for so farre is it of that by such troubles the number shoulde increase that rather it doeth decay and the Princes come to destruction as experience sheweth Also it is lawful for them to seeke honour and to mainteine their honour for the 3. Sam. 15. 16. 1. Kings 12. Dan. 4. 26. 5. 1. profit and sauegarde of the people and to holde them vnder feare least they shoulde fal away and reuolte And for to doe it rightly let them diligently take heede from seeking honor as did Absalom and as did Roboam Nabuchadnezer and Balthazer 29 He that is slowe to wrath is of great wisedome but he◠that is of an hastie minde exalteth follie There are diuers in the worlde which wil count a man to bee a foole and an asse and to haue no heart when as they say he dares not looke a man in the face for to bee angrie immediatly and is not readie for to bee sodenly reuenged vppon him that hath done him wrong Wherein they shewe that they knowe not God nor his wayes or else do iudge God to be but a foole an Asse for from the beginning of the worlde hee hath beene outraged by man euen in such wise as hee hath deserued that God shoulde roote him out but hee hath shewed himselfe to bee slowe to anger and not onely then but also in al ages for hee hath not punished men so soone as they haue prouoked him to wrath against them by their transgressions rebellions but hath shewed himselfe to be patient gentle pitiful and merciful looking calling mē vnto repentance The Lorde The Lorde strong merciful and gracious slowe to anger and abundant in goodnesse and trueth c. The Lord is ful of Exo. 34. 6. Psal 103. 8. Esay 55. 7. Rom. 2. 4. compassion and mercy slowe to anger and of great kindnesse They which knowe the Lorde to bee such wil not count him a foole and an asse but wise prudent and discrete and they also would esteeme them to bee of great wisedome which followe the wayes of their Creator as Solomon doth heere when hee saith Hee that is slow to wrath is of great wisedome It is not without cause that he calleth this wisedome great for first of al it is giuen of God whose gifts we must not count of smal price litle worth and contemptible for there commeth nothing from him but is of great value and excellent and ought to bee esteemed highly Secondly wee haue the lustes of our fleshe which belong naturally vnto vs by the corruption that is in vs ane for this cause are very hard to bee tamed and therefore the wisdome requireth to be great which may ouercome them and keepe them vnder subiection otherwise we should burne with impatiencie and shoulde bee kindeled with anger and wrath and shoulde be violently caried with a desire of soden reuengement vpon those which do vs wrong or which are too good in our opinion as Cain was against Abel the Pharises against our Lord Iesus Christ the carelesse and dissolute against them which seeke nothing but their saluation Now not to be like vnto suche furious felowes Mat. 5. 44. Ephe. 4. 2. Col. 3. 12. let vs obey our Lorde who saith Loue your enimies and S. Paule Thus doing wee shal giue true signes that wee are slowe to wrath and that wee are of great wisedome not that it is lawful to desire to bee praised for our wisedome but that thereby wee shoulde giue example of gentlenesse meekenesse softnesse clemencie vnto our neighbours and shoulde giue them cause to praise GOD who maketh his giftes and graces to shine in vs. And yet let vs take heede from esteeming our wisedome to bee great as though there coulde be added but let vs knowe as the trueth is that wee greatly erre and haue great neede that God shoulde mainteine vs in wisedome and encrease the same in vs otherwise wee shoulde soone bee destitute thereof and should become amased and furious and in steede to shewe foorth great wisedome wee shoulde vtter and set foorth openly folly as though it were some great vertue for which it were laweful too seeke honour and glory Solomon doth signifie it saying But hee that is of an hastie minde exalteth folly as do now these madde and bransicke men which rise vp without any cause against the seruants of God They are not ashamed to haue their folly seene They are like Lions or Wolues roaring after the poore sheepe and yet woulde haue men beleeue that they haue a good cause and doe vertuously not to suffer themselues to bee gouerned after their appetite which seeke nothing but their saluation Heerein they so exalt folly that wee are compelled to see it except wee wil close our eies as doe their fauourers and nourishers which mainteine suche mad men in their wicked and malicious folly Besides this let vs note that if our wisedome bee required to bee shewed and not to bee marked with folly let vs be slowe to wrath and to be angrie with them which doe vs wrong without cause muche lesse shoulde wee sodenly despite and murmure against our good God when he doth correct vs but let vs patiently beare the crosse he layeth vppon vs seeing hee maketh vs beare no more then we haue worthily deserued moreouer that by this chastisemēt he seeketh not our hurt as doe men but our profites and saluation for by this he calleth vs vnto repentance 30 A sounde heart is the life of the fleshe but enuie is the rotting of the bones Man at the beginning was made to liue and not to die for first God saide Let vs make man like vnto our image c. And the Gene. 1. 