence The lot causeth contention to cease 375. a b Why God ordeined that the lande of Canaan should be diuided by lot 375. a Lottes The antiquitie or ancientnesse of casting lots 345. a That it is lawfull to vse lotterie and lottes with certaine caueats 345. a That we must attribute to Gods prouidence whatsoeuer we obtâ—ine by lottes 345. a. b Loue. That mutuall loue can not bee mainteined without vnitie in religion 92. a That in loue there ought to bee no respect of persons 271. b In what respectes we ought to loue the rich 271. a. b The loue of Christ set foorth by Saint Iohn 184. b The description of true loue and howe it is affected 184. a Sundrie instructions concerning loue 384. b The conditions and properties of loue which we are exhorted to folow 612. b Of loue towards our neighbours when they offende 138. b. 139. a Of loue and the fruites or exercises of the same 138. b Of the loue of parentes to their children and who doe faile therein 395. a. b The loue of our neighbour is a signe of our loue towardes God 430. a That we are beloued of God before wee loue him is prooued 107. b. 108. a That secrete loue is not so good as open rebuke 535. a The meaning of these words Loue couereth the multitude of sinnes 139. a Whether loue and feare can stand together 278. a That loue is the sauce which maketh meate good 306. a Of the loue of God towardes the righteous 298 b. 299. a The necessitie of loue grounded vppon good reason 178. a Our loue deserueth not forgiuenesse of sins 139. b That our loue serueth our brethren to obtein forgiuenesse of their sinnes and howe 139. a That the loue which is betweene knaues and whores is no loue and why 102. a Against the Papistes who woulde haue vs dout whether God doeth loue vs or not 5. a Louer The meaning of these words The wounds of a louer are faithful 535. b Lovvlinesse Of lovvlinesse and what reward it hath 37. a. b Lovvlinesse muche commended and not vnrewarded 165. a Lustes That the lustes of our fleshe beeing naturall are hard to be tamed 281. a That the foolishe and vndiscreete are not excusable in folowing their fleshly lustes although they be tempted and why 103. b M. Magistrate That wrath in a Magistrate is lawfull and howe 215. a Magistrates A lesson for Magistrates concerning punishment 140. a Howe and wherin Magistrates doe shew forth righteousnes 206. a Why and to what ende Magistrates are placed in the seate of iudgement 412. a The office of Magistrates and wherein the same consisteth 70. a Certaine speciall dueties of Magistrates and Gouernours 389. a A doctrine concerning Iudges Magistrates 9. a Against Magistrates which loue giftes and rewardes 351. a What Magistrates shoulde doe in time of insurrections and rebellions 270. a The charge of Magistrates in punishing euill doers 96. a Malicious Of malice and malicious men 282. b. 283. a We must not frequent ourselues
be blessed Shal man be more righteous Iob. 1. 21. 4. 17. 9. 2. 3. then God For howe shoulde man compared vnto God bee iustified If hee would dispute with him he could not answere him one thing of a thousande Nowe that it is not the rigour that God exerciseth his iudgement against the righteous Solomon signifieth it after a sort when he doeth declare that they shal be recompensed in earth The righteous of themselues are neuer a whit better then the wicked and sinners the which doe not onely deserue a temporal rewarde but eternal yet God is contented to chastice them in the earth so long as they liue here and wil not destroy them with the wicked which shal perish eternally and in this maner they shal bee more recompensed then the righteous as they do wel deserue when with al their might and ful course they folow wickednes and without remorse of conscience they giue themselues vnto vnshamefastnes for to commit al vncleannes euen with greedines But the righteous are displeased at their transgressions and faultes the which as they are not exempted in this worlde euen so the Lord doeth chasten them onely in earth and therefore that they deserue wel correction Solomon doeth cal recompense it or paiment And for to shewe that the chastisement is sweete and that it doeth not tende to destruction and damnation he saieth on earth Wherin we must obserue first of al that the righteous ought to walke in feare and humilitie when they vnderstand that they are not so innocent but that they doe wel deserue that God shoulde correct them for their 1. Pet. 4. 17 12. faults and that he beginneth to execute his iudgements with them The which he doth for their trial and therefore Saint Peter doeth admonishe vs Dearely beloued thinke it not straunge concerning the fierie tryal which is amongst you to prooue you as though some strange thing were come vnto you Secondly the righteous haue here iust occasion for to reioyce to be comforted whē they vnderstande that God doeth not punishe them for their faultes after this life but here in earth hee doeth chastise them gentlely in comparison of that which they haue deserued and that to the ende that they should not perishe with the wicked worlde Let vs then remember the admonition My Sonne despise not the chastening 1. Cor. 11. 32 Hebr. 12. 5 of the Lord neither faint when thou art rebuked of him For whom the Lorde loueth he chasteneth Albeit then that it is for our sinnes that God doeth recompense vs sending vs afflictions neuerthelesse hee doeth not proceede through hatred but by loue and good affection that hee beareth vs as a good father his children Thirdly when the righteous are set against the wicked we knowe that notwithstanding that the righteous of themselues are no more worth then the wicked yet their faultes are not imputed vnto them and for the same they shal not perish as also it is signified after a sorte when they are not so much recompensed as are the wicked This recompense of the righteous is the rod of man whereof God speaketh vnto Dauid But there is here a verie feareful threatening for them 2. Sam. 7. 14. which hate the good and haue bent al their desire vnto euil by the which they suffer themselues to be so caried away that they are giuen vnto dissolute and slanderous life without any shame or honestie These are they which Solomon calleth wicked and sinners The righteous doe sinne indeed and doe commit verie grieuous faltes but they abhorre them they are greeued for them and do take heed 1. Pet. 4. 15. to be slanderous as Saint Peter doeth admonish Let none of you suffer as a murderer or as an euil doer c. This is not without cause that this threatening ought to be feareful to the wicked For if they haue the afflictions of the righteous in abhomination iudging thē to be persecuted of God doe feare the like aduersities by a more strong reason they ought to be greatly afraid of the rewarde which Shlomō setteth forth vnto thē For it shal be greater then that which they see happē vnto the righteous the which they wold not receiue so much doe they thinke it harde sharpe The Lord striketh his first of al seemeth to spare the wicked wherevpō after the feeling of the flesh the state of the righteous seemeth to be miserable in cōparison of the same of the wicked Solomon doth after a sort signifie this same whē he setteth the recōpēce of the iust present saying Behold and maketh mētion of it before the same of the wicked And S. Peter declareth plainly saying It is time that iudgemēt begin at the houshold of God But the long sufferāce doth nothing profit the obstinate 1. Pet. 4. 17. wicked as Solomō doth here shew saying How much more c. Esay saith But when the Lorde hath accōplished al stis worke Esay 10. 12. vpon mount Syon Ierusalem I wil visite the fruite of the proude heart of the king of Asshur c. And if it first begin at vs what shall the end be of thē which obey not the gospel of God Albeit thē that the wicked seeme to be without feare in afflicting the faithfull yet 1. Pet. 4. 17 shal they not faile of their paiment For it is a righteous thing with God to recōpence tribulation to thē that trouble you c. Contrarily in our afflictiōs let vs take courage saying with Paul Therfore 2. The. 1. 6. 2. Cor. 4. 16. we faint not but though our outward man perish yet the inwarde man is renewed dayly The twelfth Chapter 1 He that loueth instruction loueth knowledge but he that hateth correction is a foole WE are al of this nature that wee boast ourselues to haue great desire to be instructed we persuade ourselues that we loue knowledge and also we commonly say that knowledge is a goodly thing as it is indeede and not only goodly but of great profite and pleasure For thereby wee rightly gouerne ourselues and our affaires in this life and al our enterprises do prosper wel when they are gouerned by knowledge and therin we receiue profite and also great delectation for by knowledge we are so assured that we proceede in doing our duetie without doubting or feare knowing and confessing that whatsoeuer we doe be it in word or deed is wel done and it is that which we should do Now when we doe thus bragge we do giue signification that we abhorre ignorāce as indeed it ought to be detested seeing not only that it is troublesome but also vnprofitable and hurtful From the tyme that Adam sinned darknesse entred into the world and men loued darknesse more then light and so haue they walked in ignorance whereby they were giuen to al wickednes and in this manner haue depriued themselues of life are fallen into death But it is not
Lord and contrarily that it is a thing greatly to be feared for to bee abhorred of him For God loueth not the righteous for one time onely but hee continueth to loue them as Solomon doeth somewhat signifie by the Verbe of the Futuretence which he vseth And the Lord shal shew them this immutable loue when he shal giue them the eternal possession of the heauenly kingdome He hath loued theÌ„ before the fouÌ„dation of the worlde was laide wherevpon it followeth that hee wil alwaies loue them for hee is vnchangeable The giftes and calling of God are without repentance And forasmuch as he hath loued vs before the Rom. 11. 28. foundation therefore it followeth wel that it is not for our righteousnesse but of his onely grace and goodnesse and for the loue of Christe in whome hee loueth vs. Wee are not more worthie then the â—â—ildren of Israel to whome Moses saith Because he hath loued Deut. 4. 37. 7. 6. 9. 4. thy fathers and hath chosen their seede after them he hath brought thee out of Egypt The Lorde thy God hath chosen thee to bee a people for himselfe doe not thinke in thine hearte c. The Lorde for my righteousnesse hath brought mee into this lande Also our following of righteousnesse is neuer suche that it can deserue the loue of God For albeit that in folowing righteousnesse we doe giue a certaine witnesse that wee loue God yet is it not to say that thereby wee can binde God to loue vs but of his grace and goodnes hepreuenteth vs. And thus forasmuch as God for the loue that hee beareth vs doeth make vs to folowe righteousnesse to loue him and to loue his worke in vs and doeth accept it and giue vnto it a rewarde of his grace and liberalitie and not that hee oweth 1. Iohn 4. 10. neither that hee can owe any thing to him that followeth righteousnesse but the loue which hee beareth to them that followe righteousnesse is but a continuation of the same which was before the foundation of the worlde This perseuerance and continuation of loue ought to bee a spurre to make vs not to walke but to runne 1. Cor. 9. Gala. 5. 2. Tim. 4. Acts. 13. 20. 24. in the path of righteousnesse And also the life and conuersation of a Christian is compared vnto a course or rase in running 10 Instruction is euill to him that forsaketh the way and he that hateth correction shall die Solomon hath often spoken of instruction in exhorting vs to receiue it by praysing them which receiue and keepe it in complaining also of them which reiect it blaming and threatening them And then and there wee haue declared that instruction consisteth in doctrine in exhortations reprehensions admonitions corrections threateninges punishments and chastisements which are thinges very profitable and necessary for men after the conuersation they leade and as they are disposed and therefore they ought to counted good when they are applied vnto vs by the wise which can tel how to vse them not after our fantasie but as they see is needeful for vs. Neuerthelesse there is almost no man but is greeued as experience doth teach vs by the great number of rebels whereof the worlde is ful Solomon also doeth shewe it when he saith Instruction is euill to him that forsaketh the way Forasmuch as hee which forsaketh the way doeth finde instruction euil and doth not like of it it followeth therefore that it doeth naturally displease all for there is none but leueth and forsaketh the way when hee is guided after the corruption of his nature the which bringeth and leadeth vs to thinke and consider of ourselues great thinges and to make vs beleeue that wee are wise enough to rule and gouerne ourselues without hauing need of instruction we think that we are wronged if any man medle to shewe or correct and reproue vs and doe hate those which labour to bring vs the right way by exhortations and instructions by corrections and threatenings Thus doing wee stande in a poore state and in great peril and if God by his grace and goodnesse did not withdrawe vs and set vs againe in the way that hee sheweth vs by his worde wee goe vnto death For he that hateth correction shal die euen eternal death Wherefore we must change our nature or rather that God woulde change it in vs for of ourselues wee cannot and shoulde take suche heede to ourselues that we should not forsake his way wherein the Lord hath set vs and dayly doth set vs by his word Otherwise we should be afflicted as were the people of Israel and shoulde finde instruction euil and hate correction and therefore wee should die as Solomon doth threaten vs therewith 11 Hell and destruction are before the Lorde howe muche more the heartes of the sonnes of men When the wicked doe follow any cause which is not good they labour by al meanes that possibly they can to abuse the iudges and to cause them to finde theirs to be good either by subtil inuentioÌ„s and great heapes of rowling wordes either by giftes or presents or by importunate praiers that they cause their friendes kinsmen to make for them if they can by any meanes they wil work that the iudges shal not know their wrong matter and shal not see the iniutie that they labour to doe vnto their neighbor And if they behaue theÌ„selues vnfaithfully towardes the earthly iudges they thinke and say much more euil of God For forasmuch as they see not God before theÌ„ and that he doth not punish them incontinently for their wronges iniuries and violences they thinke that God maketh no account of those whom they doe wrong vnto and that he hath forsaken them or that he seeth not what they doe or els that there is no God The Scripture doth giue vs witnesse that such are the affections and thoughts of the wicked But I am a worme and no man Ps 22. 7. 8. 9. 71. 9. 10. 12. 94 7. 14. 1 c. They which see me laugh me to scorne He trusted in God that he would deliuer him Againe For mine enimies speak against me they that lay waite for my soule take their counsel together saying God hath forsaken him persecute him take him for there is none to deliuer him He hath saide in his heart tush God hath forgotten c. And yet they say tush the Lorde shal not see neither shall the God of Iacob regarde it The foole hath said in his heart there is no God Likewise when the good and innocent bee afflicted and persecuted either in their goods or in their persons without desert at their enimies handes and that the euil which is wrought against them is great and of long continuance in their iudgement and that they see not how they shal escape out of it they thinke that God is departed froÌ„ theÌ„ hath forsaken theÌ„ or that he knoweth not their
perfect for the remission of their sinnes whereat they were sore agreeued and displeased And then when hee gaue the tenne commandementes hee ordeined sacrifices which is a good argument that they were acceptable too him as is seene in Leuiticus I haue spoken specially of the faithful which are neither hypocrites nor ambitious nor theeues nor murderers For although the faithlesse full of al iniquitie violence extortion did offer oblations and sacrifice which had great apparance of holynesse and religion and that they shewed by Ceremonies that they had a meruellous great zeale to the seruice of GOD neuerthelesse their sacrifices pleased not the Lorde but rather prouoked him to wrath and anger and he despised them as thinges abhominable but hee willeth that the wicked shoulde turne from his euil wayes refraining to doe iniurie and violence and giuing himself to al right and equitie in restoring to euery man that which belongeth vnto him helping the oppressed and afflicted Psa 40. 7. 50. 7. and deliuering them from the handes of those which doe them wrong which thing apperteineth principallly to kinges and superiours of the earth but it is meete also that euery one apply himselfe therein as much as is possible And so his workes shal be agreeable to the Lorde more then al the oblations of beastes or fruites of the earth Solomon pronounceth it thus in briefe saying To doe iustice and iudgement c. Hee sheweth vs in one worde that which wee haue principally to doe to the ende wee studie not on thinges which haue a faire apparance outwardly and bring no profite aide nor succour to the poore afflicted Also he reproueth in briefe the kinges and gouernours of the earth which are hypocrites as were the Scribes and Pharisees which are oppressours Hee reprehendeth likewise all hypocrites which loue to bee seene and praised and in the meane while haue no care of their Mat. 22. 23. 25. Esa 1. 10. 23 neighbours as are in the Papacie the eaters of the crucifixe as also are they which come to sermons of the worde and communicate the Sacraments and yet sticke not to bee replenished with fraudes deceites in humanitie and crueltie Wherefore let vs not thinke that Solomon reproueth sacrifices vnder the which he comprehendeth al the works commauded in the first table but onely the abuse committed therein neither is he contente that one doe iustice and iudgement for one ought principally to mainteine the honour and glory of God and to obserue true religion which is commanded vs in the first table But by the workes of the seconde Table the obseruation of al the lawe is set downe for if wee abstaine to doe iniury to our neighbours if in asmuch as in vs lyeth we doe succour them which are oppressed and deliuer them if finally wee imploy ourselues to doe the workes of charitie we giue signification of the feare of God by the which the fruites of iustice iudgement charitie are brought forth And therfore although one cānot loue god vnles hee loue his neighbour notwithstanding this is not to say that the loue of God proceedeth of the loue of his neighbour But if wee loue God truely it is necessarie that we loue our neighbour As also wee haue the commaundement of him That hee that loueth God loueth also his neighbour It is true that if we loue our neighbour we giue a signe that wee loue God for the loue that we 1. Ioh. 4. 20. 21. Rom. 13. 10. beare towardes our neighbour is the fruite which bringeth foorth the loue which wee haue to God warde And so when Saint Paule saieth That hee which loueth his neighbour hath fulfilled the lawe hee exempteth vs not from the workes of the first Table for his intent was to speake in this point of the duetie which the lawe commandeth vs to doe to our neighbours whereto wee woulde not applye ourselues if wee did not loue them but louing them truely we doe to them al duetie And meane while it is true that the lawe is accomplished by charitie towardes our neighbours the which proceedeth not but of the loue that wee haue to God and therof yeeldeth testimonie as the effect doeth of the cause 4 An high looke and a proude heart which is the lanterne of the wicked is sinne When the wicked allowe of themselues in their owne hearts and that they think they are somewhat more excellent then others they cannot guide themselues but they must giue some outwarde signe of this pride and arrogancie and persuade themselues that in so doing they doe wel and by this meanes keepe their credit and come to the ende of their attemptes gallantly but in suche sorte of dealing they abstaine not to do iniurie and violence to their neighbours against whome they lift vp themselues fiercely and take ioy and delight therein And so there is great wickednesse in their proceedings estate and ioye Solomon sheweth it by this worde sinne when he saith An high looke and a proude heart c. Wherein we haue to note first of al That an high looke as al other brauities and pompes of the bodie is a signe and token of the pride which is in the heart And therefore one calleth it pride and it is sinne as it is iudged naturally to bee without the scriptures for men wil say Beholde a great pride to wit when one seeth any to bee very glorious and beare his head on high or vse any other gesture contrarie to humilitie and lowlinesse And they wil say hee hath a stoute and loftie heart Therefore with nature the Scripture imputeth this to pride and blameth and condemneth it and threateneth to destroy it as hath beene seene to happen to some who haue bene destroyed for their pride which they shewed by outwarde gesture And because wee wil not be so beaten downe by the wrath of the Lorde it be hooueth vs to humble ourselues as wel in our hearts as in our gesture and dooinges so that wee may protest Lorde I Esa 2. 11. 3. 15. 5. 14 Dan. 4. 26. 5. 22. Psa 131. 1. am not high minded I haue no proude lookes c. Thus dooing humilitie shal be deemed a vertue in vs and we shal be exalted of our God Note secondly that the pride which is betokened by high lookes and a proude heart is called the Lanterne of the wicked because they guide themselues by the same and therein place their ioy and pleasure for they think they should not doe their businesse halfe wel if they shoulde not seeke by pride to extoll themselues aboue others Note we thirdly that of the proude heart proceedeth the high looke with al the other fruites of pride which are in great number which we ought to take to be comprehended heere vnder one kinde Let vs note finally that seeing the lampe of the wicked is imputed as sinne to them they make of vice vertue so contrarie Esa 3. 20. 5 The thoughts of the