26. 2. 7. Lorde God made man of the dust of the earth and breathed in his face the breath of life and the man was a liuing soule Heereof was the tree of life as a Sacrament And not onely hee created him for to liue but also to bee in felicitie and ioy as appeareth by that which is saide The Lorde also planted a garden in Eden c. Againe Afterwardes the Lorde saide It is not good that man should Gene. 38. 1◠liue alone c. And also this present life is not counted a life but a very bitter troublesome death except we liue with ioy gladnesse Now as we haue been created for to liue euen so doe we desire the same naturally and woulde not die but if followe the corruption of our nature wee cannot obteine our desire but must die Wee see how God giueth iudgement and sentence of death against Gene. 6. 7. 1◠al fleshe because that malice was great vpon the earth They which perished by the same sentēce receiuing the iudgemēt of eternal fire haue beene set foorth for an example to those which shal liue without reuerence and feare of God wallowing and delighting in this 2. Pet. 2. ◠Luke 7. corruption And therefore Solomon desiring vs to
it by his Prophet Esay And Iesus Christ doth also declare it vnto vs by the example of the Pharisee And thus so much as they can they hide their misdeedes and seeke to be rewarded of God as though they were worthy of it and had iustly deserued it But they shal neuer get or obteine that which they thinke and desire to doe For as Solomon saith Hee that hideth his sinnes shall not prosper Caine as hee thought and as he woulde faine haue had it did hide his sinne saying Am I my brothers keeper but hee prospered neuer the more Gen. 4. 9. seeing he was a runnagate and a vagabond When Iudas by a kisse betraied the innocent blood he hid his trespasse euen so also he prospered not but did miserably hang himselfe And so they that thinke to hyde their sinnes from God shal not prosper but the curse of the Lorde shal fal vponthem and shal neuer obteine forgiuenesse as neuer had Cain Saule and Iudas and also al their like shal neuer obteine it for malediction lieth vpon them which thinke to hide their counsel from the Lorde Contrarily if indeede Esay 29. 15. and truely wee feele ourselues greeuously faultie before God if we confesse our sinnes and that through great displeasure and sorrowe we forsake and turne from them and aske forgiuenesse thereof of the Lorde hee wil graunt vs mercy as he did vnto Dauid Daniel Matthew Peter Zacheus and to the publicane and to the sinful woman to Mary Magdalin out of whom Iesus Christ cast seuē Diuels euen so wil hee doe to al poore which wil turne vnto him with an vnfeigned hart as Solomon doth pronoūce it saiyng But he that Esay 55. 6. 7 Eze. 18. 30. 31. 32. confesseth and forsaketh them c. Wherevnto agree these places of scriptures Seeke the Lorde whiles hee may bee founde cal vpon him whiles hee is nigh Let the vnbeleeuing man forsake his way and the Lorde wil haue mercy vpon him Returne you and repent you for your offences and your sinne shal not destroy you Wherein wee see that to obteine pardon forgiuenesse it is not enough to confesse ourselues sinners as Pharao Saul and Iudas haue proued it and felte it but in confessing of our sinnes we must leaue them as did the holy olde fathers and amongst others Dauid Peter Matthew and Zacheus But some wil say that during this life sinne doeth cleaue so fast and vnseparably vnto vs as wee may wel feele and as the Apostle Saint Paule doeth wel shewe it by the complaint hee maketh and therefore they conclude that wee cannot Rom. 7 Gala. 5. leaue nor forsake it and so wee neuer obteine mercy or for to obteine it it is not required to forsake sinne that it is enough to confesse the same Wherevnto I answere Albeit that sinne doeth not forsake vs yet doe wee leaue it when wee abhorre and detest it and that wee suffer it not to reigne in our mortal bodies Rom. 6. Gala. 5. Ephe. 4. Colo. 3. Rom. 8. 1. but doe folowe what the Apostle Saint Paule doeth teach vs of the mortification of the olde man and of our earthly members Thus doing we forsake sinne and do obteine mercy For as saith Saint Paule There is nowe no condemnation to them that are in Iesus Christe which walke not after the fleshe but after the spirite Besides this wee haue to note first of all in this woorde to Confesse that auricular confession hath no foundation in this place For when Solomon wrote there was no popishe Priest but euery man priuately confessed himselfe to GOD and the people in common confessed their sinnes not in numbring them one by one as the Pope woulde haue vs to doe the which cannot bee doone seeing also that no man can rehearse the faultes that hee doeth in an how respace Neuerthelesse I wil not condemne the confession that is made vnto men for it is necessarie First of al if GOD doe aduertise mee of my sinne by men I must confesse them vnto him that GOD may bee gloryfied As Iosua doeth admonish Acham thereto And Dauid being admonished by the Prophet Nathan confessed hee had sinned Secondly Iosu 7. 19. 2. Sam. 12. 13 when wee haue offended our neighbours for to reconcile vs vntoo them we must confesse the sinne that we haue doone against them Thirdly it is very profitable that wee shoulde open vnto our brethren our imperfections to the ende that knowing our necessitie they might bee stirred vp to pray for vs and that by their prayers wee may bee holpen as wee are admonished Fourthly let vs Iam. 5. 16 note that he which forsaketh his sinnes ought to esteeme himselfe neuer the more for it but to humble himselfe and acknowledge that hee forsaketh not his sinnes of himselfe but because that God hath mercy vpon him and giueth him true repentance and the guiding and gouernement of his holy Spirite Thou hast chastened mee and Iere. 31. 18. 19. I haue beene as an vntamed calfe Conuert mee O Lorde and I shal bee conuerted Euen so Solomon doeth not promise him that hee shal not obteine as hee hath deserued but that hee shall obteine mercy Wherein wee ought to learne that wee doe neuer so cleane forsake our sinnes but that wee bee alwayes stil faultie otherwise wee shoulde haue no neede of mercy and shoulde not neede to aske forgiuenesse of our sinnes but that wee shoulde bee rewarded according to our desertes The which wee neither ought to thinke nor say except that wee wil be vnthankeful vnto the goodnesse of our God and renounce his mercy 14 Blessed is the man that feareth alway but he that hardeneth his hearte shall fall into euill Wee are often admonished by the holy scripture to feare the Lorde by admonitions promises and examples Gather the people vnto me and I wil make them to heare my words the which they shal learne that they may feare mee al the dayes of their life c. Deut. 4. 10. 6. 13. 10. 12. Psal 22. 24. 25. 33. 18. 34. 8. 10. Thou shalt feare the Lorde thy God and him only shalt thou serue c. And now Israel what doth the Lord thy God require of thee but onely that thou shouldest feare the Lord thy God walk in al his waies c. Yee that feare the Lord praise the Lord feare him al the seede of Israel c. But the eye of the Lord is ouer them which feare him and looke for his goodnesse c. The Angel of the Lorde doeth pitch his tentes rounde about them which feare him and to deliuer them Yee that are his Saintes feare him for they that feare him shal want nothing that is good As touching examples we haue the holie Patriarkes and Kinges the Prophetes and Apostles which feared the Lord in distrusting themselues and also haue done wel Nowe albeit that in this booke Solomon hath alreadie at diuers times exhorted vs to
3. 8. 16. thinges were made by it and without it was made nothing that was made c. By whome also hee made the worldes Secondly he doth shewe him vnto vs mercifull and a redeemer And al nations shal be blessed in thy seede who is Christ The Scepter shal not bee taken away from Iuda nor a law giuer from betwene his feete vntil that Silo come which signifieth the sonne or Messias And in Leuiticus by the Sacrifices which were figures of the onely sacrifice by the which hee hath founde eternal redemption in offering vp himselfe Thirdly hee sheweth him a Sauiour vnto vs when hee saueth deliuereth his people frō Egypt For this is the angel that guided Gene. 49. 10. Heb. 9. 12. Exo. 13. 21. 14. 15. Esay 7. 14. 9. 6. them who is called the Lorde and is called the angel of God This name of Sauiour is wel expressed when hee is called Emanuel And a childe is borne vnto vs and a sonne is giuen vnto vs c. It is also wel expressed in Saint Matthewe the first Chapter and in Luke the second Chapter Beholde an excellent and wonderful name and the which cannot bee comprehended nor expressed as is worthie For this cause Saint Paule exalteth him aboue al thinges that Phil. 2. 9. Iohn 5. 23. may bee named Wherefore let vs confesse ourselues brutishe that wee may glorifie God our father the which wee cannot doe if we contemne the sonne For albeit that hee hath so much humbled and abased himselfe yet God hath not ceassed to giue him al authoritie al power al gouernment and to commit vnto him the saluation of our soules to the ende that whosoeuer beleeueth in him should not perish but be saued by his name And as we may vnderstād in these dictions and words God and Iesus we must not comprehende Iohn 3. 16. Actes 4. 