come to the accomplishement and perfection of this profite which is the possession of the euerlasting blessednesse The woundes therefore of such people are very faythful and so must we receiue them in good Psal 141. 5. parte with patience and with ioy and say with Dauid let the righteous smyte mee for that is a benefite and let him reprooue me and it shal be a precious oyle that shal not breake myne head c. And if wee must thus behaue ourselues towardes men which of loue that they beare vs doe chasten vs it is therefore good reason that wee shoulde take in woorth when the Lorde which loueth vs Heb. 12. 5. with an incomprehensible loue doeth correct and chasten vs euen as the Apostle dothadmonish vs my sonne despise not the chastizement of the Lorde neither faint when thou art rebuked of him for the Lorde correcteth euery sonne that he loueth c. Nowe as wee must patiently suffer their chastening that loueth vs euen so contrarilie wee must fly and abhorre the flatteries of them which hate vs as Solomon doth admonish vs saying and the kisses c. Albeit that such kisses after the outwarde apparance are pleasant as the worde which we haue expounded harde may import yet when they are ful of treasons and murthers the which are things much abhominable then are they truly very harde as amongst other the kisse of Iudas the traytour 7 The person that is full treadeth vnder feete an hony combe but vnto the hungry soule euery bitter thing is sweete It is lawful for vs to eate and to drinke of such things as GOD hath created for our vse and also it is as lawful for vs to abstaine frō them as we may in some sort gather of S. Paule I say in some sort for the intent of S. Paule was not to handle whither it were laweful Rom. 14. 3. 6 Phi. 4. 11. 12 for vs either to eate or to abstaine but knowing that their vse is free and lawful for vs both to take and to leaue we should be careful to keepe ourselues that we fal not into one of these two extremities the one whereof is properly vitious damnable the other is dangerous and hurtful The vicious extremitie is marked by Solomon when he saith The person that is ful treadeth vnder feete c. Wherein he doeth shewe vs that wee ought not to desire superfluitie and excesse in eating and drinking but that wee shoulde fly and auoide al gluttony and drunkennesse and al intemperancie For besides that al the person is made heauie and ill disposed men come to despyse and marre the good creatures of God which is a great vnthankefulnesse Solomon doeth note the contempt spoiling by treading vnder feete the honny combes We may also say that Solomon meaneth that the person which hath abundance of riches and doeth not confesse that God doeth giue them to him for to vse soberly and temperately careth not though the better parte be lost as are they which neuer haue their tables furnished ynough to their minde and desire at the which they entertaine a sort of ydle bellies There are the combes of hony troden vnder feete there is much good meatelost that would serue wel to fil the hungry soule And thus let vs vnderstande that Solomon doeth exhorte vs vnto sobrietie and temperancie howe riche soeuer wee bee and woulde haue vs to confesse that they come from the goodnesse and liberalitie of the Lorde that wee shoulde feare to make any spoyle or to haue them in contempt But as touching the dangerous extremitie it standeth in the abstinence of meates and drinkes when any man careth not to nourishe and to sustaine himselfe but doeth famish and hungerstarue himselfe so that with the greate greedinesse that hee hath to eate he careth not what he taketh and eateth but deuoureth the first meate that he meeteth and commeth to be it good or bad sweete or bitter Solomon noteth this extremitie saying But vnto the hungry soule euery bitter thing is sweete The which I cal dangerous because that the person which so ruleth himselfe runneth in danger to poyson himselfe Neuerthelesse wee may say that Solomon meaneth that they which are poore and stay to eate til they haue a stomake haue no neede of sause for to dyne withal and that the meate which the gluttons doe abhorre as if they were bitter are to them sweete and pleasant Nowe as they that are ful despise good meate euen so the worldly wise which are puft vp with their knowledge doe nothing regarde and esteeme the good meate of our soules which is the worde of God the which to the faithful is sweeter then hony Contrarily as the hungry take Psal 19. 11. them to al kinde of meates that they meete with and are in danger to be poysoned euen so the ignorant doe consent as soone vnto a false doctrine as vnto a good and true and so their minds and vnderstandings are easily poysoned They also which are delighted in the pleasures and voluptuousnesse of this world and do enioy thē do nothing esteeme heauenly things They which challenge righteousnesse by their workes and thinke themselues riche by the righteousnesse of them are not earnest neither do hunger that GOD should graunt them grace or shoulde shewe his goodnes to them but they which hunger and thirst for righteousnesse doe finde the yoake of Iesus Christ sweete and his burthen light and doe manly and couragiously beare the crosse yea death 8 As a byrd that wandereth from her nest so is a man that wandereth from his owne place The nature of the byrd is to be careful of his nest that hee may nourish mainteine bring vp and keepe his littleones Notwithstanding yet wil he sodainely fly from his nest forsake his little byrds And this shal be sometimes for to goe seeke foode for herselfe and for his youngones and so this commeth of the care that hee hath to feede them wel sometimes forasmuch as he hath perceiued somthing wherewithal hee hath beene feared and so he wandereth and flyeth farre off for to saue his life and forgetteth some of his little ones Such is the nature and kinde of doing of little byrds as wee may see it by experience And the holy scripture maketh mention of it not to the ende that wee shoulde knowe it but the scripture speaketh of byrdes comparing vnconstant men vnto them which easily are afearde forsake their office and forget their duetie And thus by this comparison the scripture doeth rebuke the fearefulnesse the weakenesse and inconstancie of men as heere when Solomon saith As a byrde that wandereth c. True it is that as the byrd doeth flye farre from his nest for to seeke foode and meate euen so when the Sunne is vp man must goe forth vnto his worke and to his labour til it is night but hee shoulde not goe farre from his place For hee that doeth his office and duetie wheresoeuer hee goeth hee
his word 243. b Contempt Of Contempt and that wise men loue contemptes better then al worldly riches 43. a Of blindnesse proceeding from the Contempt of God 560. b Perdition the ende of the Contempt of Gods worde 591. b The proude Contempt of the wicked man described 364. a. b That Contempt commeth with the wicked in two sortes and howe 364. b Howe God wil punish such as haue his Gospel and word in Contempt 25. a The Contempt of scorners and fooles against God 15. b That we must not feare the Contempt of the world 272. a. b Of the Contempt of the poore and wherin the same consisteth 271. b That it is the Contempt of God which maketh men lewde in their wordes 255. a That God wil despise the wicked with a horrible and feareful Contempt 205. a Contentation Of Contentation 208. a b Of Contentation with foode clothing and other necessities 130. b That Contentation is more worth then al the excessiue abundance of the rich c. 249. b Exhortations to Contentation of life 556. b That Iesus Christ onely shoulde be our Contentation 45. a Of Contentation with quietues soundnesse of conscience 328. b. 329. a Of the Contentation of the poore with their litie c. 328. b. 329. a Against suche as stay not themselues vppon Contentation c. 328. b. 329. a. b Of the Contentation of the poore folowing his labour 250. b The Contentation of the righteous and wherin they shewe it 150. a Of Contentation and that there is no greater riches then the same 182. b Contention That strife Contention is the roote of mischiefe and howe 358. a What kinde of strife and Contention is to be mainteined 358. a. That Contention is onely mooued by pride 23. a. b The danger of stirring vp strife and Contention declared by comparison 355. b. 356. a That the Pope and his Clergie are full of pride and Contention 288. a Contentions Against Contentions being the fruites of euil thoughtes 51. a. That al Contentions are forbidden vs by the mouth of Iesus Christ 51. a That the lot causeth Contentions to cease and howe 375. b That suche as rayse vp Contentions among neighbours are one of the seuen thinges that God hateth 91. b. 92. a. Contentions That Contentions persons are the sonnes of the Deuil 92. a That al Contentions persons are the seede of Caine c. 237. b Conuersation Among the thinges that Solomon asketh of God he requireth holie Conuersation 610. b. 611. a. b What we must doe to haue a quiet and a modest Conuersation 623. a With what maner of men wee shoulde haue Conuersation 246. b What our Conuersation ought to bee thereby to obtaine wisedome 246. a Correction The necessitie of Correction and a promise annexed thereunto 591. a The time of Correction or chastisemēt of children when it is 395. b Howe children shoulde behaue themselues in time of Correction 395. b Against such as wil not haue children haue Correction with rods 395. b. 396. a That he which taketh Correction vpon him ought to doe it by the word of God 319. b Of the Correction of the Lord and howe we shoulde receiue the same 38. b. 39. a. b A reason why we must not refuse the Correction of the Lord. 39. a Whence it is that we regarde not Correction 75. a Of Correction and who can not away with it 12. a. 13. a b That the foolishe refuse Correction and chastisement 13. a That the flesh abhorreth correction as a childe doeth the rodde 320. b Of the continuance of Correction to be layde vpon children 469. b The danger ensuing the neglect of Correction in time conuenient 250. b That Correction is requisite and needeful in diuers degrees 250. b. 251. a. b Excellent doctrine for fathers c. touching Correction 250. b. 251. a b Sundrie sortes of Correction apperteining to sundrie estates 471. b That the rodde and Correction giue wisdome and howe 589. b Two sortes of Correction for children one by wordes the other by the rodde 469. b. 470. a What it is to regard Correction 244. a The necessitie of Correction for children and what mischiefes folow the omitting therof 135. a Of the Correction of life and the meaning of the same 319. b. 320. a Of Popishe Correction and from whence it commeth 320. a Wherein Correction consisteth 200. b The necessitie of Correction by the rodde for children 456. a The good and yll which commeth by vsing and not vsing of Correction to children 470. a To take Correction is a remedie against follie 397. a The meaning of Solomon in these wordes Take Correction 397. a Corrections That the Corrections of God are diuers as wel outward as inward 39. b. 40. a What kinde of Corrections wee ought not to receiue 294. b That the Corrections of the Lord are witnesses of his loue 39. a Couenant Why the Couenant of God with the faythful is called a Secret 52. b Of the Couenant of God with the faythfull and what it is 52. b Couetous Against the Couetous 334. b Couetous persons called theeues robbers and murtherers in scripture 239. a The incessant and restlesse care of the Couetous for riches 20. a In what sense and meaning wisdome would haue her children like vnto the Couetous 20. b The Couetous reprooued 316. a The Couetous saide to haue an euil eye and why 466. b Against a Couetous and distrusting rich man a most necessarie doctrine 76. b. 77. a Why God casteth Couetous men out of his kingdome 131. a. b The Couetous man hath no inheritaunce in heauen 131. a Against Couetous men and that they are alwayes needie 190. b. 191. b 192. a That the Couetous haue no true reioycing though they seeme neuer so ioyful 224. b Against such as are Couetous poore and cotous rich 142. b Against the Couetous 194. b. 195. a Couetousnesse That our nature doeth leade vs vnto Couetousnesse and why 334. b Couetousnesse iustly condemned 128. b The great benefite that commeth by flying from Couetousnesse 573. a Of the fruits of Couetousnesse and how hateful a thing it is 570. a Against the Couetousnes of the Iudges of the earth 351. b That such whose heartes are set on Couetousnesse lacke sweete and quiet sleepe 47. b That we must flie Couetousnesse and why 9. b. 10. a Couetousnesse an abhominable vice 130. b Eternal life promised vnto such as hate and abhorre Couetousnesse 316 b Remedies to make vs abhorre Couetousnesse 191. b. 192. a That Couetousnesse loadeth the heart of man with heauinesse 224. a Against Couetousnesse 196. a Counsel The secrete Counsel of our neighbour compared to perfume 537. b. 538. a Of such as despise Counsel and what foloweth thereupon 310. b That without Counsel thoughtes come to naught and howe 310. b That God abaseth himselfe to make vs partakers of his diuine Counsel and howe 311. a Vnto what Counsel Solomon admonisheth vs to giue eare 397. a That the foolish wil in no wise
feare of the Lord is the way to lengthen our life 157. b The vngodly cannot bee without al doubte feare though they bee too hardie to commit euil 154. b The feare of fooles and wicked men doeth not auayle them and why 154. b. 155. a To what end the Lord demandeth his feare at out handes 399. a Euil conuersation is contrarie to the feare of God and why 106. a A frowarde mouth plainely sheweth that a man hath not the feare of GOD. 106. a Pryde and arrogancie are euilles cleane contrarie to the feare of GOD. 106. a What blessinges are belonging to such as feare the Lorde 448. a b Of feare to sinne and feare to suffer losse 232. b Feare and humilitie are the wayes to aduauncement 448. b That they which despise the feare of the Lord are rightly called disguised and what that is 494. a The effectes of feare and that no man doeth laugh gladly being in feare 154. a. b What kinde of feare GOD requyreth of vs in keeping his commandements 239. b. 240. a What wee must doe if wee wil bee without feare and free from daunger of Sathan and the world 159 b Remedies against the feare of the wicked 155. a The feare of the Lorde is to hate euill 105. b Of the feare of the faythfull and that it is an honourable affection 266. a. b. 267. a Notable doctrine concerning the feare of the Lord. 321. a. b Of two kindes of feare the one leading to despaire the other to griefe and sorowe 152. b That we must not feare the Lorde like a crueltyrant or seuere and sharpe iudge and why 158. a The meaning of these wordes The feare of the king is as the roaring of a Lyon 407. a. b. What feare that is which Solomon calleth the instruction of wisedome 321. a. b. What they hee that deceiue themselues in beleeuing that they feare God 254 a. b. Of the blessednesse of them that feare and the cursednes of them that feare not God 305. b Why we make smal account of the feare of God 305. a The rewarde of them which feare God and which feare him not 254. a Of a trembling feare and a godly feare 255. a That in the feare of the Lorde there is assurance 305. a That God requyreth feare at our handes as hee did of our forefathers c. 493. a. b. Howe wee ought to feare iudges and magistrates 493. b Notable doctrine touching the feare of the Lorde and the feare of the king 493. b. The reward and heauie iudgement of them that feare not God 399. b That it is a miserable thing to reiect the feare of the Lord. 399. b That it is not ynough to feare God in some one parte of our conuersation 399. b. 400. a Of the lodging of him that liueth in Gods feare 400. a. b Solomons woordes impugned that hee which liueth in Gods feare shall lodge where no Plague shall visite him 400. b. How we shal knowe whether wee haue the feare of God or not 254. b The feare of the Lorde proceedeth from the knowledge of his word 123. b The feare and knowledge of God are things so knit togither that the one cannot stande without the other 123. b A definition of the feare of God 305. a Of the feare wherwith a foole is taken 266. a. b. 267. a Wee are altogither voide of wisedome except wee haue the feare of the Lorde 124. a Infidelles and faithlesse haue not the feare of the Lorde but of tormentes and why 124. a Whether loue and feare can stande togither 278. a The feare of the Lorde and the knowledge of holy thinges is the token and signe that shall certifie vs whether wee bee refreshed at wisedomes table 123. b The feare of the Lorde comprehendeth vnder it all the seruice and honour that we owe vnto God c 123. b To the attaining of wisedome the feare of God is required 105. b Of the necessitie of the feare of the Lorde and what fruites depende heerevpon 277 b. 278. a Of a tormenting feare and in whome the same is founde 278. a That the Papistes haue not the feare of the Lorde and why 278. a The feare of the Lorde compared to a welspring of life and why 278. b. 279. a Of sundrie meanes whereby wee are admonished in scripture to feare the Lorde 567. b. 568. a Wee must perseuere to the ende in the feare of the Lorde 568. a What wee must do to feare God rightly and truly 568. a Wherein their felicitie standeth which doe alwaies feare 568. b Feete Of the feete of an whore and what they signifie 72. b Our feete taken in scripture for our affections and how 70. a That feete swift in running to mischiefe are one of the seuen thinges which God hateth 91. a That the mouth hath feete and what those feete be 87. a Fellovvship What communion fellovvship there ought to be among Christians 77. a Flatterers The hope of flatterers and the ende of the same 171. b The ordinarie tricke and fashion of flatterers what it is 420. a Howe kinges and princes c. shoulde handle flatterers and such like catterpillers 514. a b That flatterers seeke the fauour of Kinges by vnlawful meanes 333. b In what daunger they are that beleeue flatterers is prooued by examples 582. b The dealing of flatterers betweene the seruant and the Maister 612. a. b The drift of flatterers to make themselues be thought good men 356. b The nature of flatterers set foorth by Solomon 352. b Of the wordes of flatterers set foorth by Solomon vnder a comparison 339. a. b Flesh. By what meanes the fleshe laboureth to make the righteous man a slaue of sinne 169. a The meaning of Solomon by these words But hee that troubleth his owne fleshe is cruel 184. b Of our flesh and what the corruption of the same worketh in vs. 59. a. b That wee must not feede the fleshe in his lustes and pleasures and why 81. b. The temptations of the flesh to withdrawe vs from wisedome 43. a Follie. Follie a great wickednesse and of the danger of the same 381. b What we must doe to roote follie out of our hearts 381. b Notable doctrine vpon these words To beginne follie afresh 524. b. 525. a Of vomitting vp the follie of our naturall corruption not able doctrine 524. b The cause why wee iudge wisedome to bee follie c. 275. b. 276. a Follie is no small vice but a wickednesse greatly furious and why 354. b A definition of follie shewing what it is 338. b Of follie and when a man is commonly said to worke it 267. b Foole. Wheretoo a foole sent in message is compared 520. b. 521. a Of answering and not answering a foole after his foolishnesse 519. b. 520. a. b Notable doctrine vpon these words A foole powreth out al his minde 586. b. 587. a Howe harde a thing it is to breake a foole of his foolishnes appeareth by comparison 544 b 545.