12. the name of the father and the sonne but in the diuine and euerlasting power in the goodnesse righteousnesse trueth and mercy 5 Euery worde of God is pure he is a shielde to those that trust in him We neither wil nor can vnderstande what God is towards vs for this cause when he speaketh vnto vs wee beleeue him not nor make account of his word no more or lesse then of tales and fables And when he offereth himself vnto vs to helpe vs to defende to deliuer vs we do no more trust him then the most miserable man in the world And albeit that he might iustly reiect vs cast vs of condemne and destroy vs for our malice vngratitude yet taking pitie vpon vs he yeldeth himself vnto vs beareth with our rudenes dissembleth wil not know our malice and ingratitude And for to do this he speaketh vnto vs not in his almightie and high maiestie but by similitudes that are familiar and amongst other for to teach vs that when he speaketh to vs we ought greatly to praise his word and to hold it true and infallible without any douting also that it should be our chiefest delight he compareth his word vnto siluer that is throughly purified clensed frō al his drosse whose goodnes purenes may easily be knowne And now the wise man doth Psal 12. 7. 18. 31. 119. 14. the like saying Euery word c. Not that we can find any thing in this worlde howe precious soeuer it is that is worthy to haue the word of God to be compared vnto him for it surmounteth infinitly beyond reason al things which are and that may be ymagined to be excellent and precious Also there is nothing in this worlde how precious soeuer it is but doth participate with the earth needeth Psal 119. 21 127. 162. Pro. 3. 13. to be purged and clensed frō his drosse and superfluities before hee can be pure and cleane but the word of God is pure and cleane of it selfe and neither hath nor can haue any drosse for it proceedeth not from a fornace and fyning pot but from the mouth of GOD which neither can nor wil bring forth any worke but shal be so perfect as it ought to be wherein nothing may be amended Wherfore when it is said is pure purged or tryed as it were in the fire euen as we purifie and try golde or siluer it is not to say that at any time it hath beene in tangled or mixed with any filthines or superfluities but only that it is vnfallible true and faithful and shoulde in no wise feare to beleeue our God when he speaketh vnto vs by his scripture by his seruants Prophetes Apostles Pastours Doctors but that his worde shoulde be very precious and deere vnto vs as the worldlings make great account of gold and siluer of Iewels precious stones when al those thinges are throughly purged from their superfluities and filthinesse and so at the least let vs giue so much honour vnto our God when it pleaseth him to speake vnto vs and to offer vs his gifts and spiritual graces his fauour and mercy by his worde as do the worldlings giue vnto goldsmiths whome they esteeme to bee no deceiuer and that we may say with an vnfained heart with Dauid The lawe of the Lorde is perfect restoring Psal 19. 8. the soule c. If wee giue not thus much honour vnto the worde of GOD albeit that of it selfe it is purified siluer wee turne the same so much as in vs lyeth into brasse yron and lead yea into drosse and so to our destruction And as the worldlings reioyce take great delight when they are wel furnished with golde and siluer throughly fined and with very precious iewels euen so ought Psal 119. 14 our delight to bee in the worde of God for to cleaue theretoo by faith and conuersation so that wee may say I haue delighted in the way of thy statutes more then in al riches In this sorte as the riche which enioy their pleasures are esteemed before the world to be happie euen so shal wee bee happie and blessed before our God when our ioy shal be in his word Furthermore when men are furnished Psal 1. 2. with riches they so glorifie and reioice that they perswade themselues to be out of danger of their enimies and do promise to themselues that none euil shal come to them For they thinke they haue wherewith to withstand them and to defende themselues and are strongly fortified as Solomon hath pronounced the riche mans Pro. 10. 15. goods are his strong citie And if they haue such trust in their riches which are vaine and transitorie by amore strong reason when the euerlasting the liuing God doth giue himself vnto vs both himselfe al his riches by his worde which indureth for euer we must wel vnderstand marke what he saith vnto vs to be fully assnred therof without any doute for as it is written He is a shielde to thē that trust in
for they can do nothing against vs but so farre as he doeth suffer them And if our corporal and temporall state be to him so precious by a more strong reason our spiritual and eternal being shal be had in greater price with him he wil by his grace and goodnesse so couer it through the blood of our Lorde Iesus Christ wherein lyeth the assurance of all the faithful that neither the worlde sinne or death nor al the power of Hel can any thing preuaile to destroy it although they spurne at it and doe whatsoeuer they can against it After this sort the righteous that is to say they that feare the Lorde are in a sure dwelling and may truely say the Lorde is our protectour and defender Psal 118. 6. we wil not feare what man can do to vs. For they haue no such power in their corporal estate that they can let vs from rising again and that we should not take our bodies againe to liue eternally in them Loe how we shal be preserued in perpetual being in the possession of euerlasting health The which Solomon doth notifie vnto vs when hee vseth the Verbe which signifieth not onely that which is doone presently but also what shal be doone hereafter ioyning this therewith that God is so faithful constant Psal 138. 8. that what he hath once begunne he leaueth it not but doth bring it to perfection It is not Solomon alone that teacheth vs to haue such confidence in God Al the holy scripture is replenished with examples and promises which should induce vs to such hope and assurance How great is thy goodnes which thou hast laide vp Psalm 31. 2◠for thē that feare thee doone to them that trust in thee euen before the sonnes of mē And albeit that by walking rightly in the feare of the Lorde we obteine this state yet it is not to say that it commeth for our righteousnesse sake for of it selfe it is neuer without many imperfections and so can not please GOD except of his onely goodnesse he allowe it Seeing then that God of his onely mercy doth hide and preserue vs it behoueth that being merciful as he is we shold be so much as we can the sheeld and defence of the poore afflicted as Esay doth say To hide them that are chaced out not to bewray him that is fled And in the 58. of Esay Deale thy bread to the hungry and bring the poore that wander vnto thy house It might also be saide that when Esay 16. 3. Esay 58. 7. Solomon saith how God preserueth the state of the righteous that he doth like vnto good Fathers which wast not their goods but doe preserue them for their children and heires Neuerthelesse the first sense is the most meetest as we may vnderstande it when Solomon addeth that God is a sheelde to them that walke vprightly Heere God is compared to a sheelde or to a man which setteth himselfe against him which woulde doe violence to his neighbour and putteth himself betweene both for to defend him that is like to be oppressed and that very fitly For as an experte man of warre very nimble and strong in his members can with his sheeld defend all dartes and arrowes and al strokes euen so is God the defence and deliuerance of those which hauing founde the true knowledge of God doe forsake al dissembling feigning and hypocrisie and walke truely in singlenesse of conscience And sith that God is our sheeld and that we haue no neede of sheeld and target but in warre and combate it followeth wee are in a battell the which we cannot of ourselues ouercome and therefore S. Paule doth exhort vs to be strong in the Lorde and in the Ephe. 6. 10. power of his might Thus being armed God being our sheeld wee neede not to be afraide for any desolation but to remaine stedfast looking for helpe and assistance of the Almightie There commeth then no smal profite when wee vnderstand the feare of the Lorde and haue founde the knowledge of GOD then wee walke vprightly and sincerely whereby God preserueth our state deliuereth vs from al euil that we may remaine quietly in euerlasting being 8 That they may keepe the wayes of iudgement c. The Lorde as we haue seene heere aboue doth deride and laugh at the Prou. 1. 26. foolishe scornful fooles but cōtrarily he giueth to his children which receiue his words hide within thē his cōmādements safetie rest And this he doeth for to keepe all the sorts waies of good right iudgement that is to say to shew himself a righteous Iudge as he is by making voide and disappointing the wicked of their purposes by ouerthrowing their deuises and enterprises and by punishing them for their contempt and wickednes which apply themselues therevnto and the same to attaine doe with great care and sore diligence encline their heartes therafter and by defending and preseruing them from all euils It is the same that Solomon meaneth when he sayeth That they may keepe the waies of right iudgement If we would then that God should not punish vs but be our defender and preseruer let vs encline our hearts wholy vnto wisedome But to the intent that if God doe giue vs this grace to vnderstande his feare and to finde his knowledge we should not attribute these vertues and giftes vnto our care and diligence neither shoulde thinke that wee haue wel deserued that God should keepe such iudgement for vs Solomon is not contented to haue saide in the 6. verse that the Lord giueth Wisedome but hee addeth that the Lorde preserueth the way of his Saintes that is to say that hee keepeth those which through his feare and knowledge and by ruling and gouerning them with his holy Spirit that they are kept back from euil and doe not consent vnto sinners neither fall into disdaine and contempt of his Worde nor doe reiect all discipline and correction Otherwise without the same they should