haue but that by subtilties and guile by wicked bargaining and vnlawful meanes by force and extortion they spoile their neighbours and vndo them and no thanke to them that their neighbours die not when they take away from them that wherewith their life shoulde be susteined For if they cannot come to execute the ende of their desire they make debates strifes and dissentions hatredes priuie malice and desire of vengeance and if they could or durst they would murder their neighbours indeede And forasmuch as God is a spirite and that he hath made a lawe not only to gouerne the outwarde workes but also the affections of the heart as it is shewed in Deut. And now Israel what doth the Lord thy God require Deut. 10. 12. of thee but to feare the Lorde thy God and to walke in all his wayes and to loue and to serue the Lorde thy GOD with all thine hearte and with all thy soule Againe verse 16. Circumcise therefore the forskin of your heart c. Sith they haue an euil affection against their neighbours it followeth that Mat. 5. they sinne against the commandement Thou shalt not kil as Iesus Christ doth expound it himselfe And so before God they are murderers although before the worlde they bee counted men of good reputation because they handle their matters handsomely and also good stout men because they leese nothing that may bee gotten We learne also in this place that it is a very dangerous thing to couet the riches of this world seeing that they which would be rich are not much better than murderers and we knowe that euery murderer hath not euerlasting life abiding in him To the 1. Iohn 3. 15. end then that we be no murderers but that we may obteine euerlasting life let vs rather chose pouertie or meane estate following that which is saide Let your conuersation bee without couetousnes Heb. 13. 5. So doing we shal win much as the Scripture witnesseth Make you friendes with the riches of iniquitie But godlinesse Luke 16. 9. is great gaine if a man be content with that he hath The example of Lazarus serueth also to the proofe heereof Notwithstanding 1. Tim. 6. 6. hee meaneth not that al rich men are murderers either that they ought to forsake their riches if they will be saued The Patriarkes were riche are in the kingdom of heauen they haue not Luke 16. 17. coueted to be rich hauing riches they did not set their heart vpon them but did distribute thē where neede was not putting their trust in them After whose example they that are riche in this worlde must not be highminded neither put their trust in the vncertaintie of riches but in the liuing God c. 20 VVisedome crieth without she vttereth her voyce in the streetes 21 She calleth in the high streete among the prease in the entringes of the gates and vttereth her wordes in the Citie saying 22 O yee foolishe howe long will yee loue foolishnesse and the scornefull take their pleasure in scorning and the fooles hate knowledge To the ende that we shoulde heare instruction and that therby wee might learn not to consent vnto sinners c. And that we shoulde not pretende cause of ignorance if we walke with them in their waies God from the beginning of the world hath taught vs doeth teach vs and wil teach vs so long as the worlde shal endure Solomon doeth signifie it by saying VVisedome crieth without c. For in his speache he vseth heere the Verbe which is put not onely to signifie that which is doone presently and in the future time but also that which is customably vsed to be doone For wisedome was neuer idle but as God hath thereby created al thinges euen so by it doeth hee gouerne and shall gouerne all thinges O Lorde howe manifolde are thy Psalm 104. workes in wisdome hast thou made them al. The worde of GOD is this wisedome Who instructed Abell to put his trust in God and to offer vnto him Sacrifice Who taught the Generation Iohn 1. Heb. 11. 4. Gen. 4. 4. of Seth to call vppon the name of the Lorde their God but only the wisedome of GOD Likewise it must bee saide of al the Patriarkes Iudges Kinges and Prophets that they themselues were taught also did teach others by this same wisdom Also by it haue the Apostles and Disciples bene instructed and haue byn taught For I wil giue you a mouth wisdome where against all your aduersaries shall not bee able to speake nor resiste Luk. 21. 15. And that we should alwayes be instructed by this wisdome He himselfe hath made some Apostles some Prophets some Euangelists Ephe. 4. 11. some Pastours and Doctours Let vs note herevpon that the Ministers of Gods Church ought not to be like vnto the Pope neither to his horned bishops nor others of their sects of whom it may be said al their watchmen are blinde they know nothing they are all dumbe dogges c. But as the Euangelicall worde is Es 5. 6. 10. committed vnto them to be heard through all the worlde of all creatures euen so must they crye aloud to waken the sluggards and to make such as woulde be deafe vnexcusable they must labour also to profite many as Solomon doeth well note it saying they must crye without in the streates c. Likewise our Lorde doeth teache vs verie well What I tell you in darkenesse that Mat. 10. 27. speake ye in light and what ye heare in the eare that preache yee on the house In al estates also ought this wisedome to crye both by wordes of edification by good counsell and by holie conuersation c. 22 O ye foolish Wisdom crieth after three kinds of people which occupie the world to wit the folish the scornful fooles The foolish are such as be vndiscreete and therefore easily to be deceiued and also to be taken with that which seemeth fayre to the eyes and to followe that which seemeth good to the vnderstanding of the flesh Looke what such folkes loue is but foolishnesse although the wisest of the worlde praise it and esteeme it Also God hath made the wisedome of this world foolishnes The 1. Cor. 1. 20. scornefull are such as haue their heart so swelled with pride and presumption their minde so malicious and wicked that they can not suffer to be taught any thing neither to be rebuked nor reprehended for their fault but scorne at all discipline and correction and in this scornefulnesse take their pleasure and delight as Solomon doeth signifie the same when he sayeth The scornefull take their pleasure in scorning The Pharisies shewe themselues to Luk. 16. Esai 28. 2. Pet. 3. be such There are also such nowe The fooles are muche like vnto the foolishe they are also of the manners and fashions of the scorners for they hate knowledge which is contrary to foolishnesse and scorning for hee
the blessing to bee with thee in thy 88. store houses and in all that thou settest thine hande vnto c. Notwithstanding wee must not iudge that Iesus Christe doeth forbid vs to gather into our barnes when hee sayeth Bee not Mat. 26. 25. carefull for your life what yee shal eate or what yee shal drinke c but onely the ouer great desire and thought full of distrust Moreouer when by the promise of God wee doe abounde in wealth wee must vnderstande that the abundance is good and profitable there remaines nothing but to vse them well For to doe the same we must not be like the rich man which sayd Soule thou hast muche goods laide vp for many yeares c. Neither to Luk. 12. 19. 16 19. 1. Tim. 6. 7. the riche glutton which was clothed in purple c But wee must folowe the counsel of Saint Paule who sayeth Charge them that are riche in this worlde that they be not high minded c. If wee vse them otherwayes wee doe not honour the Lorde with our substance and deserue that God shoulde make vs begge ouâ— bread with great shame and that wee shoulde suffer many necessities and calamities Furthermore though they which honour the Lorde with their substaunce doe often suffer muche pouertie it is not therefore to bee sayde that God doeth not truely fulfill his promise so muche as is expedient for them for it ought to content vs that hee knoweth better what is profitable and necessarie for vs then we ourselues 11 My sonne refuse not the chastening of the Lord neyther be grieued with his correction 12 For the Lorde correcteth him whom he loueth euen as the father doeth the childe in whome he delighteth Suche as are weake amongst the children of God when they see thinges to bee as it were confounded in suche wise that they which walke vprightly are afflicted and the vnruly to prosper they are tempted with impatience euen almost to be ledde to folowe the wicked that they might bee partakers of their prosperitie as it appeareth in the 73. Psalm Solomon resisteth such temptation Psal 73. 2. when he saith My sonne refuse not c. In this fifth commandemeÌ„t he aduertiseth the childreÌ„ of God that if in this world they suffer pouerties and afflictions that they should receiue them from the hand of God who doth nothing but iustly and necessarily therfore that they should receiue the same with al patience knowing that thereby God doeth correct and rebuke them as â— Thes 1. 5. they haue deserued to the ende they should acknowledge their faultes and to endeuour more and more to amende and goe forwarde from good to better But albeit it is profitable for vs to bee afflicted as the holy Ghost doeth teach vs by Solomon who commaundeth that wee shoulde not refuse correction yet our flesh which is impacient and desireth nothing but his pleasures and ease doth tempt vs to reiect the yoke of the Lord discouraging making vs dispaire as though God persecuted vs to destroy vs as though he hated vs like an enimie and aduersarie The Diuell also laboureth to put the like into our heades of ourselues we are easie to beleeue him and of the otherside we see in the Scripture the thretnings that god setteth out against the wicked the affliction that he hath sent to destroy them So when wee are afflicted we are temped to iudge that God hateth vs. They which are vnpacient and care nothing but for their belly doe thus blaspheme against God Nowe to the ende that wee may bee turned away from such thoughts Solomon at the beginning vseth a gentle and louing appellation saying My sonne warning vs thereby that albeit the punishments corrections of God are vntollerable to our fleshe yet we shoulde vnderstande he handeleth vs as a good father doth his children and therefore that wee must not bee greeued to be chastened of his hande And not content heere with for better to withstand the foresaide temptations he giueth the reason wherefore we must not refuse the correction of the Lorde saying 12 For the Lorde correcteth If wee receiue this reason as true as it is indeede we shal vnderstand that the chastenings corrections calamities and afflictions that God doth sende vs are witnesses that he loueth vs that we please like him wel and that it is but for our saluation he chasteneth vs. We must not then iugde nor say that God doeth hate vs when we are afflicted but rather the contrary A man might say that the reason of Solomon is not sufficient enough to lead vs not to be greeued in our afflictions for we see that without difference God punisheth aswell the reprobate as the elect and by his punishments hee declareth more often his anger than his loue Also the Scripture Eccles 9. 1. speaketh so and experience doth confirme it I answere when the faithfull are threatened with any punishment and also suffer the same they receiue it from the hande of God and knowe that it is their Father which chasteneth them for their wealth and therein he sheweth his fatherly loue Contrarily forasmuch as the reprobate doe not knowe that they are gouerned by Gods hande when they are afflicted they more ofteÌ„ iudge that it commeth by chaunce and being strangers from God and his familie they vnderstand not that the hande of God can touche them Let vs â—hen remember and thinke that when wee are chastened we cannot feele the tast of the loue towardes vs except wee certainly holde that the afflictions which wee suffer are fatherly corrections whereby hee correcteth our sinnes The reprobate can neuer thinke so for their thoughtes stray and flie hyther and thither Also Saint Peter saith For the time is come that iudgement beginneth at the house of GOD. Wherefore albeit that 1. Pet. 5. 17 indifferently God striketh strangers so well as them of his householde yet hee reacheth his hande towards his in suche wise as hee sheweth to haue a speciall care of them Notwithstanding the true solution of the former obiection is That whosoeuer knoweth and is certaine that GOD doeth chasten him hee ought immediately thus to thinke that the correction is sente vnto him because GOD loueth him For when the faithfull perceiue that GOD intermedleth in their afflictions they haue a certaine earnest of his good will For if hee did not loue them hee woulde not bee carefull of their saluation And therfore the Apostle hauing alledged this exhortation with the reason for to shewe that it is profitable for vs to bee chastened concludeth If wee endure chastening GOD offereth himselfe vnto you as vnto sonnes But it might be asked whether it is Heb. 12. 7. necessary that all they whome GOD loueth shoulde bee corrected rebuked and chastened and whether hee doe hate all those which hee correcteth not Answere His corrections and chasteninges are after diuerse sortes for hee correcteth and rebuketh
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
it by the darke morning After that he hath shewed the harlots inticement indeedes he commeth to shew her inticement in talke the which he hath here before briefly touched and to begin he saith that the whore speaketh thus vnto the young man 14 I haue peace offrings c. For better to deceiue the vndiscreet man she laboureth to make him beleeue that she wil entice him vnto none euil For when she maketh mention of the peaceable offringes that shee hath made and of the vowes that shee hath payde the same day shee braggeth of her deuotion and holinesse the which is as much as if shee did say that shee is pure and cleane and that the young man should not thinke that shee woulde allure him to filthines and vncleannes now sith she hath paid so wel her dutie that it was lawfull for him to giue himselfe vnto wickednes and that for it no euil should come to him Behold howe we abuse holie things that is that vnder the shadow of thē what euil soeuer we cōmit yet wil be esteemed for honest men And also because of thē lycence is taken to do euil without fear of punishmēt And thus holie things through mallice of hypocrits are applied vnto bawdry do serue for a cloke vnto the wicked that they may not be so easily taken and that we cannot take heede of them But what corners soeuer they seeke God seeth them and can and will when hee seeth time punish it Also this mercy hee sheweth vnto his faithful seruants which doe loue his worde that they iudge them thereby Besides this the wicked doe blaspheme and speake wickedly of the seruice of God when they attribute that hee is the cause they come to ende of their desire albeit they are dissolute and wanton Solomon heere bringeth in the whore thus blaspheming 13 Therefore came I foorth c. The harlot thus blasphemeth making the seruice of God the cause of the finding of that she sought for thinketh herself happy as it is noted by the fit or good time In this sort al wicked reioyce and iudge themselues happy when they come vnto the ende of their enterprises though they be wicked they prayse God with their mouth and thanke him but it is not the true God for they haue him not in their heart but the Diuel whome they serue and thus it is in an euil houre that they meete with that they seeke for for they fal into death though they feele nothing they are like vnto leprous men which feele nothing when they are pricked but sodenly shall their destruction come wherewith they shal be beaten downe then shall they feele that it was in no good time that they tooke their desire And in that the young man tooke the way to the harlots house and that shee meeteth with him first wee see that the wicked are all of one mind consent but not in God Wherfore their agreement is cursed and is esteemed for a wicked conspiracie and rebellion against God If wee woulde that our agreements should be good and pleasant vnto God wee must then serue God and our neighbours in them as the holy Scripture doth teach vs. Secondly that the wicked doe seeke one for another but it is to fulfill theyr wicked lust 16 I haue decked my bed c. After that the wicked haue serued God or els that they haue made but a semblance they thinke it is lawfull to haue care of their fleshe to fulfil their cōcupiscences to take their ease and their pleasures These ornaments and perfumes doe wel shew it And also in the rehearsing of them wee may see a point of Arte knack of flatterie sweet words of the whore for in speaking so shee fanneth and draweth the vndiscrete man by thinges pleasant vnto the eies and that liketh the fleshe Although then that the ornaments of themselues are not euil that it is lawfull to vse sweete smels and arromatical sauours not onely for necessitie but also for recreation yet must wee take heede to be too curious otherwise wee may giue occasion to bee iudged that we are too delicate and carnal and that wee loue ostentation Wee must be sober and temperate in the vse of things that are not necessary also we must not be so streight and scrupulous that we dare in no wise handle them and that wee iudge and condemne them which vse them Such things are creatures of God the which are cleane vnto the faithful which can vse thē reasonably but vnto thē they are defiled which vntemperately vse them as doe the infidels which defile all that they handle And so whatsoeuer faire and goodly thing the whoremongers and adulterers and other wicked Titus 1. 15. ones haue is but filthinesse their sweete sauours is but stinch their good meates is but poyson Al things are cleane to them them that are cleane but to them that are polluted and infidels nothing is cleane c. Wee must then beware to enuie the delightes eases and pleasures of the wicked otherwise wee are in danger to defile al thing and to be giuen vnto filthinesse and shameful thinges for also wee see that the harlot maketh mention of her ornaments and perfumes to the end to entice and allure the young vndiscrete man to commit whoredome and adulterie Shee wel sheweth that shee tendeth to this ende when shee keepeth not backe from declaring what she would saying Come let vs take our fill c. Heere shee openly calleth the young man to giue ouer himself vnto vncleannesse to cōmit whoredome with al greedinesse she calleth him as though shee woulde make him great cheere and drinke wholy his fil euen till he be ready to burst and spue againe As the drunkardes doe delight in wine and doe not ceasse gladly drinking til they bee dunken and can no more euen so the whoremongers and adulterers doe reioyce themselues in their filthines do cast themselues therin with an vnbrideled desire Vnto such a plūging the harlot calleth the young man but it is in speaking vnproperly of loue as doe all they which speake of the loue of the fleshe and after the worlde for shee calleth the desire that men haue to commit whoredome and euen the very act it selfe Loue. The Lorde hath created loue betweene man and wife making her an helper vnto man and making two in one Gen. 2. 2◠fleshe hee hath also commanded that euery man shoulde loue his neighbour as himselfe and contrarily hee hateth whoredome as it may be seene by the punishments he hath made thereof hee hath Leu. 19. 18 also expresly forbidden whoredome in his lawe It is then spoken deceitfully when wee say that knaues and harlottes doe loue together for there is no manner of loue betweene them but as there is among suche as seeke to destroy one another c. Also if there were among such people true loue it should remaine what affliction soeuer came and thereby they should
tary and waite for him So great desire haue we to come to the end of that which wee desire that we continew stil looking And if in worldly things we haue such perseuerance by a more strong reason we ought to be very watchful after wisdom folowe her counsel and commandementes in much constancie perseuerance and neuer to cease seing that wee haue alwaies neede of her as she doth wel signifie when shee woulde haue vs alwayes to watch at her gates to keepe the postes of her house Wherin againe we learne that it is not ynough for vs to heare but it behooueth vs also to be led with an earnest affection to vnderstand what belongeth to wisedom and to folow it not for any litle time of our life but continually whiles wee are in this worlde If wee doe thus assuring ourselues of the goodnes of GOD towards vs wee shal not bee voide of wisedome for by asking it in true faith it shal bee giuen vs. Beeing thus indued with wisedome Mat. 7. 7. Ia. 1. 5. though wee were the most miserable and cursed of al the Worlde after the sense of the fleshe and outwarde apparance wee shal neuer perish 34 For he that findeth me c. As S. Paule saith The giftes and callings of God are without repentance Whereof foloweth that this life which commeth of wisedome is prolonged more and Rom. 11. 29. more and that this fauour is not withdrawne but rather encreaseth For vnto euery one that hath shal be giuen he shal aboūde And seeing that by wisedome wee haue these riches that is to say Mat. 25. 29. life and the fauour from whence life proceedeth it foloweth wel that by our woorkes we do not deserue that God shoulde fauoure vs and holde vs in his grace otherwise it should bee no grace not fauour but recompence and reward that God did owe vs. Neither also doe we deserue life seing it commeth of fauour Nowe that life commeth of fauour the creation of man doeth witnesse it for hee had not deserued that God shoulde place him in the worlde Wee haue yet a more manifest witnesse after the fal of man For albeeit hee had deserued death as God had threatened him yet in steede Gen. 2 17. of eternal death as hee had deserued hee receiueth promise of life And sith it is by promise it commeth not by woorkes otherwise the promise shoulde bee abolished Seeing also that of wisedome wee haue life and fauour it foloweth that wisedom is not a qualitie gotten by the industrie and labour of men but it commeth from the Sonne of God by whome we haue life and fauour The lawe was giuen by Moses but grace and trueth came by Iesus Christ As Moses lifted vp the Serpent in the wildernesse so must also the sonne Iohn 1. 17. ◠14. 11. 25. of man be lifted vp That whosoeuer beleeueth in him shoulde not perish but haue eternal life I am the resurrection and the life saieth the Lord c. Now seeing that by finding wisedom we obtein such riches wee ought to bee very careful to seeke it and to seeke her in trueth and not as the Hipocrytes vnto whome it is saide What haue I to doe with the multitudes of your sacrifices sayth the Lorde c. Wee must seeke it by fayth and repentance Esay 1. 11. 55. 6. Mat. 7. 7. Seeke the Lorde whiles hee may be found cal vpon him whiles hee is nye Thus dooing we shal finde and obteine that which wee seeke for Aske and yee shal haue c. If then wee wil finde wisedome and thereby obteine life and fauour towards God we must renounce the euil that displeaseth wisedome taking heede that wee doe not offende her and doe nothing by hatred against her In this maner we shal finde grace before the Lorde wherby wee shal preserue our soules from death 35 But he that sinneth c. We may inferre this same of that which hath bin attributed heeretofore to wisedome to her children For it followeth that hee which seeketh wisedome reuerently and with such loue as he ought and findeth her hee findeth fauour and life and that they which desire wisedome and doe not vouchsafe to seeke her and so doe offend and hate her that they seeke death as a thing of them beloued and desired And so they do great wrong vnto their soules for they do altogither destroy them And sith also that Solomon setteth to offende against to finde wee ought to vnderstand that they which despise the woorde whereby wisedome doth offer herselfe vnto vs to the ende that wee might finde her and do skorne her and refuse her and offende wisedome sinne against her and sith that wisedom hath so much so great riches as it hath bin saide wherof without her we cannot bee partakers it foloweth that they which offende her doe wittingly depriue themselues and so doe wrong to their soules depryuing them of greate riches without the which wee cannot but looke for all misery And whē in opposition of drawing fauour he setteth hate he sheweth vs that the contemners of the grace of God doe hate wisedome and consequently their life and seeing there is no meane way betweene life and death it is necessary that if they hate wisedome the which only giueth life that they loue death Wherein we may knowe that they are out of their wittes and that they haue not so much vnderstanding as brute beastes the which can tel to fly from that which hurteth them and to desire and seeke that which is profitable for their life The nienth Chapter 1 WIsedome hath built her house and heawen out her seuen pillers 2 She hath killed her victuals drawen her wine and prepared her table 3 She hath sent foorth maidens and cryeth vpon the highest places of the Citie saying 4 Who so is simple let him come hither and to him that is destitute of wisedome she saith 5 Come and eate of my meate and drinke of the wyne that I haue drawne ALbeit that a greate and mighty king of this worlde hath many Castells Townes Cities and Prouinces vnder his power and that hee may abyde and dwel where it pleaseth him yet wil hee builde or choose some certaine place the which hee will call his because hee will take there his most delight and wil dwell there about more commonly then in any other place of his countrie Euen so although the iurisdiction of wisedome stretcheth farre and that al the worlde doe appertaine vnto her and that she filleth both heauen and earth notwithstanding shee hath built her an house the which shee calleth hers because shee hath built the same for to dwel and therein to take her sporte and pastime and to mainteine the same that it perish not nor go to decay And sith that wisdome hath an house wherein shee keepeth her continual and dayly residence if wee wil finde her wee must seeke for her at her house there wil
in holines and the end euerlasting life for the righteous Rom. 6. 22. doeth not teach nor counsel but onely that which serueth to saluation life Solomon doth signifie it when he calleth his mouth the welspring of life Our Lorde saith that from the abundance of the hart the mouth speaketh Now it is said the law of his God is in his hart therfore his steps shal not slide Whervppon foloweth that it Mat. 12. 34. Psal 37. 31. bringeth life to them which receiue this doctrine which folow his counsels tremble at his threatnings delite in his exhortatiōs also do assure thēselues of the promises of life that is preached vnto them Cōtrarily as out of a durty puddle we can draw nothing but filthines and infection for to infect poison to kil those which drinke therof so also it is saide there is no constancie in the mouth of the wicked within they are very corruption their throte is an open sepulchre they flatter with their tongue Wherupon foloweth Psalm 5. 9. that we can learne nothing of the mouth of the wicked but al euil when we heare no maner of goodnes come from their mouth but it aboūdeth with al filthy corrupt words as it appeareth for it doth open it self Solomon doth signifie the same saying but iniquitie couereth the mouth of the wicked When Solomon saieth doth couer he neither excludeth the time past nor present but speaking in the future tence hee sheweth the hardnes and obstinacie of the wicked to the end that we should stande vpon our watche at al times For as they haue not ceased nor do cease so also they shal neuer cease vntil the ende of the worlde to speake filthily to giue euil counsel to spread abroade false doctrine But the euil men deceiuers shal waxe worse worse deceiuing and beeing deceiued Now they which folow their vncleannes wickednes giuing thēselues vnto iniquitie shal fal in death For it is saide The rewarde of 2. Tim. 3. 13. sinne is death Heeretofore we haue expounded the 2. parte of this sentence otherwise but not contrary that by force of the Antithesis Rom. 6. 23. or comparison that Solomon maketh there Heere hee setteth the vertue of wel speaking ruling the mouth against the vice of peruerse and wicked mouthes Hee doeth this honor vnto them which speake wel for to attribute vnto them the welspring of life and to make them as it were auctors of health and life vnto these which learne of them Saint Iames doeth the like saying Brethren if any amongst you hath erred from the trueth and some man hath conuerted him let him knowe that hee which hath conuerted Iam. 5. 19. 20. the sinner from going astray or out of his way shall saue a soule from death And this is according vnto the doctrine of our Lorde Thus it pleaseth the Lorde to honour such as speake trueth Contrarily Mat. 18. 15 Iohn 20. 23. Solomon accuseth those which haue their mouthes couered with iniquitie of murther hee expresseth not the accusation but it must bee vnderstoode by the present Antithesis Nowe sith that they which haue an euil tongue are murtherers they cannot looke but for death Contrarily those which out of the good treasure of their hartes do bring good thinges are assured of life as by their office they are the auctors of life c. 12 Hatred stirreth vp contentions but loue couereth all trespasses When men or women are kindled with hatred wrath anger with enuie and yll wil against their neighbours although it be very wrongfully and without cause and that their neighbours haue giuē them no maner of occasion to beare euil affection towardes thē yet can they not speake gently and louingly vnto them they cannot say wel of them but do wrong and deale iniuriously with them and speake al the euil they can against them do greatly reproche them to their faces being ready to stryke beate them to murther kil the innocents behind their backes they slaunder do falsly bely them they diffame them bring them into the hatred so much as they cā of al the world that many may rise vp against them which haue not offēded that they may be destroyed vndone So much as possible they cā they set al in trouble they stir vp seditiōs vprores persecutions against those that wish them no euil Solomō doeth signifie it saying hatred stirreth vp contentions This stir is made as is sayde and as the innocentes in al tymes haue had trial As Abel Moyses Dauid the Prophetes our Lorde his Apostles and other faithful men and yet stil the wicked cease not to doe and to speake the like against them that folowe the trueth and that desire nothing but their health and saluation But the saying of Solomon ought not to be restrained vnto this maner of hatred For we haue experiēce that whē there is hatred betweene parties that they bite sting one another do charge reproch one another with al the villanies they cā they detract one another there is nothing but they wil blame interpret the doings sayings one of another altogether in the euil parte the which is cause of mortal strife of seditions of vprores of battels and warres of murthers and slaughters Mat. 5. 22. 1. Ioh. 3. 13. Solomon doeth wel signifie it here and so he accuseth al them which hate their neighbours of murther manslaughter hee pronounceth them guiltie and breakers of this commandement Thou shalt not kil as doth also our Lord who soeuer hateth his brother is a mansleyar They that are suche can not pray vnto God but against themselues as appeareth Wherefore we must vnderstande Mat. 6. 18. that hatred is a sinne most detestable and which wee ought greatly to abhorre when it separateth vs from God and hindereth vs to haue accesse vnto him Contrarily for that which hath beene saide of hatred if men and women doe truely loue their neighbours they wil speake vnto them with al softnes and gentlenes they will haue none euil suspition of them they wil not labour to hinder their good name but where they are euil spoken of they wil endeuour to excuse them and euen when we haue offended them they wil dissemble and beare with many thinges they suffer and yet forgiue many thinges burying their neighbours faultes and labour to saue their honestie Solomon doeth wel signifie it saying But loue couereth all trespasses and after him Saint Paule sayeth Loue is 1. Cor. 13. 4. patient We haue here a doctrine of great excellencie whereunto we must diligently apply ourselues if we wil auoide strife and contentions to be the true children of God Beloued let vs loue one another for loue cōmeth of God euery one that loueth is borne 1. Ioh. 4. 7. of God and knoweth God Notwithstanding this is not to say that if our neighbours be
they not properly attaine to riches for they are sooner depriued of them then they woulde neither are Luke 12. 16. Psa 73. 18. they partakers of the heauenly Surely thou hast set them in slipperie places and castest them downe into desolation But the faithful doe truely attaine riches for they are alwaies readie to forsake them for to winne the true and heauenly 17 He that is merciful rewardeth his owne soule but hee that troubleth his owne flesh is cruel Though a man doeth giue but a litle if the same bee according to his abilitie yet doeth hee truly helpe the necessitie of his neighbour as saith S. Iames If a brother or a sister be naked and destitute Iam. 2. 15. of dayly foode and one of you say vnto them departe in peace warme yourselues and fil your bellies notwithstanding yee giue them not those things which are needful to the body what helpeth it And whosoeuer hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him howe dwelleth the loue of God in him It foloweth seeing that Solomon calleth him merciful that rewardeth his owne soule that in 1. Iohn 3. 17. this place the soule is taken for the neighbour whome although that God hath commanded vs to loue as ourselues wee shoulde esteeme as our owne soule seeing also that we are members one of Rom. 12. 5. another and one selfe body wee ought to esteeme the soules of our neighbours as our owne and to folowe that which is saide for by one spirit are we al baptized into one body And al that beleeued 1. Cor. 12. 13. Ephe. 4. 4. Acts. 2. 44. 4. 32. were in one place and had al things common And the multitude of them that beleeued were of one hart and of one soule Thus doing wee shal be merciful to our soules for wee shal succour the necessitie of our needie members and in the ende wee shal obteine rewarde Blessed are the merciful for they shal obteine mercie Make your friendes with the riches of iniquitie c. Hee Mat. 5. 7. 25. 34. Luke 16. 9. Psa 112. 9. hath distributed and giuen to the poore his righteousnesse remayneth for euer his horne shal be exhalted with glorie Contrarily he that taketh care but of himselfe is not merciful vnto his neighbor nor to his owne body though he haue great aboundance of riches and is mery and doeth make good cheere Wo be to you that are Luk. 6. 24. 12. 20. 16. 19. rich for ye haue receiued your consolation O foole this night wil they fetch away thy soule from thee then whose things shal those bee which thou hast prouided We see therfore that the world iudgeth amisse when it iudgeth that men are merciful vnto themselues when they make great cheere Seeing then that the scripture doeth not cal him merciful that is good to himself it is necessarie that the soule must heere signifie our neighbour but chiefly them of housholde as the wife the children the men and mayde seruantes These 1. Tim. 5. 8. are they to whome wee must first of al shewe mercy If there bee any man that prouideth not for his owne and namely for them of his housholde hee denyeth fayth and is woorse then an infidel And also the scripture calleth them soules Then Gen. 12. 5. Abraham tooke Sarah his wife and Lot his brothers sonne and al their substance that they possessed and the soules that they had gotten in Harran Then the king of Sodom saide to Abraham Giue mee the persons or soules and take the goods to thy 14. 21. selfe Notwithstanding if wee wil take soule for the person of the merciful there shal be none inconuenience except in place of saying Hee that is mercifull rewardeth his owne soule we must say The merciful man assureth or pleaseth his soule that is to say that he is so wel affectioned towards his neighbours that hee forgetteth himselfe and wil not take his delightes but suffereth rather then he wil forsake his neighbours in their necessitie so that if hee hath sworne though it were to his owne hinderance hee wil not breake his othe It is easie for a man to occupie himself to doe his neighbours Psa 15. 4. pleasure and seruice when he may conueniently do it without hinderance But true charitie which is heere briefly described vnto vs according to this sense is stirred vp with the feeling of anothers misery and with the euil that another suffreth as with his owne aduersities Loue suffereth long it is bountiful loue enuieth 1. Cor 13. 5. not loue doeth not boast it selfe it is not puffed vp It is the same wherevnto the Apostle exhorteth vs Let loue bee without dissimulation Nowe therefore as the elect of God holy Rom. 12. 9. Col. 3. 12. and beloued put on tender mercie kindnesse humblenesse of minde meekenesse long suffering c. The loue which he requireth is not a colde thing but they are true affections such as the fathers and mothers beare towardes their Children Our Lorde Iesus Christe hath exercised this charitie more then all Iohn 15. 13. other when he hath suffred so much for our sinnes Greater loue then this hath no man when any man bestoweth his life for his 1. Iohn 3. 16. friendes Heereby haue wee perceiued loue that he laide downe his life for vs. Beholde these are twoo expositions vpon the first part of this sentence which are diuers and not contrary They agree with the comparison that Solomon maketh of the merciful and the cruel when hee saieth But hee that troubleth his owne flesh is cruel Heere hee signifieth vnto vs that the wicked rather then hee wil bee put by of his desires and hindred of his purpose wil not abstaine to inuent against his parentes and kinsfolke and to hurt them euen to put them to cruel death if it bee possible Hereof might be brought many examples 18 The wicked woorketh a disceitful woorke but hee that soweth righteousnesse shall receyue a sure rewarde If we would not lose our labour but haue our work to profit as it is the desire of those that labour and apply themselues to some woorke let vs take heede from folowing the wicked to doe as they doe They make greate shewes of their dooings but the issue and the ende is not according theretoo Some of them haue great apparance of continual prosperitie and seemeth vnpossible that they should come vnto pouertie and beggerie other some seeme to bee of such power and authoritie that it is vnpossible they shoulde bee humbled and other some againe haue so faire a shewe of religion and holinesse that it seemeth right that GOD is straightly bounde vnto them and that they deserue the same that it is not possible for them to be damned But as it is saide al is not golde that glistereth euen so the goodly shewes of the wicked are vaine and false Solomon doeth signifie