be spoiled of al righteousnes iudgement and equitie and should not know howe to holde the good and right pathe but verie soone would decline either to the right or to the left hande and would be of the compact and conspiracie of sinners But when the Lorde preserueth their way they know how to gouerne themselues and do not wander out of the way as Solomon doeth declare vnto vs saying 9 Then shalt thou vnderstande righteousnes and iudgement and euery good pathe If then we walke rightly delighting to giue vnto our neighbours that which is theirs wee must confesse with all humilitie and thankes giuing that knowledge and vnderstanding and the preseruation of our way onely proceedeth from the free gift of God And when wee are thus truely instructed we wil not delight to walke the brode way which leadeth to destruction but by the straight way which leadeth vnto life And Mat. 7. 14. that we may be preserued therin we will pray
merie and put away sorrowe and to accomplish this to let slip the bridle vnto concupiscences and lustes of their flesh the which wil not bee made obedient to the lawe of God and turne to him through true repentance If they were wise they would loue wel the sorrowe which proceedeth of the obedience to the coÌ„mandemeÌ„ts for it bringeth no hurte but great profit therefore S. Paule repenteth him not that he had made the Corinthians sory Likewise our Sauiour promiseth comfort â— Cor. 7. 8. â— Mat. 5. 4. to them which mourne It seemeth to them also that to obteine rest not to be hindred froÌ„ liuing in felicitie prosperitie there wanteth nothing but the friendship of the world the which cannot be obteined by shewing to be the true faithfull seruant and childe of God by obedience to his woorde But therein they are deceiued for S. Iames saith Knowe yee not that the amitie of the worlde is the enimitie of God Likewise our sauiour warneth Iam. 4. 4. Iohn 15. 18. his disciples not to bee dismaide for the hatred of the worlde 3 Let not mercy truth forsake thee binde them on thy neck write them vpon the table of thine hart 4 So shalt thou finde fauour good vnderstanding in the sight of God and man After that Solomon hath generally warned vs not to forget the lawe to the ende that we might know howe to follow his admonition hee deuideth the lawe and commandements of God into twoo partes that is to say into mercie and trueth As also this is then his commandement that wee beleeue in the name of his 1. Iohn 3. 23 Sonne Iesus Christ and loue one another as hee gaue commandement Vnder truth he comprehendeth al the honour and seruice that wee owe vnto God as is conteined in the first table and vnder mercie hee comprehendeth what we owe to our neighbours as is commanded vs in the seconde table Heerein wee see the summary of the lawe wherevnto agreeth that which our Mat. 22. 37. sauiour sayde to a Doctour For albeeit Solomon maketh not expresse mention of the loue of God yet doeth hee not altogether keepe it secrete when hee speaketh of trueth and mercie For as wee cannot bee assured of Goods goodnesse towardes vs vnlesse wee loue him so can wee not also bee truly mercifull vnto our neighbours except wee desire to obey God for that wee loue him For God requireth of vs such obedience to his lawe Deâ—t 6. 5. 1â— 12. as proceedeth of loue Solomon in this summary woulde haue vs so attentiue to the lawe of God that wee shoulde neuer suffer mercy and trueth to forsake vs But binde theâ—â—on our necke Wherein hee vseth three similitudes First of al for to shewe vs that wee must goe forwarde in truth mercy hee likeneth them vnto a yoake felowe with whome a man must be coâ—pled chiefly being in a dangerous way and may not suffer him to come dragging behinde or to goe too farre afore For if wee bee forsaken of this fellowship the spirituall theeues and robbers wil quickly assault vs and of ourselues wee cannot saue vs from their handes but must miserably perish Secondarily for to teache vs howe wee shoulde worke that this felowship may not forsake vs hee vseth another similitude making this felowship like vnto a yoake that is put on the necke of Oxen and fast bounde that it vnloose not and that is when he admonisheth vs to binde mercy and truth about our necke Wherein he woulde that with a willing minde we shoulde submit ourselues vnto the lawe of God for he saith not let vs suffer to be bound vnto this yoake but that we ourselues should bind them on our neckes And as the Oxen do neuer cast of the yoake from them whereto they are bounde but are compelled to remaine vnder the same euen so must wee force ourselues to beare the yoake of our Lord and continue vnder the same els wee should bee constrained to carry the yoake of sinne and so to be in the deuils bondage as our Lord doeth well signifie it in Mathew Come vnto me al ye that are weary laden Mat. 11. 28 I wil ease you c. Thirdly he likeneth our harts vnto the Arke of the couenaÌ„t in the which were the tables of stone wherein the law was written as God had commanded Moses Euen so least we forget the lawe our harts must be the arke of mercie and Exâ— 25. 