falsifie the weightes by deceipt c. If they deserue the iudgement and punishment of God euen eternal they are wel worthie that God should set them in contempt shame and in temporall curse the which is the beginning of their hel and eternal paine For when cursing is spoken of Solomon doth not meane in wordes onely but also the people feeling themselues too sore oppressed with necessitie and scarcitie by the raking of them which withdraw the corne shal rebel and rise vp against them for to spoyle and robbe as experience sheweth Notwithstanding as hath beene saide it is not to say that Solomon doeth promise any such thing yea and the Magistrates ought to punishe such rebels what pouertie soeuer they suffer by the spoile of them which labour to enriche themselues by locking vp the corne and sith that they are punishable by men it foloweth also that they offende God with cursing The people then what wrong iniurie and outrage soeuer they suffer must be patient and not render euil for euil Mat. 5. 39. And although it be not lawful for the poore people to curse them which withholde the corne yet suche couetous persons ought well to feare suche cursing of the people and to wit that it is not without cause that Solomon doeth threaten them with this cursing For albeit the curse of the people is not iust yet for to punishe the couetous wicked and vsurers it shal take effect The Lorde wil heare such a cursing for to destroy and ouerthrowe these wicked men for asmuch as God vseth the common people as instrumentes and organes 1. Cor. 13. 4. for to curse them and not that the people in so cursing deserue to bee hearde for they are ledde with the desire of their Deut. 15. â— owne profite wherevnto the faithful ought to haue no regarde but ought to bee led with charitie which is patient and suffereth long Nowe that the curse is hard wee may gather it out of that which is saide Beware that there bee not a wicked thought in thine heart to say The seuenth yeere the yere of freedom is at hand therfore it greeueth thee to looke on thy poore brother thou giuest him nought and he crie vnto the Lorde against thee so that sinne bee in thee For if hee curse thee in the bitternesse of his soule his prayer Eccle. 4. 6. shal bee heard of him that made him And as for to turne vs away from vsury spoyling and extortion euen so also for to leade vs to bee liberall and to exercise mercy hee saith vnto vs But blessing shall bee on the head of him that selleth corne For by these wordes he teacheth vs in what estimation they are which sell their corne resonably and what men speake of them also howe well they are beloued and honoured and euery man is ready to doe them pleasure and seruice and to bee at their commandement Solomon signifieth this same by the blessing of the head for in place that the people would gladly haue the regraters head where his feete are would gladly braine them he beareth honor and reuerence vnto the liberal merciful desireth their conseruation where about they occupy themselues so much as they can Heereof we haue an excellent example in Ioseph But some wil say against it that it seemeth that Ioseph after the sentence of Solomon deserued to be cursed of the Gen. 41. 42. 43. people for hee shut vp the corne and during the famine none had any but by his commandement I answere That it was by diuine reuelation that hee gathered the corne together not to make it deare neither to make himselfe riche with the sale thereof but for to helpe the necessitie of the countrie of Egypt of them which dwelt about it And so he was not a withdrawer of the corne but a seller not like vnto the sellers at this day which doe rather deserue to be called exactours flears of men and murtherers then sellers for as they proceed therein they drinke the blood sucke out the mary of the bones of the poore It is not of such sellers that Solomon speaketh but of them which are like vnto Ioseph And as the curse of the people is heard of God and so the withdrawers of corne are not cursed only of men but also of God euen so the blessing of them which blesse the sellers is hearde and so they haue not only the blessing of men but they haue also the same of God Whervpon it foloweth that in this sentence there is not a threatening promise presently but also for to come Wherefore the cruel couetous ought to bee greatly feared and the merciful and liberal ought to be comforted And we ought to vnderstande that if the seller bee blessed that by a greater reason hee which giueth shal obteine blessing not that his almes can deserue it but because that Christ hath so promised Blessed are the merciful for they shal obteine mercie Mat. 5. 7. 27 He that seeketh good things getteth fauour but he that seeketh euill it shall come to him Solomon heeretofore hath pronounced sentences whereby hee hath taught vs to abhorre couetousnes and namely he hath said it He stil pursueth nowe the same argument when he saith Hee that seeketh good things getteth fauour c. When Solomon for to induce vs vnto liberalitie and mercy saith simplie he that seeketh good thinges and addeth not of his neighbours he sheweth vs that they which haue none other desire and affection but to doe their worke and care not to helpe the needinesse of the poore doe not procure the good but also their studie is vpon euil to doe hurt and to destroy For as wee wil not say of a tree that it bringeth foorth good fruite except wee haue tasted thereof euen so if a man doe not communicate his worke vnto his neighbours and make them partakers of his labour wee cannot say truely that he seeketh good things for he that hath care but for himselfe hath no loue without the which al is nothing worth Likewise Saint Paul conioineth the procuring of thinges good and honest with charitie Likewise 1. Cor. 13. 1. Rom. 12. 17. 2. Cor. 8. 21. shewing the care that he hath for his poore neighbors he saith We prouide for honest thinges not onely before the Lorde but also before men Nowe for to shewe vs howe wee must seeke for good thinges Solomon vseth a word in his tongue which is taken of the spring of the morning and signifieth to seeke early Wherein wee are taught that we must not be slacke and slouthful when necessitie requireth to doe any thing for them which haue neede of our helpe succour but that wee must be careful and diligent Our Lorde doth teache vs the very same when hee commandeth vs to watche Mat. 24. 42. 25. 1. 14. continually and that wee should be like vnto the faithful and wise seruant Again by
shal haue enough in the which chiefly consisteth the abundaunce of victualls when it is conioyned together with a contented minde SecoÌ„dly we are exhorted to be coÌ„teÌ„t with our estate wheÌ„ God doth allowe the same sith it is saide that the poore haue much foode by their labour It commonly happeneth that they that are contented with a little doe liue muche more at their ease then doe they which are riche 24 He that spareth his rodde hateth his sonne but he that loueth him chasteneth him betimes Beholde this is a lesson which pleaseth neither children nor fooles which haue neede of correction and yet it is profitable for them yea more necessary then eyther meate or drinke wherein they are greatly delighted and doe serue to strengthen the person When we are young and foolishe geuen vnto vayne desires and worldly and carnall pleasures we cannot delight to learne this lesson neither can we heare that children shoulde be corrected but when we are come to age though we be not instructed in the Gospel yet if we haue any sparke of good naturall iudgement wee vnderstand then that it is needefull for children to be corrected and doe commend and prayse our parentes for that they did not suffer vs to liue as we listed and also there are some which can heauily lament and complayne that their parents haue spared them too much and haue borne too muche with their follies and frowardnesse of their youth and for this cause if they haue any children they chasten them as they see to be necessary and expedient for them The very heathen and Turkes doe know this and there are some which will boast to bee reformed after the Gospel and yet notwithstanding they will neglect to chastice the follies insolences and frowardnesse of their children and will not suffer them too bee beaten with rods as is necessary but rather they wil hate the Schoolemaisters that shall correct them and will be ready to reuile them insteede that they shoulde loue them and thanke them and also too pray them to chasten theyr children sharply in good time for to saue them from the gallowes for it happeneth oftentimes that the hangman doeth handle execute them which haue not byn corrected by their Parentes in theyr youth Wherefore let those fathers and mothers which loue the welfare honor and saluation of their children or doe thinke to loue them learne heere to correct them in good time otherwise so farre is it of that they loue them indeede that they rather hate them and consequently are murtherers of their children for whosoeuer hateth his brother is a murtherer 1. Ioh. 3. 15. And forasmuche as neither father nor mother woulde bee counted murtherers of their children but contrarily woulde giue them their blood if their children had neede of it seeing it is thus I say the parents must be careful to correct and chastise their children betimes Likewise Kinges Princes Magistrates and Iudges of the earth which should bee the fathers of the people committed to their charge if they loue their subiectes they wil be careful and diligent to chasten the foolishe wicked and dissolute Moreouer when the Ministers of the worde doe by it engender and get sonnes daughters they also are as fathers to the people committed vnto them whome they ought to loue and to shewe them their loue by admonitions instructions corrections and threatenings But for to returne vnto carnal and natural fathers of whome Solomon doeth heree chiefly speake when hee saieth Hee that spareth his rodde c. For heere hee teacheth fathers of housholdes howe they ought to gouerne their children for to make them wise sober modest humble and good there is heere also an harde pointe to bee resolued That is that it may seeme that Saint Paule repugneth this sentence when hee sayeth Fathers prouoke not your children to anger Ephe. 6. 4. Collo 3. 21. Againe Yee fathers anger not your children For there is nothing that the children doe hate more then the rodde nor wherewith they are more prouoked and angred then when they are beaten with the rodde and be made to feele it so that if they durst or were able they woulde rise vp and withstande their parentes or maisters when they correct them This is the solution of the former doubt Let vs knowe that Saint Paule doeth not forbid fathers that they shoulde not correct their children with roddes but as it might seeme by this that Saint Paule exhorteth children to giue obedience vnto their parentes hee speaketh chiefly vnto fathers which haue children and are not disobedient nor dissolute nor rebellious nor contemners but with humilitie feare and reuerence endeuour to please their parents and to be at their commandement For we shal see some fathers so sharpe churlish cruel seuere vngentle and vntractable which wil not cease to beate and vexe their children which endeuour to yeeld their duetie Saint Paule would not haue Christian fathers to be such towardes their children which doe their duetie neither also towardes them which erre and yet notwithstanding hee meaneth not that they shoulde not be corrected as hee sheweth when hee sayeth But bring them vp in instruction and information of the Lorde Likewise when Solomon woulde haue the childe to bee corrected hee meaneth not that his bodie shoulde be alwayes beaten with a â—od but that wee shoulde vse exhortations corrections instructions and threatenings hee meaneth chiefly wee should not spare such kinde of roddes Moreouer let vs note that al inferiours and vnderlings ought to suffer their superiours with humilitie patience and obedience And if wee ought to behaue ourselues thus towardes men by a more strong reason towardes God as it is largely handeled in the 12. Chapter of the Epistle to the Hebrewes 25 The righteous eateth to the contentation of his minde but the bellie of the wicked shal want A man that is instructed in the worde of GOD which laboureth to cleaue theretoo by Fayth that hee may bee assured of the goodnesse of the Lorde towardes him in woorshipping him calling vpon him praysing and giuing thankes vnto him for al thinges and also which laboureth by true repentaunce to followe his commandements that he may gouerne himself towards his neighbours with vnfayned loue and to edifie them in holding the true religion and yet for al this prayseth himselfe neuer the more but depending wholie vpon the grace of God looketh for his mercie only this man is a righteous man is neuer forsaken of God but obteineth of him that which hee wisheth desireth so that he wanteth nothing that hee can desire Solomon doeth signifie it when hee saith The righteous eateth to the contentation of his minde Hee saith this folowing therin the commandement of the lawe and the promises of God let no man deceiue his neighbour c. The desires of such kinde of people are not outragious but are contented Leui. 25. 17. 26. 24. Deut. 28. 3. Psal 37. 3. 145. 14. with
earth and that they may teach their children And I will giue them one hearte and one way that they may feare me for euer for Ier. 32. 39. Psal 34. 12. Pro. 10. 11. 13. 14. the welth of them of their children after them So also they may teach others according to that which is written Come children hearken vnto me I will teach you the feare of the Lorde Solomon doeth signifie it also somewhat in his 5. chapter and. 16. verse but more manifestly in other places We must not be niggardes in distributing of these waters for in giuing of them we diminish nothing at all thereby but rather encrease and in so doing we giue nothing of our owne but are onely the ministers and stewardes of our Lorde Iesus Christ to whom onely belongeth these waters and hee onely giueth and therfore we must resort to him for he also doeth Esa 55. 1. Iohn 4. 10. 14. 7. 37. 38. call vs. If we obey to this calling wee shal want nothing Beholde thus much concerning the first similitude As touching the seconde where Solomon sayth to auoyde the snares of death Let vs note that the state of those which feare God is such that as it is written Rom. 8. 36. For thy sake are wee killed al day long and counted as sheepe for the slaughter And Satan the worlde and their owne fleshe doe set nettes for to take them and to destroy them for euer but by the feare of the Lord they which doe leade them to conforme themselues vnto his wil to obey him and to put their trust in him doe auoyde death for albeit that the wicked kil the body yet haue they no power ouer the soule the which not consenting vnto the temptations of Satan nor to the lustes of the fleshe ouercommeth death and al his forces and perceth vnto the heauenly blisse from the which it shal neuer bee put backe And thus they auoyde the snares of death not of themselues but for that that the Lorde doeth heare them and deliuer them Wee see therefore that it is very profitable for vs to obey the exhortation of Saint Paule which Psa 34. 18. Phi. 2. 12. sayth So make an ende of your owne saluation with feare trembling That which Solomon attributeth heere vnto the feare of the Lorde hee doeth in an other place attribute vnto instruction of the Pro. 13. 14. wise and that very sitly for whosoeuer is truly wise hath the feare of the Lorde and hee that feareth him is wise and his instruction tendeth to leade his neighboors vnto this feare which is the first chiefe parte of wisedome 28 In the multitude of the people is the honour of a king for the want of people commeth the destruction of the Prince Solomon by the king and by the Prince doeth vnderstande all those which haue power and are ordeined for to gouerne some countrie or religion Such kinde of men commonly do thinke themselues in high honour and maiestie when by the credite and authoritie that isgiuen to them by flatterers eyther by violences that they exercise or by the abundance of their riches they make themselues to bee reuerenced and feared and that no man dare beholde them but in trembling wise or in hauing them in more highe admiration then they ought for they also knowe wel as they thinke howe to mainteine their honour euen with the contempt of God without whome neuerthelesse they haue no preheminence nor authoritie And if it were not that God causeth his maiestie to shine in them for to make his ordinance to be regarded and that pollice should be ordered to put away confusion and that the good and innocent might liue in peace and rest no man woulde make any more account of them then of the wormes of the earth for their owne partes they are no better albeeit that for the degree and dignitie that God hath giuen them they are called the children of God and that wee ought to submit ourselues with al humblenesse Psa 82. 6. reuerence and obedience vnto them so that it bee according as God wil haue it But in seeking magnifically these former things they abuse themselues greatly as Solomon doeth shewe it when he sayth In the multitude of people is the honour of the king c. The Lordes and Princes of the earth for to come to honour must labour then to get a multitude of subiectes and to hold them vnder their obedience and gouernement The which shal easilie bee done if first they doe yeelde themselues obedient vnto God folowing his Deut. 17. 16 commandement and that they become not like vnto Pharao king of Egipt who afflicted the children of Israel lest that they shoulde multiply in his lande but let them cause the lawe touching straungers to be obserued and let them folowe good Kings as Dauid Iosaphat Leui. 19. 33. 34. Ezekias and Iosias So doing they shal defende themselues and shal be truly reuerenced and feared and shal not falsly and in vaine vsurpe these titles so honourable the which doe not appertaine vnto fauourers and nourrishers of seditious and rebelles of dissolute and careles of wicked scorners and contemners of God and of his worde but doe belong vnto them which truly confesse their soueraigne Lorde of whome they receiue their honour vphold good pollicie not only Ciuil but also Ecclesiastical to the ende that their people may learne to feare and honour God by liuing i◠peace and quietnesse in loue and good brotherly concord togither Otherwise the people shal be constrained to scatter abroade and to bee dispersed as sheepe going astray when they haue no shephearde Nowe as a shephearde loosing his flocke is vndone euen so Kinges and Princes suffering by euil gouernement their people to scatter heere and there are voide of honour and doe ouerthrowe and destroy themselues Solomon doeth so affirme when hee sayth And for the want of people commeth the destruction of the Prince First of al let vs note that the want of people commeth not chiefly through changing of countrie when they flye from the yoake of their natural prince but when there is confusion amongst the people by diuisions sectes conspiracies seditions insurrections sturres debates vproares and rebellions Then principlaities and kingdomes cannot stande whereupon followeth the destruction of the prince for he can bee no prince without a princedome no more then an head is a head of those members that cleaue and ioyne not vnto him Secondly let vs note that forasmuch as the honour of the king stādeth in multitude of people not in a cōfused scattered multitude that thereof it wel foloweth that such a multitude is not worthy to bee named a people but a sorte of Lyons wolues serpents dogges swyne yea Deuils incarnate Thirdly that it is laweful for kings and Princes to desire a greate people and to labour to increase the number of their subiectes by good gouernement and not by warres
thinke speake nor doe any thing that shoulde displease him The which we shal do if wee feare him and trust in him folowing his commandements Hee delighteth not in the strength of an horse but the Lords delight is Psa 147. 1â— 11. 149. 4. in them which feare him with lowlines of minde For the Lord delighteth in his people and helpeth the meekeharted Let vs then proceed after this sort trusting in the Lorde that wee may protest Lord I lift vp my soule vnto thee in thee my God doe I trust Thus doing our wayes shal please the Lorde and so much as shal bee expedient Psal 25. 1. 2. he wil quiet our enemies as he hath done Laban towardes Iacob and Esau towards Iacob Pharao towards Moyses Saule towards Dauid euen as we may see by the holy histories Let vs then walke in humblenesse of minde fearing our God depending vppon him and giuing ourselues to obey him then may we say The Lorde is my light and my saluation whom then shall I feare the Lorde is Psa 27. 1. 118. 6. the strength of my life of whome then shal I be afrayde The Lord is on my side therefore I will not feare what man can doe vnto me We must thus thinke speake and woorke with patience Cast not away your trust the which hath great recompence of reward Truely Heb. 10. 35. â—6 ye haue neede of patience that after hauing done the wil of God you may obtaine the promise 8 Better is a little with quietnes then great reuenewes without equitie Solomon willing to leade vs to sobrietie contentation softenes and goodnes to reuerence and obedience towardes God vntoo peace vnitie and amitie towardes our neighbours doeth set before vs that Better is a little with quietnes c. Wherin he agreeth wel with twoo former sentences But what care soeuer hee hath to Pro. 15. 16. 17. teach vs wel and to shew vs how we shal make our profit of the riches that God giueth vs. Neuertheles those which thinke and say that we must turne our backe vnto God for to become rich as doe the couetous vsurers they which occupie with wicked trades do pille extort theeues robbers al kind of people which haue their hearts so much in the world that they feare the earth shal faile wil mocke at his doctriue euen so will the gluttons and drunkardes which haue vnsatiable bellies and al they which knowe not the prouidence of God and stay not themselues therevpon but thinke that fortune which is nothing doeth rule and that riches doe happen to those whom fortune fauoureth or which taketh care and haue cunning to get them Al such kinde of people wil mock at this doctrine as the Pharisees which were couetous did mocke our Sauiour Iesus Christ when he sayd Make you freendes with the riches of iniquitie Luk. 16. 14. 9. But what contempt and mockage soeuer they vse the former sentences cease not to be true we haue not only Solomon which giueth witnes hereof but before him Dauid also A smal thinge that the righteous hath is better then great riches of the vngodly And Psa 37. 