21. trueth and neuer from thence to let them passe But as the lawe was inclosed within the arke and yet Moses and the Priestes ceased not to open the same vnto the people by preaching and holy liuing euen so wee also must not haue the lawe of GOD in our harts onely as also it is vnpossible but both in worke and mouth Solomon doeth wel shewe it when hee gathereth the lawe into mercie and trueth for they cannot bee in vs but they will bee Deâ—t 11. 20. seene when occasion is offred and when wee haue opportunitie the which wee must seeke as Solomon doeth wel shewe it when hee sayeth bynde them on thy necke c. Besides the former exposition it may bee sayde howe Solomon doeth admonish vs to bee merciful and faithful vnto our neighbours wherevnto also Saint Paule exhorteth vs Wherefore cast of lying and speake euery man trueth vnto his neighbour And that wee may â—phe 4. 25. goe forwarde hee admonisheth vs to binde the lawe and the commandements on our necks For by them wee shal be guyded vnto mercy and trueth and without them there cannot but bee in vs al vnmercifulnesse and crueltie also allying and vnfaithfulnesse Furthermore if we ascribe mercie and trueth vnto God wee may say howe Solomon doeth warne vs that if wee woulde haue Psal 117. â— God to continue his mercy towards vs and not make his promises voide vnto vs we must binde his lawe and commandementes vppon our neckes Nowe albeeit that these twoo last expositions conteine trueth yet are they not so fit for the lyne of Solomons texte as the first the which may bee seene by that which is gone before when he counseled that the lawe should not bee forgotten and also by that which foloweth when hee commandeth saying So shalt thou find fauour good vnderstanding in the sight of God man By faith we find fauour before God also please him as it is said of Enoch And after this sort wee obteine vnderstanding Heb. 11. 5. which is very profitable to guide vs to good learning Through gentlenes we please men chiefly those whome we are gentle vnto exercising the workes of charitie Through this commandement heere which is like vnto a promis wee ought to bee much stirred continually to thinke on the lawe of the Lorde and to goe forewarde in keeping of these commandements assuring ourselues of his goodnes and helping one another by charitie seing that in so doing we are
it when hee saieth The wicked woorketh a disceitful woorke By the which woordes wee must vnderstande that not onely they deceiue others but also thēselues they perswade themselues they cannot fal from their degree and state and that al must happen as they woulde haue it but whatsoeuer they take in hande and doe commeth to nought against their expectation The woorde of disceite doeth shewe it vs very wel so doeth the seconde part of the Antithesis or cōparison also when immediatly Psal 5. 12. hee saieth But hee that soweth righteousnesse c. Hee setteth the seed of righteousnesse against the woorke of the wicked and the sure rewarde against lying or disceitfulnesse Wherein wee may vnderstande that the sowing of righteousnesse is by assurance wee haue in the goodnesse of GOD and by the feare and reuerence that wee haue of his woorde and the greate desire wee haue for to obey him and giue ourselues to liue according to his commandementes whereby hee woulde that wee shoulde liberally and with a good wil helpe the necessitie of our neighbours The scripture exhorteth vs thus to sowe Breake vp your fallowe Iere. 4. 4. grounde and sowe not among the thornes bee circumcised to the Lorde and take away the foreskinnes of your heartes c. Sowe Oseas 10. 12 to yourselues in righteousnesse reape after the measure of mercie breake vp your fallowe grounde for it is time to seeke the Lorde til hee come and raine righteousnesse vpon you Hee which soweth 2. Cor. 9. 6. sparingly shal reape also sparingly and hee that soweth liberally shal reape also liberally Bee not deceiued GOD is Gal. 6. 7. 8. not mocked for whatsoeuer a man soweth that shal he also reape For hee that soweth to his fleshe shal of the fleshe reape corruption but hee that soweth to the spirit shal of the Spirit reape life euerlasting Thus by these scriptures wee see what it is to sowe and that the rewarde is not disceitful but true For they which sowe doe not loose their paines they receiue the fruite which is sayde a sure rewarde because it doeth not faile nor neuer shal but the righteous shal possesse it for euer It is the trueth that Solomon setteth against disceite but although that the wicked which doe abuse and deceiue others are wel woorthy to be againe deceiued and not to enioy that which they thinke and looke for that they deserue to be destroyed yet notwithstanding if contrary to them wee giue ourselues to sowe righteousnesse let vs not therefore challenge any merite but let vs altogither waite vpon the grace and mercie of GOD not deceiuing ourselues by and about his woorde rewarde and wages as if God were bounde vnto vs for to recōpēce vs for our seed of righteousnes For albeit there is a couenant bande betwene man and man to giue reward vnto them Leui. 19. 