16. also experience hath shewed it and doeth still shewe it Abraham being the land of Canaan as a stranger was not after outwarde appearance to be compared in worldly wealth with the Kings Princes of the earth but the people that he had in respect of them was better theÌ„ their great abundance was for with this that he was coÌ„tented had enough possessed in a sounde conscience without doing wrong to any man that which hee had hee had obteined the great heaueÌ„ly riches which he looked for CoÌ„trarily the great men Heb. 11. 10. of the earth aspiring continually vnto greater riches hauing neither contentation nor enough but hauing committed much wrong and violence being at continual strife in the ende perished most miserably Sodome is a feareful example thereof Moyses did so vnderstande Gene. 18. 20. 19. 24. Eze. 16. 49. Heb. 11. 24. 1. Kinges 17. 10. Luk. 12. 16. it when hee denied to bee the Sonne of Pharaos daughter Elie and the widowe which nourished him did prooue it true For the reprouing and condemning of wicked riches we may bring examples out of Saint Luke And for the time present we may see if wee haue eies that the poore which are contented with a little liue more at their ease then they which aspire vnto greater riches I say expresly the poore which are contented for the poore worldlings and carnal minded men which thinke they serue for nothing but to get are in a most miserable state because that first of al they are neuer contented but doe murmure and grudge euen against God who seeketh to kil them as they holde in their fantasie and minde as by impatience they dare spue out Secondly they liue in an euil conscience for being discontented with their pouertie they perswade themselues that riches are common and that they may take them where they finde them and indeede where they are not seene they pille poule and steale whatsoeuer they can meete withall Thirdly as they are in paines torments in this world euen so after this life they shal remaine for euer for they haue bin iniurious both to God to their neighbors in that they haue not bin conteÌ„ted with the things which God hath giuen them though they were smal but murmured waited not vpoÌ„ his prouideÌ„ce in this that they haue rauished the goods of their neighbours against the commandement of God Thou shalt not steale against loue Let vs theÌ„ looke to folow our Lord Take heed be ware of couetousnes lay Luke 12. 15. Math. 6. 19. not vp your treasures on earth but make you treasures in heauen And Saint Paul agreeth herewith teaching vs to help the necessitie 2. Cor. 8. 7. 9. 6. Heb. 13. 5. of the poore The Apostle likewise saith Let your conuersation bee without couetousnes c. Thus doing wee shal possesse our goods in righteousnes the which as concerning our present purpose consisteth in this that we put our trust in the prouideÌ„ce of God that we be good faithful stewards of the riches that he hath committed vnto vs. In this maner when wee shal haue but a little after the feeling of the fleshe it shalbetter profite then if wee did otherwise possesse great wealth For they that are riche without righteousnes and equitie shal perishe with their goods When Solomon speaketh thus Hee condemneth not absolutely great reuenews Mar. 10. 22. 23. but those which are wickedly gotten possessed which consisteth touching the present matter in distrust of the prouidence of God in vnsatiable couetousnesse and in contempt of the poore 1. Timo. 6. 9. 9 The heart of man purposeth his way but the Lord doeth direct his steppes As we beleeue that God hath created the heauen and the
Dauid hath wel vnderstood for this cause for to giue a lesson vnto Kinges hee maketh a goodly protestation Some good Kings but few in number haue folowed Dauid and so their throne was stablished for their time as the histories Psal 101. 2. do shew it though some of them haue born off great stormes as Dauid Iosias Ezechiel Notwithstāding because that in the feare of the Lord they haue bene turned away from wickednesse and so much as they haue bene able haue rooted it out of their dominion and haue folowed righteousnes in gouerning both themselues and their subiectes rightly they haue ouercome al dangers and haue reigned in peace and so they haue tried that to be true which Solomon saieth For the Throne is stablished by iustice The which we must not vnderstande onely of Kinges but also of al them which haue any authoritie rule and gouernment as of fathers and mothers of maisters and dames This is yet not to say that Kinges abhorring wickednes shoulde tende to stablishe their throne for to triumph and prosper after a worldly sorte but for to serue the glorie of God which doeth exalt them and for to make their subiects liue in peace vnder the feare of the Lorde And as Kinges haue here their lesson euen so also haue closely the subiectes which desire the prosperitie of their Kinges that is that it sufficeth not to crye God saue the King but wee must abstaine from al wickednes and folowe righteousnes otherwise wee procure the ouerthrowe of the Throne 13 Righteous lippes are the delight of Kings and the King loueth him that speaketh right thinges Hee continueth stil in giuing instruction to Kings and woulde haue that he should not delight to heare iesters flatterers liers and slaunderers and that they shoulde not suffer vnder them corrupt Iudges and Magistrates which pronounce either for hatred or for fauour for loue or for accepting of persons false iudgements and wicked sentences and harde ordinances but that they shoulde haue about them and intertaine in their houses and Courtes graue men wise faithful men and that they shoulde delight and reioyce in the wordes of their lippes and mouthes which are very profitable and necessarie for of such men yee shal heare nothing but iust and righteous words according as their hearts and mindes are directed and that in their countries dominions Lordships they should be careful to place such Iudges Magistrates and Officers not prouiding officers for men but offices of fit sufficiēt persons for to exercise rightly the iudgements of God to pronounce right things and sentences and to make iust and righteous ordinaunces for to guide and to mainteine the people committed vnto them in true religion in the feare of the Lord and in the reuerence of his word by the which their subiectes doe learne to liue in peace and loue 14 The wrath of a King is as messengers of death but a wise man wil pacifie it Solomon doeth not heere teach Kings and Rulers of the earth to be furious and cruel as was Pharao towardes the children of Israel Saule towardes Dauid and towardes Abimelech the Priest in 1. Sam. 22. 16. Dan. 3. 19. 6. 16. Exo. 2. 12. 32. 27. Rom. 13. 4. 1. Pet. 2. 14 Nob Nabuchadnezer towards Sidracke Misacke Abednago and towardes Daniel Herod towardes Saint Iohn Baptist as are now the great Lordes of the earth towardes the faithful Hee also doeth not reprooue their wrath which they ought to vse against the wicked as did Moses smiting the Egyptian and against three thousande men Iosua against the inhabitants of the lande of promise and as al Rulers ought to doe against Rebelles But when hee compareth the wrath of Kinges vnto messengers of death hee sheweth first of al that the Kinges ought not to be merciful gentle towards the wicked as was Elie towards his childrē as rulers 1. Sam. 2. 23. commonly wherevpon is come to passe as it is saide The rent gatherers haue spared the Crowes pardoned them but they afflict and torment the pigions and also the great theeues do escape the litle picke purses are hanged but they must do iustice in wrath and not let the wicked escape from their hands without punishment for that they haue deserued Let the Kings be careful diligēt to weaken the wicked to take from thē al resistance that they may Rom. 13. 4. haue no power to be reuenged as Solomon doth wel teach it when he is not contented to say the messenger of death singularly but in the plural number as Messengers For a man which hath but a litle heart wil not suffer himselfe to bee beaten of a man alone but if diuers doe assayle him howe valiant soeuer hee is hee can not with stande neither wil he trie to reuenge himselfe Secondly hee sheweth to the subiectes that forasmuch as death is naturally fearful therefore they ought to feare for committing any fault wherby they shoulde prouoke the wrath of their Superiours against them And not onely so but also that they ought to labour to quiet the wrath of their superiors though they haue not prouoked it through their fault And to doe it wel they must be wise as Solomon doth signifie here when hee saith But a wise man wil pacifie it Hee sheweth also to Kings what kinde of people they ought to haue about them to whom they must giue eare for to beleeue folow their counsels Furthermore forasmuch as the wise do pacifie wrath it foloweth that fooles doe stil mainteine it Nowe the wisedome which we must vse for to pacifie wrath and anger of Kings is to be Rom. 13. 1. giuen to doe wel and to giue them the honour and obedience that we owe them I say expresly that wee owe them for wee must not seeke the fauour of Kings by vnlawful meanes as doe flatterers but we must rather sustaine and suffer the wrath of Kings then to commit any thing that is against wisedome which is taught vs by the worde in folowing the custome and patience of Sidracke Misacke and Abednago for wee must rather obey God and honour and reuerence him then men how great soeuer they be 15 In the light of the Kings countenance is life his fauour is as a cloud of the latter raine As in the first parte of the former sentence hee hath shewed to kings and rulers of the earth what they ought to bee towardes the wicked euen so in this sentence hee sheweth howe they shoulde behaue themselues towardes the good that is that they should be so sweete so gentle so gracious fauourable that the good should feele themselues quickned and restored preserued from hurt and detriment from mole station and trouble from ruine and destruction and that they shoulde not liue in sorrowe and languishing but florishingly in their prosperitie and to be in peace and rest in ioy and pleasure Solomon signifieth these
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
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
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
omit nothing of that which is our office but serue to the glorie of GOD and edification of his Churche and in as muche as wee can conuert soules to God and serue to the augmentation of the kingdome of Iesus Christ our Lorde 20 Giue eare vnto counsel and take correction that thou mayest bee wise in thy later dayes Wee are all by nature not onely ignoraunt and brutishe but also foolish and wicked and neither wil nor can of ourselues chaunge and amende ourselues nor better our estate Notwithstanding wee haue not suche opinion of ourselues nor take it not in good parte that others shoulde account vs so but striue and studie to make vs bee thought good and wise and couet that our neighbours shoulde esteeme vs so Whereby wee are verie muche abused but the abuse is not suche but it may easily be remedied as Solomon sheweth vs saying Giue eare vnto counsel and take correction that thou maist be wise in thy later dayes Hee teacheth vs what wee haue to doe to dispoile ourselues of ignoraunce and brutishnesse to flye from follie and wickednes to the ende that at leastwise wee become wise in the latter dayes And to doe the same hee proceedeth by degrees First hee giueth vs remedie against ignorance and brutishnes when hee admonisheth vs to giue eare to counsel For the counsel whereof hee speaketh is the woorde of God which as hath beene diuers times spoken of is our wisedome and vnderstanding of the which wee participate not but by the holie Scriptures Wherevppon ensueth that Solomon inuiteth vs to the reading and hearing of Sermons wherein the holie Scriptures are declared vs this is the first degree as wee ought to vnderstande by Moyses and the Prophetes when they inuite vs so often to heare the woorde of the Lorde yea afore al other thinges It is the right entrie to come to true wisedome Secondly hee giueth remedie for follie and wickednes when hee woulde haue vs to take correction which is to say That we hearken to the word of God so attentiuely and with suche affection that the threatenings therin pronounced against vs make vs to tremble that we haue feare and horrour at the iudgementes which they shewe vs to haue bene executed against the wicked and of that they shal susteine in the time to come And that the admonitions exhortations and warnings make vs ashamed of our life passed and to beare a special hate to wickednes whereto wee haue not onely bene enclined but also giuen and addicted and that we take pleasure to amende our life in walking in al honestie holines and iustice Beholde what it is to take correction as may bee gathered by many places of these Prouerbes But one may say that they which walke by these two degrees are wise as hath beene seene heeretofore in diuers pointes of this booke The answere heereto is that Solomon meaneth that one hereby aduaunceth himselfe further in wisedome and encreaseth therein successiuely and is in waye to giue certaine proofe thereof and to bring foorth fruites There is also an other difficultie which is that Solomon seemeth to be content if we be wise in our later dayes Wherunto we answer that indeed it is better we be wise late thē neuer as may be seene by the theefe but we are not promised that when we haue spēt al our Luk. 23. 40 life in pleasures of follie and naugh tinesse God wil afterwardes giue vs the grace to amende and folowe true wisedome And Solomon giueth vs hope of nothing which hath not his foundation on the promises of God And therefore when he saith In thy later dayes c. Let vs take it for al that time wherein wee are called to fayth and repentance wee may wel cal it The later dayes for first after being once called it is not meete wee returne to our first estate of follie and wickednesse Secondarily the dayes of man are short and hee liueth by his wil longer in follie and wickednesse then in wisedome and goodnesse Wherefore one may wel cal his later dayes the time which hee applieth in wisedome and wel doing Let vs note finally that it is not to bee maruelled at if in the world there be many fooles and fewe wise men seeing they wil not folowe the counsell of Solomon 21 There are many thoughtes in the heart of man but the counsel of the Lorde shal stand fast There is none of vs which desireth not to bee in good estate and haue prosperitie of long endurance but man of himselfe cannot attaine to it in this world also there is nothing vnder the Sun which is not subiect to chaunge as is daily prooued yea Kinges themselues which are puisant and mightie haue not their estate permanent Notwithstanding man thinketh not so but he deemeth himselfe not of so smal value as to take vpon him an estate of no endurance Dan. 2. 21. rather al they which are come to any degree of prosperitie say naturally in their hearts that they wil neuer stirre nor moue and al because they haue tasted no aduersitie but it happeneth often that they are frustrate of their opinion which is cause that they thinke and rethinke they take newe counsels and make many deliberations as Solomon expresseth saying There are many thoughts in the heart of man when he speaketh so it is not to say that hee alloweth so many thoughtes to be in the hart of man but rather blameth them and sheweth that they are vaine when hee setteth against them the counsel of God saying The counsel of the Lorde shall stande fast Hee argueth and reprooueth those which of themselues wil gouerne themselues place them in estate stable and permanent and to come to the end thereof they thinke consult determine often and in many sorts and this without asking at the mouth of the Lorde without crauing counsel at him and aresting themselues at his worde It seemeth to them that they are but too wise to knowe howe to set in order and sure estate their businesse Such rashe headed and arrogant fooles ought wel to be reprehended whereon they esteeme themselues so much despise so boldly the eternal wisdome without the which we cannot but goe astray stumble and fall There are also in the scripture many complainres and threateninges against such arrogant fellowes Contrariwise hee promiseth a sure estate Iob. 12. 13. Ioh. 5. 12. Psa 33. 10. Isa 8. 9. Iere. 11. 7. Leuit. 26. 3. Deut. 28. 1. Psa 33. 11. to them which renounsing themselues and al their owne counsel take the counsel which God hath ordeined them by his worde which teacheth them to yeelde a voluntary obedience to the Lord and to cleaue to his gooduesse and mercy not any thing doubting of his fatherly loue towardes them Hee maketh not this promise of himselfe but following the holy Scripture hee hath also regarde to that which is saide The counsel of the Lorde shal stande for euer And so wee take not heere
Hee marketh confession or profession which is but vanitie and follie if it bee not ioyned with the good woorkes which God commaundeth vs. Our Lorde Iesus sheweth it wel Hee marketh I say this confession saying And if thou Mat. 7. 21. order them together in thy lippes Hee saieth together For it is not meere that wee make confession by halfes nor that we choose out some of those workes which God commandeth vs and omit the rest But wee ought to giue al our vnderstanding to that seruice which God asketh of vs and striue with ourselues to yeelde him whole obedience Wee see then that hauing heard the woordes of the wise and applyed our heartes to doctrine wee ought to take pleasure in fayth and repentance in confession and the works which folowe thereof And thus dooing wee shal attaine to that which the Prophetes speake of the beautie of Iesus Christ and his kingdome Psal 45. 3. Esai 52. 7. Psal 37. 4. 5. If wee take suche pleasure to keepe the wordes of the wise in our bellie God also wil take pleasure to fulfil our desires 19 That thou mayest put thy trust in the Lorde I haue giuen thee to vnderstande to daye euen to thee Those which heare not nor make no account to giue themselues to that which is alreadie taught thē in the former verses 17. 18. walke in this worlde at haphazarde and knowe not what shalbecome of them as wee ourselues haue felt when wee were Papistes and so they be blinde and know not to whom to adresse themselues to bee assured of their saluation but are in continuall trembling And chiefly when they deeme themselues neere temporal death for they knowe not whether they goe and expect rather decaie then safetie If wee wil not walke in suche vncerteintie let vs take good heede not to despise the doctrine which wee haue heard in the two former verses for it is giuen vs to make vs verie wise and skilful and to the ende wee shoulde not be afraide of what affliction soeuer happen vs or is seene neere and imminent but that wee bee assured that the Lorde loueth vs and that hee hath care ouer vs and wil defende garde and deliuer vs from al afflictions and that by his meanes wee shal neuer perishe but hee wil saue vs eternally Solomon affirmeth it so when he saith That thou mayest put thy trust in the Lorde c. The ende therefore of the doctrine which is spoken to vs is that we be warie and that the doctrine pearce euen into our heartes not to rest there by opinion as doeth a profane or worldly historie But to the ende wee may learne to knowe and assure ourselues that God loueth vs and that hee wil neuer suffer vs to perishe but wil saue vs for euer giuing vs a blessed life in the glorie of heauen Solomon propoundeth vs this Theologie To day that is to say when wee haue time to heare it and applye our heartes theretoo which is al the time of our life the which wee ought to imploye to meditate the doctrine of our God and to exercise ourselues in the same day and night and principally when wee haue the bookes of the holie scriptures and faithful and true Doctours which busie themselues to make vs vnderstande the same We ought not to be negligent and slowe but prompt and readie to heare and vnderstand to the ende to beleeue by certeine knowledge and assurance which may bee wel rooted in our heartes and not to submit ourselues to the fayth of others as those which delight in their ignoraunce and say that they beleeue that which the Church beleeueth For God by his doctrine speaketh to euerie one of vs and wil that euerie one receiue it to beleeue therein and walke according to the same Solomō sheweth it wel when he is not content to say I haue giuen thee to vnderstand But hee addeth Euen to thee Or also thou receiue the woordes of the wise and doctrine So none can vaunt himselfe indeede to be faithful vnlesse hee be also skilful for God speaking of his faithful saieth I wil giue thee vnderstanding and wil teache thee the way wherein thou shalt walke Also al thy children shal be instructed of the Lorde I wil plant my lawe Psal 32. 89 in them and write it in their heartes c And wil sprinckle vpon you cleane water and you shal be clensed from al your crimes c. Esai 54. 13 Iere. 31. 33 34. Eze. 36. 25 and wil cause that you shal keepe my appointmentes Nowe that To daye is al the time of our life yea al the time wherein the word of God shal bee preached in the Church it is manifest by the same that wee ought to heare it beleeue it and obey it at al times And although the Iewes be warned To day if yee wil heare his voyce harden not your heartes c. yet the Apostle teacheth vs that the Psal 95. 7. 8. Hebr. 3. 12 13. 14. Psalmist hath not onely spoken of them of his time but also of vs. And seeing that Solomon by his doctrine striueth to persuade vs that wee put our trust in God and that we cannot doe so but by Iesus Christ which is our Propitiatorie and our Aduocate it foloweth that hee sendeth vs to Iesus Christ and wil that by the doctrine Rom. 3. 25. 51. 8. 34. of trueth we learne to beleeue in him to the ende that wee perish not but haue life euerlasting 20 Haue not I written to thee three times in counsels and learning To the ende we should not excuse ourselues if we vnderstand not howe wee ought to put our trust in the Lorde the Lorde hath giuen vs diuersitie of scripture as the bookes of Moyses the histories and bookes of the Prophetes wherein wee may learne to folowe the counsel of God and to knowe the loue which he beareth to vs and not content with this he hath giuen vs moreouer diuers scriptures by his Apostles and Euangelistes to the ende wee may see more clearly the right way of al righteousnesse and iustice of al holinesse and religion and that wee may contemplate more neerely the bountie of God and his loue towards vs in Iesus Christ his Sonne which is our assurance and our saluation And nowe againe hee hath giuen his Church many Pastours and Ministers of his worde the which is preached purely to many nations in diuers languages and giueth vs the olde and newe Testament translated faithfully into many tongues And so he giueth vs counsels learning in sundry maners as Solomon signifieth by three times putting according to the manner of the scripture a number certaine for the vncertaine If therefore wee be ignorant dul faithlesse and doutful it is our great fault seeing that God hath giuen vs so many scriptures and so many faithful expositours which are careful and diligent to ininstruct vs which cease not to open their mouthes often and to put
and oppressers of the poore and afflicted Let vs obey this sentence or commandement forsaking al couetousnesse vsurie and rapine and al inhumanitie and crueltie and finally al fraude and deceite insomuch that beeing mooued to pitie and compassion towardes our poore neighbours wee open our bowelles vnto them in helping them according to our abilitie and their neede For seeing al goods appertaine to God and that they which haue them are stewardes to the Lorde or at least wise ought to be not onely wee polle and oppresse the poore and afflicted when we take to ourselues the substance which they possesse but also when we disdaine to bestowe vpon them the goods which God hath giuen vs. And as if wee doe so we are without al mercie so we shal haue finally a condemnation without al mercie 23 For the Lord himselfe wil deale in their cause and take away the soule of them which doe polle them There is none but being asked whether one should feare God or men more wil not answere God And being asked whether one ought to choose to be in Gods fauour or mens rather wil not answere in Gods But wee prooue that the heart is not like to the mouth and that one thinketh one thing and saieth an other seeing the euil dealing that one vseth to the poore and the flatteries and faire shewes that one maketh to the riche and also that one is more readie to please God then men and feareth more to transgresse the ordinances of men then the commandementes of God Many feare Leuit. 19. 13 verse 22. more to fal into the handes of men then into Gods hands If men make any decree eche one wil take heede to attempt the contrary and yet they make no account to transgresse Gods lawes hee saieth Thou shalt not doe thy neighbour wrong neyther robbe him And by Solomon Polle not the poore c. If earthly Iudges had made suche a decree men woulde haue beene afraide to haue broken the same for feare of purchasing their displeasure and beeing punished for the same and chiefly if they should know that Iudges had poore men in remembrance But for al the commandementes of God and for al his threatenings yet they cease not to polle the poore and to oppresse the afflicted For although with mouth they say that God is the defendour and protectour of the poore yet because they see ordinarily that the poore and afflicted are polled and oppressed and that they which molest and trouble them are most strong and prosper they think that God hath no regarde to the affliction of the poore to deliuer them and saue them neither thinke they that the Lorde wil punishe them for the same Yea the poore themselues are tempted to thinke and say that God forgetteth and forsaketh them because they see that they which oppresse them are in prosperitie which seemeth euerlasting and that their afflictions haue no ende as hath beene saide heretofore But the oppressours and those which are oppressed thinke both verie yl For seeing that God is a iust Iudge which seeth and knoweth al thinges hee is and wil be the protectour of the poore and wil punishe them that oppresse them Solomon sheweth the decree and the protection when he saith For the Lord himselfe wil deale in their cause And afterwardes their punishments saying And wil take away the soule of them which polle them This is as though he should say The poore neither finde Atturnies nor Counsellours nor Iudges for themselues because they haue not wherewith to furnishe out the matter withal Men polle them and gnawe them euen to the bone Insomuche that they haue not wherewithal to defende themselues and it seemeth that they are lost and cast away and that they shal neuer recouer themselues yet neuerthelesse they ought not to loose courage nor to dispaire for God which is iust merciful and of more might then al the rest wil pleade for them and doe iustice in their cause against the rauishers and oppressours whose goods hee wil not onely take away but also their liues and wil destroye them for euer Saint Paule accordeth heretoo For let vs not thinke otherwise but that Solomon speaketh namely of the poore which haue 2. Tim. 1. 6. 7 the feare of the Lord and that for loue of the same are afflicted of the enemies of trueth Also God is not the protectour of the Infidels bee they neuer so poore and afflicted but rather sendeth them miserie vppon miserie and addeth torments to torments vntill such time as he hath wholy destroyed them And therefore we may wel say that in the 22. verse he forbiddeth the wicked to afflict the poore faythful flocke for it is of them that he hath care as wee ought to vnderstand by fayth and to assure ourselues thereof because wee knowe that God is true in his promises 24 Accompanie not with an angrie wilfull man and walke not with the furious Seeing wee are called to peace it is meete that we seeke and follow peace as we are all admonished to doe Also wee naturally loue peace if we be not senseles enraged inspired with the diuel Wherefore to the end that we may follow our vocation and that wee be not frustrate of that which we loue let vs haue no acquaintance with them which are voyde of grace gentlenes benignitie modestie temperance humble minde and patience and are replenished with pride crueltie yre indignation and wickednes Solomon sheweth that we should doe so when he sayth Accompanie not with an angry wilfull man c. With them that are of that qualitie we can haue nothing but strife and debate For eyther they are angry with vs or else they prouoke vs to anger against them through their too greate yre and fury whereby they are transported to do vs iniurie and violence because we doe not as please thē Such is the nature of anger and fury as Abel hath Gen. 4 prooued it Ioseph Moses Dauid and Iesus Christ and nowe the poore faythful flocke Or els we learne also to be angry and wrathful wherevpon ensueth our destruction as Solomon sheweth vs when he sayth 25 Least thou learne his wayes and reociue hurte too thy soule For twoo causes amongest the rest hurte is due too the yreful and furious man and to him that learneth his wayes The one is Pro. 14. 17 Pro. 1. 7. 22. 15. 18. because he committeth folly and so is incorrigible and mocker and contemner of al correction and counsell Whereof wisedome complaineth The other is that hee maketh debates whereby he procureth the decay of his neighbours wherby hee deserueth wel to hurt himselfe Neuerthelesse this is not to say that it is not lawful to bee angrie sometimes prouided that it bee iustly and temperately as Saint Paule sheweth otherwise anger is not lawful for it Rom. 13. 4. Eph. 4. 26. 31 Ia. 1. 19. 20. Gal. 5. 20 is one of the workes of the fleshe 26 Be not thou one
earth who for the greatest parte are so voide of wisedome and of modest affection and of humble mind that for a thing of nothing and without cause they wil become angry and wil storme against them that are about them and wil greatly reuile them and furiously oppresse them so that it were better for them to helpe a mason or bricklayer for to carry stones morter then to dwel with such fooles with whom a man knoweth not howe to bee except hee can abyde iniuries wrongs oppressions violences euen to be weary of his life when a man seeth that he cannot tel howe to auoide their furie and that they rather looke for death then for life Albeit that the childrē of Israel being in Egypt sought not to liue ydlely without doing any thing yet it had beene more expediēt for thē to haue suffred more paine thē they did then so to haue felt the wrath of the king which caused their sōnes to be slaine Dauid also did not seeke to liue ydlely but it had bene more necessarie for him in mans iudgement to haue liued a priuate and a baselife then to bee the sonne in lawe of Saule who was a wicked and cruel foole and persecuted Dauid in such wise that hee knewe not where to hyde himselfe but amongst the infidels According to this experience Solomon saith nowe A stone is heauy c. Wherein hee doeth admonish vs not to bee delicate but to folowe our vocation though it be very harde Let vs also learne that it is farre better to beare the yoake of Iesus Christ which seemeth troublesome and harde to the flesh then to submitte a mans selfe and enclyne vnto the traditions and doctrines of men For albeeit that at the first approche it seemeth that they are Angelles which teache them yet doe they proceede with greate furie first of all against them that wil not yeelde and obay secondly they destroy for euer their soules which suffer themselues to be deceiued by thē And further let vs note that hee saieth not simply and absolutely wrath but the wrath of a foole for it is profitable for vs that the wise become angry with vs when we faile erre seeing they seeke not our destruction but our profit the which wee shal feele if wee doe not rebel against them And contrarily the foole by his wrath seeketh nothing but destruction for the which to auoide wee must take diligent heede from consenting vnto his folly for thinking to eschue a temporal destruction wee shal fal into an eternal damnation from the which the fooles shal not be exempted for they waxe angry without cause the which is equal to murther 4 Anger is cruell and wrath is raging but who can stand before enuie An angry man is cruel as we may see by Caine Esaw and the brethren of Ioseph And a man that is furious is like vnto a flood of Gene. 4. 27. 37. Exo. 14. 1. Sam. 18. 2. Sam. 15. 1. Kings 12. water that descendeth with raging as wee may see in Pharao Absolon and Roboam Nowe that which is seene by experience Solomon doth pronounce when he saith Anger is cruel c. Wherein he doth aduertise that the companie of the wrathful furious mā is very hurtful and dangerous and for this cause that we should not desire the same but should rather shunne and auoide it And forasmuch as we desire not that any man should fly our company as frō cruel and wrathful furious and vnmerciful men and also that wee would not haue our neighbours to be such towards vs let vs vnderstand that Solomon doeth admonish vs to put from vs al bitternes anger wrath and roaring as doeth S. Paule The angry and wrathful Eph. 4. 31. 32. Col. 3. 8. are very dangerous but the enuious are far more cruel as Solomon doeth pronounce when he saith But who shal stande before enuie For besides crueltie and raging the which wee may correct in the angry and wrathful the enuious is ambitious and arrogant a dissembler purposing malice obstinate and harde of heart against his conscience so that they are altogither without reconciliation as wee may see in the Scribes and Pharisees against Iesus Christ our Lorde Thus we are aduertised to take diligent heed of the enuious and also that we ourselues fal not too it folowing the admonition of S. Peter 2. Pet. 2. 1. 5 Open rebuke is better then secrete loue Loue is little woorth and serueth them to no purpose whome we thinke wee loue or that wee woulde perswade ourselues wee loue except that wee declare the same by good deedes towardes them in helping their necessitie And therefore S. Iohn doeth admonish Iames. 2. 14. 1. Ioh. 3. 17. 18. vs to helpe the necessitie of our brethren It were better for vs to be openly rebuked then so to bee loued as Solomon doeth pronounce it saying Open rebuke or correction c. For if wee doe openly rebuke our neighbours if they are easie to bee taught and tractable they wil be ashamed and wil be ware of returning to the like faute and wil returne vnto God by true repentance as did Dauid after that the Prophet Nathan had rebuked him That rebuke was much more profitable for him then the secrete loue of Nabal who sought to do 2. Sam. 12. 1. Sam. 25. Dauid no hurt but yet he woulde not helpe his necessitie As there are many such which wil perswade themselues that they loue their neighbours ynough when they doe them no wrong nor violence though they haue no minde at al to doe them any good Such kinde of loue is so secrete that it is nothing but rather hatred for where there is no loue there is hatred seeing there is no meane way betweene both Moreouer wee are admonished rather to reprooue and correct then to dissemble the fautes of our neighbours and also we are admonished that we shoulde not desire to be flattered but to be sharply corrected and rebuked 6 The woundes of a louer are faythful but the kisses of an enemie are harde Wee cal a tree a true and faithful sister when it faileth not to bring foorth her frute in due season euen so wee cal riuers true or faythful sisters when they faint not but doe alwayes runne abundantly After this sense Solomon doeth cal the woundes of a louer which chasteneth when he saith the woundes of a louer c. For albeit that after mens carnal reason we take not the chastizementes and corrections in good parte yet are they fruiteful And thus Solomon doeth admonish vs that wee shoulde count the chastizements of the wise and iust profitable and fruiteful seeing they loue vs and that they labour to make vs that wee shoulde take our profite not onely temporal but also spirituall and eternall For they seeke to make vs exercised and profite in the feare of the Lorde God whereby wee are turned from euill to followe righteousnesse and holinesse and consequently
worlde that the mightie rich do polle eate the litle poore though God Exo. 22. 21 Leuit. 19. 13 Esai 1. 23. 3. 13. hath expresly forbidden it in his lawe that hee doeth often complaine therof by his Prophets But moreouer this is worse when hee that is poore shal extort shew such crueltie to them which are in necessitie pouertie that hee will pil eate them Solomon doth signifie it when hee compareth such a poore man which spoileth the substance goods of the poore vnto raging raine that carieth away with it the seed trees with the fat of the earth and after the same is great want scarcitie of vittailes Such a raging raine doth not onely not profite it selfe but also bringeth great hurt vnto the earth to them which haue dressed sowne planted it Euen so such a poore man as extorteth wringeth from an other poore mā hath soone consumed that which he hath rauished cannot be enriched therewith for that which hee can get take from a man in necessitie is not much but a verie smal thing in comparison of the great desire wherwith he is caried to make a spoile vpon the needy And not gaining ought therby he doth great hurt destruction to him whom he pilleth and spoileth and afterwardes he cannot helpe him though he would But if he that is rich mightie doth take pitie compassion of the poore man that he robbed he hath wherewith to help him And so as it may seeme he is not so dāgerous nor hurtful as is the poore that extorteth from the needie Wherefore let vs vnderstand that the poore which haue neede of charitable almes reliefe and mercie shewed vnto them are admonished to turne away from al rauening and extortion and chiefly of the needie otherwise as the worldlinges and carnal which looke not to the hande of God which sendeth suche seasons as him pleaseth doeth curse the raging rayne that bringeth famine euen so the poore which doe extort vpon the needie shal be cursed of God who wil cast them into an horrible necessitie wherein they shal be perpetually tormented 4 They that forsake the lawe prayse the wicked but they that keepe the lawe are angrie with them There is none howe wicked soeuer he is that doeth not desire to haue good reputation and to be placed in the number of honest men as if he submitted himselfe vnto the lawe of God as he ought to doe And for to haue this reputation they wil doe many goodly things which shal haue some sight of goodnesse righteousnesse and religion the which shal dazel the eyes of the simple ignorant but they that haue a quick and sharp sight diligent eares wil apply themselues rightly to know what they ought either to say or to do for to submit themselues vnto the lawe of God and not to decline either on the right or on the left hande may iudge and discerne that suche shadowes are of no value Solomon doth giue vs markes and tokens thereof by the which we may so iudge when he saieth They that forsake the lawe c. When we shal know what it is to praise the wicked we shal vnderstand who they are that forsake the lawe And therefore wee must note that to praise the wicked is to commend him to allow of him to fauour him to reuerence him to helpe him to mainteine and vphold him to take his part to defende and to iustifie him as doe flatterers lyers slanderers and false witnesses as doe al Iudges and Magistrates which are corrupted with couetousnesse ambition acception and regarding of persons with crueltie and tyrannie as do al Kings Princes and Superiours of the earth which care not to folowe right and equitie but wil haue their wil for euerie lawe as also doe al they which cal themselues Prelates and men of the Church in Poperie which are ledde with auarice and ambition and desire to liue in pleasures wantonnes All suche kinde of people do forsake the lawe for they haue no reuerence vnto the worde of God nor loue to their neighbours and despise al good order and al pollicie wel ruled The present exposition Rom. 2. 3 1. Pet. 2. of praising may be drawne out of Saint Paule Saint Peter and others And also Solomon doth shew vs that we must so vnderstand it when hee addeth But they that keepe the lawe are angrie with them For against praysing hee setteth to bee moued or to bee angry Wherein hee declareth that they which giue and apply themselues rightly and with a pure desire to refourme their spirite and vnderstanding their maners and conuersation according vnto the word of God and to keepe good order and pollicie wel ruled that they shal be so farre of from praising the wicked or shoulde fauour them any thing that rather being inflamed and stirred vp against them because of their wickednesse they will rebuke chide and reprooue them they wyll threaten and condemne them and according to the power that God hath giuen them they wil destroy and roote them out the Exod. 32. 27 Numb 16. which chiefly is the duetie and office of good kings princes and superiours of the earth as Moses doeth wel shewe it them Moreouer let vs note that as to forsake the lawe is to despise and reiect it and to turne al our minde from it so also to keepe the lawe is to esteeme and receiue it and to giue our heartes altogether to bee ruled and gouerned thereafter and not perfectly to fulfil it for it is vnpossible by reason of their weakenes of the flesh for the corruption of our nature for the relikes of sinne which cōtinualy dwelleth Rom. 7. Gala. 5. Rom. 8. in vs as Saint Paule doeth wel shewe it but for Iesus Christe his sake who hath fulfilled it for vs we are deliuered from condemnation Some say that they which forsake the lawe are mooued against them that keepe the lawe 5 Malicious men vnderstande not iudgement but they that seeke the Lorde vnderstand al thinges When a man delighteth not to doe a thing or doth not accept and take in good part that which is tolde him hee wil say he Psal 36. 3. vnderstandeth nothing According to the which sense it is saide of the wicked that hee forbeareth to vnderstand and to doe wel And according thereafter Solomon saith Malicious men vnderstande not iudgement for when men are giuen vnto malice and wickednesse and that they thinke to doe nothing but hurt they vnderstand not iudgement that is to say they take not in good part that they are shewed what is good and right neither delight to apply themselues thereto yet forasmuch as for to punishe the malicious God doth abandon and giue them vp vnto a reprobate sense we may say that the malicious are so dul ignorant and blinde that they cannot knowe what is good and right and for this cause doe turne
feare the Lorde yet forasmuch as wee neuer thinke thereupon as we ought and that wee trust too much to ourselues and that it is most necessarie for vs to walke in feare trembling seruing the Lorde as Dauid doth admonish vs for this cause Psal 2. 11. Pro. 14. 16 by promise he doeth exhort vs nowe againe to feare saying Blessed is the man that feareth alwayes c. Him that he calleth now blessed he hath before called wise saying The wise man feareth and departeth from euil And indeed he that departeth from euil doth shewe great wisedome wherin there is great prosperitie felicitie Pro. 3. 13. But he is not contented simply to say He that feareth but he addeth alwayes Wherein hee sheweth that wee must perseuer vnto the ende in the feare of the Lorde otherwise wee should not woorke out our saluation but should fal into euil as Solomon doth declare it saying But he that hardeneth his heart shal fal into euil That which nowe he calleth hardening of the heart he calleth before is carelesse saying But a foole rageth and is carelesse Therefore hee that hardeneth his heart is a foole whereupon it doeth wel folow Pro. 14. 16. that he deserueth to fal into euil as he is nowe threatned And forasmuch as Solomon setteth hardening of heart and to be carelesse against fearing therein he sheweth vs that for vs righly to feare we must humble ourselues and distrust ourselues and become gentle and easie to be taught vnder the yoke of the Lorde confessing that therein is rest and out thereof is falling and destruction And whilest we doe thus feare distrusting ourselues let vs take good heed from distrusting the helpe of God or to dout what loue hee beareth vs. In this sort in fearing and beeing careful and diligent to keepe vs in the obedience of our God we shal not feare to be forsaken nor reiected of our God and Father for there is no feare in loue but 1. Ioh. 4. 18 perfect loue casteth out feare c. If we beleeue that God loueth vs his loue is so perfect and accomplished that when we haue any knowledge thereof we rest quietly out of feare neither are troubled with any fearefulnesse And although we be not altogether exempted from feare yet doeth it not let that wee should not enioye peace which we obtaine by fayth when we haue our refuge vnto God as vnto a stil and safe harborowe or Hauen from al daunger of tempestes and perils Further more let vs note that as their felicitie which doe alwayes feare doeth chiefly stande in the remission of their sinnes and in eternal life euen so the euil whereinto the hardened of heart doe fal lieth chiefly in this that hauing heaped sinne vpon sin they neuer obteine pardon but are cast downe headlong into eternal death 15 As is a roaring Lion and a hungrie Beare so is a wicked ruler ouer the poore people It is knowne that the Lyons and the Beares are wilde and cruel beastes and chiefly when they desire the pray after they haue bene long without meate to meete with them is verie dangerous for if they haue once caught their praye they teare and deuoure it without any remedie for asmuch as they are mightie and do proceede therein with so great violence that none can deliuer the pray from their pawes or iawes Euen so the holie scripture willing to declare the crueltie violence and power of men doeth compare Psal 7. 3. 17. 12. 22 22. Esai 5. 29. 30 them vnto Lyons and Beares And nowe Solomon compareth the wicked vnto Lyons and Beares which haue power domination and exercise their crueltie vpon their subiectes which are so pulled downe that they can not resist their power nor deliuer themselues from the oppression of the wicked rulers and euen so they are as poore sheepe betweene the pawes and teethe of Lyons and Beares Solomon for to signifie the weakenesse smal power of poore subiectes vseth a word in his lauguage which commeth of a verbe that signifieth to attenuate or to lessen and to make weake And saieth expresly Ouer the poore people feebled and brought downe the which is for to taxe the cowardize and slacknesse of the wicked which dare doe nothing against their equals and like but doe counterfeit the valiant captaines against those that cannot be reuenged We may daily see that wicked rulers wil fauour the wicked which shal be amōgst the people wil oppresse the poore simple We need not to go farre of to seeke examples hereof It is not long since that we might haue said to the Citie which did boast herselfe of the reformation of the Gospel that which Esai reprocheth to the Citie of Esai 21. 22 23. Ierusalem saying How is the faithful Citie become an harlot Shee was ful of equitie and iustice lodged therein but nowe they are become murtherers Now albeit that the wicked rulers are mightie cruel as Lyons hungrie Beares yet as Dauid tooke away the pray 1. Sam. 17. 34. from the Lion and the Beare and slue them euen so the wicked rulers cannot alwayes come vnto the ende of their enterprises and to haue their desires for the Lions shal suffer want be hungerstaruen And this is by the power and might of the Lord which rayseth the poore beateth down suppresseth the high minded as haue Psal 34. 11 Pharao Saul Achab Nabuchodonozer many other proued true Wherfore though the wicked gouernours be cruel mightie yet ought we not to stand in feare of them seeing that the ruler of heauen earth is on our side against them so that we may say The Lord is mine helper I wil not feare what man can do vnto me And though we feare them not yet must wee not leaue of from obeying them when they do not turn vs away from the true seruice of God by their oppression extortions On the other side when the rulers Psal 118. 6. Rom. 13. 1. Pet. 2. are the Lieftenants of God who is of a pitiful merciful nature they ought to be greatly ashamed for degenerating by crueltie from him who hath done them this honour to communicate his name vnto thē insteed to be gētle as lambes they should become like vnto Lions Beares And when as they should trēble for their destruction For if God doeth giue power vnto his faithful seruantes Psal 9. 13. Esai 31. 4. Osee 11. 10. 13. 7. 8. to tread the Lion vnder feete he can also destroy the wicked which become Lions Beares for he is the great mightie Lion as hee is called by the scripture Moreouer let vs note that whē the wicked rulers are compared vnto Lions Beares that wee be admonished for to take heed of thē by a stronger reason then of that Lion the 1. Pet. 5. 8. Deuil For these same make no warre but for to get riches to take our bodies
of good courage and doeth also set foorth himselfe as an example and doeth pronounce vs blessed if we endure patiently The Apostles likewise thought themblessed and went ioyfully before the Consistorie because they were counted woorthie of this honour too suffer reproche for the name of Iesus Christe Their dayes then were not al euil but only in the iudgement of the world which thought them to be cursed and in the feeling of the flesh which is alwayes weake and euil Therfore if we wil auoide shun euil dayes and to be merie 1. Pet. 4. 12. and to be in a continual feast let vs not vex ourselues what aduersitie soeuer happen vnto vs but let vs take a good stomake reioysing Gene. 47. 9. Ephe. 5. 16. 2. Tim. 3. 1. in the Lord as we are admonished Dearely beloued brethren thinke it not straunge concerning the fierie trial which is among you to prooue you as though some strange thing were come vnto you Let vs note further that al dayes are the good creatures of God and there is none euil in them but they are called good or euil according to that which happeneth in them after that which is either done or suffred in them Iacob calleth the dayes of his life euil because he had suffered much euil And they are called euil because of the slanders and corruptions which are done in them And the times are called dangerous The euil then is not in the dayes but in the persons which are in them And so it is by accident that they are euil and not by nature As touching the rest as carnall men doe thinke themselues to haue a merie time when they see the table alwayes couered and beset with good meat and that they haue a good stomake to eate and drinke and haue their desire euen so when we haue a good heart what thing soeuer happen vs we haue the continual feast of Gods grace whereby we are mainteined and Esay 55. 1. Math. 22. 2. doe neuer want and also shal neuer want This grace is wel compared vnto a feast when we are al called to drinke and to eate 16 Better is a little with the feare of the Lord then great treasure and trouble therewith Wee desire al that good should happen vnto vs and do labour to bring our good into better but for to haue either good or to attaine vnto betternes al doe not knowe the right way therevnto Forasmuche as sometimes alreadie it hath bene alledged it seemeth vnto many for to get riches and to liue at pleasure we neede but to turne our backes vnto God not to reuerence his word nor to set by our neighbours nor to care whither any doe them wrong or no prouided that wee gaine something and gather riches together that we may haue enough to make good cheare withal and to bee at our ease and to reioyce But albeeit it happeneth that such men haue ynough and that they seeme to liue prosperously and without hardnesse and also that they labour to put away from them al heauinesse striuing to make themselues beleeue that they are without danger and that no hurt can happen vnto them yet haue they neuer stedfast assurance but doe tremble and are troubled for their conscience doeth reprooue them although they bee without true repentance and healthful sorowe They feare theeues also chances and yll fortunes as through infidelitie and ignorance they attribute whatsoeuer doeth happen vnto them vnto fortune when they come vnlooked for It seemeth vnto the worlde that such men doe holde the waye to get riches and to attaine the better and contrarily that they are vnhappie and faintharted which fearing to offende GOD doe not giue themselues to gather by the hurte of their neighbours but are contented with that litle which they possesse iustly Beholde the iudgement of the world and of the flesh but the holy Ghost iudgeth cleane otherwise saying Better is a little with the feare of the Lorde then great treasure c. Now as it is the iudgement of the holy Ghost euen so must hee make vs to vnderstande it and to consent thereunto For naturally it doeth grieue vs to haue but a litle and wee make but smal account of the feare of the Lorde because wee see him not and knowe not what his feare is I say that wee are naturally thus Pro. 2. 1. disposed but if by the reading of the scriptures and resorting vnto sermons wee bee diligent to learne wisedome wee shal vnderstande the feare of the Lorde And once hauing this feare which is a reuerence that leadeth vs to giue a willing obedience vnto the woorde of our God and to assure vs of his goodnesse towards vs the which wee shal possesse howe litle soeuer it bee and shal bee more profitable vnto vs then are the great riches vnto the wicked Psal 37. 16. Pro. 10. 2. 3. 13. 25. A smal thing that the righteous hath is better then greate riches of the vngodly Nowe that in the feare of the Lorde there is assurance Solomon doeth plainly pronounce it And he doth here somwhat signifie it when against the feare of the Lorde hee setteth Pro. 14. 26. 27. trouble for where trouble and vexation is and where there is no rest there can bee no safetie rest nor peace Wherevpon it doeth rightly folowe that they which haue the feare of the Lorde are happie though they haue but a little the wicked are cursed though they winne al the worlde And as they which feare God are happie and blessed not only presently but also in the worlde to come for they are the housholde folkes and children of God whereupon it foloweth that they shal inherite the kingdome euerlasting the wicked likewise who are not without feare not of God but of present aduersitie and of tormentes in time to come as is signified by the trouble are cursed euen nowe though they possesse greate riches sith that it is with trouble And shal bee cursed also in tyme to come For what profiteth it a man to gaine al the worlde and to loose his owne soule And also sith that trouble is set against the Mat. 16. 26. feare of the Lorde it foloweth that where it is there they are in danger of their soules seeing that the promises of God doe belong only vnto them that feare him and not to them which are troubled and grieued for that which happeneth in this worlde without looking to amende And forasmuch as the promises of God which are vnfallible belong vnto them which feare him it foloweth againe that there is safetie in the feare of the Lorde and contrarily that they cannot be but in dout distrust where it is not For to make our profite then of this sentence let the feare of the Lorde bee our Luke 12. 15. 16. 9. Heb. 13. 5. treasure contenting ourselues with a little auoyding couetousnes after the admonitions of our Lorde and of the Apostle 17
Better is a dinner of greene herbes where loue is then astalled oxe and hatred therewith Eueryman commonly desireth to make good cheere and to liue merily and to doe the same it seemeth to them which are giuen to their mouthes and subiect to their bellies that they neede no more but to haue the table throughly furnished with a number of dishes and good wyne and to eate and to drinke til they burst without caring howe they with whome they eate and drinke are affectionate towardes them nor what loue they beare to them which lay the table or for whom they spread the table It is ynough for them to satisfie their bellie and to deuour and swil at their pleasure so beastly are they But Solomon doeth shewe vs that the greate cheere consisteth not in the abundance of dainty meates nor of strong and sweete wines and that answereth and pleaseth the pallate of the mouth for hee saith Better is a dinner of greene herbes c. By the dinner of herbes hee meaneth a meale that is easily and soone made readie which standeth not of many dishes nor of greate cost but that is simple light and shewing sobrietie and temperancie Solomon maketh a great account of such a meale if they which eate it are friends together Friendship then is the sauce which maketh the meate good and not only this but also it is the rule after the which al our works ought to be wrought otherwise they are nothing worth Solomon Loue ought to be the sauce to meate 1. Cor. 13. 1. I say doth highly praise such a dinner or meale that he doeth preferre it before great sumptuouse and delicate bankettes which are holden amongst men which loue not togither but doe hate one an other These great bankets are signified by the fat oxe Nowe albeit hee speaketh this preferring a smal thing with loue vnto very great things which are vsed with hatred let vs not thinke that he would make vs Charterhouse monkes and to forbid vs the vse of meates the which are al good but he sheweth vs the excellencie and power of friendship which maketh that which is smally accounted of and which seemeth to be vile and contemptible in respect of other nourishments to be highly esteemed Contrarily hee sheweth vs what filthinesse and wickednes there is in hatred when for that the good meates sanctified vnto our vse are lesse praised then they that are almost of no price if we make comparison betwene them and that wee looke vnto the common estimation and sale that is made of them and likewise of what nourishment and substance the one is in respect of the other And also as the Phisitions doe say herbes doe not nourishe a man Wee are therefore exhorted to abhorre and fly hatred and are admonished to keepe vs from them which hate vs for before that we be wel reconciled their company and conuersation Gene. 4. 8. 37. 24. 2. Sam. 13. 29 Mat. 5. 44. Rom. 12. 17. is very dangerous Righteous Abel hath wel felt it So did Ioseph who was hated of his brethren Likewise Amnon We are also exhorted greatly to esteeme friendship and to seeke it with al men as our Lorde teacheth vs so to doe and Saint Paule And are admonished to liue soberly with those which loue vs so that our friendship ought not to cause vs to exceede in cost as doe the worldly and carnal men nor yet so to passe measure that wee shoulde take leaue and licence to giue ourselues vnto al intemperancie superfluitie Let vs vnderstand therfore that we are taught to folowe sobrietie and temperancie and to abstaine from making or vsing of greate and superfluous bankets for to mainteine the which some dispende outragiously in forgetting of the poore and despising them as we haue an example thereof in S. Luke and we see it dayly through the worlde that they which either make or Luke 16. 19. haunt great bankets make smal account of the poore 18 An angrie man stirreth vp strife but he that is slowe to wrath appeaseth striefe Experience maketh this sentence so plaine that it needeth none exposition but wee haue great neede to meditate it wel and to take heede that wee bee not sodenly ouercome with anger nor bee prouoked to bee easily angred and moued to wrath Otherwise wee shoulde shewe ourselues to bee out of our wittes for we seeke for that which we should feare if we haue neuer so litle sparke of light and natural knowledge for being so kindled with anger and wrath we stirre vp debate so much as in vs lyeth for our furie doeth stirre vs vp to striue contende with our neighbours for nothing or for a trifle or else we prouoke our neighbours which cannot beare our Gen. 4. 8. 37. 23. 2. Sam. 25. choler to striue against vs. Caine was the captaine of such as are furious as we may see it And also the brethrē of Ioseph haue folowed him Saule against Dauid Iudas and the Iewes against our Lord Iesus Christ Nabal moued Dauid vnto anger Beholde howe the furious doe stirre vp strife and do shewe themselues to be out of their wits and to doe contrary vnto that which it desireth naturally We woulde not bee esteemed such wherefore wee must abstaine from wrath anger and furie and chiefly to keepe vs from dooing of euil Leaue of from wrath and let goe displeasure freate not thy Psal 37. 8. selfe else shalt thou bee moued to doe euil I say expresly to doe euil and to hurte our neighbours for it is very needeful to bee angry and to shewe our displeasure for to labour to terrifie the consciences of transgressors and wicked people for to bring them vnto repentance or to make them more vnexcusable Moyses and the Prophetes did so handle the Iewes So did our Lorde Iesus Christ deale with the Scribes and Pharisees And his Apostles and disciples haue folowed him If we folowe them as wee ought and as is necessary and vpon our anger there ariseth some strife wee must not therefore be astonished nor discouraged as though some strange or newe thing did happen vnto vs for it happened so vnto Moyses and to the other aboue named Likewise strife shoulde not bee imputed vnto vs but vnto the rage and furie to the malice and wickednesse vnto the pride and arrogancie to the obstinacie and hardehartednesse of those which offende and runne into al dissolutenesse and insolencie Neuerthelesse the malicious and peruerse Rom. 15. 5. 6. 1. Cor. 1. 10. 12. 13. Ephe. 4. 4. 1. Pet. 3. 8. Mat. 11. 29. Iohn 13. 19 1. Cor. 4. 16. 10. 31. Ephe. 5. 1. Phil. 3. 17. Heb. 13. 17. wil say that if any strine against vs that it is because wee doe them wrong when we boldly say vnto them the truth with such seueritie and sharpenesse as they deserue The like hath hapned vnto our Lorde and Maister Iesus Christ and therefore let vs not cease carefully