13. Deu. 24. 14. Col. 4 1. Iam. 5. 4. which labour for vs The workmans hire shal not abyde with thee vntil the morning Yee maisters doe vnto your seruants that which is iust and equal knowing that ye also haue a maister in heauen Beholde the hyre of the labourers which haue reaped your fields which is of you kept backe by fraude crieth and the cryes of them which haue reaped are entred into the eares of the Lord of hostes yet what righteousnesse soeuer we sowe we cannot make GOD bounde to giue vs any rewarde no more then the toole or instrument can for the goodnesse and finenesse of metal make the workeman bounde to it If we do any good woorke it commeth of the grace of God which guideth vs and stirreth vs vp wee are no more but his instruments Not that we are able of ourselues to thinke any thing as of ourselues but our sufficiencie is of God For it is 2. Cor. 3. 5. Phi. 2. 13. God that woorketh in you both the wil and the deed euen of his good pleasure Moreouer we are slaues and bonde men therefore our God who hath redeemed vs with the precious blood of his Sonne cannot stand bounde to vs what righteousnes soeuer wee worke we are vnprofitable seruants we haue done that which was Luke 17. 10 our duetie to doe Therfore when the scripture doeth offer and set before vs a rewarde or hyre let vs make no account of merite but let vs magnifie the grace and bountifulnesse of God whereby wee obteine eternal life the which is called a rewarde not because wee winne the same but for that that Iesus Christ hath gotten it for vs that after al our laboures the same is giuen vnto vs. It is the gift of GOD and not of woorkes lest any man should boast himselfe Ephe. 2. 8. 9. 19 As righteousnesse leadeth to life so hee that foloweth euil seeketh his owne death What worke soeuer we take in hande in this world our intent desire is to profite thereby and by the meanes wherof we may liue and bee at our ease and thus we labour to obteine a good rewarde of our worke which we would not misse and loose And the which for to attaine Solomon hath shewed vs howe wee must forsake the worke of the wicked and folow righteousnes by doing good vnto our neighbours Nowe when he saieth As righteousnes leadeth to life c. he sheweth what this sure reward is that is to say life And forasmuch as the wicked do liue in this world euen with greater carnal ioy then the righteous the which doe seeme often in the sight of the eyes to be rather dead then liuing for the troubles and pouerties miseries and persecutions that they suffer whereupon also through the weakenesse of their fleshe they doe complaine and say Haue mercie vppon mee O Lorde for I am in Psa 31. 9. 10 Psal 88. 1. 2. 3. trouble mine eye my soule and my bellie are consumed with griefe For my life is wasted with heauinesse and my yeeres with mourning O Lorde God of my saluation I crye day and night before thee Let my prayer enter into thy presence encline thine eare vnto my crye For my soule is filled with euils and my life draweth neere vnto the graue it foloweth that the life which is here spoken of is not the temporal life although it commeth of the gifte and grace of God howe miserable soeuer it bee as the faithful doe vnderstande ◠22 for they confesse God to be their Creator but it is the euerlasting life whereof the wicked are depriued for euer as Solomon doeth affirm saying So he that foloweth euil seeketh his own death Forasmuche as the temporal death is common to al men Eccle. 9. 2. and al thinges happen alike to al men and also that temporal death is an entrance vnto life it foloweth wel that the death which they seeke which folow euil is not the temporal death though it be vnto the wicked a part of their euil as an entrance vnto eternal death whereof here
is mention Wherein Solomon wel sheweth that there is deceit in the worke of the wicked For though Solomon Psal 10. 6. did not here speake but of temporal death yet were it an argument stronge enough for to shewe that the wicked worketh a deceitfull work For albeit the wicked according as he seeth happen to others knoweth he shal die yet he laboureth to make himself beleeue that he shal neuer die He saith in his heart I shal neuer be mooued nor be in danger And in whatsoeuer he doeth hee laboureth to liue alwayes if he could and when his works do not proceed to his purpose it foloweth wel therin is deceit that he laboureth in vaine His intent is to doe his workes for to liue and he by them runneth vnto death seeketh for that which he would not gladly finde 20 They that are of a froward heart are abhomination vnto the Lorde but they that are vpright in theyr way are his delight Solomon here giueth a reason of the former sentence shewing wherfore they which folow euil doe seeke death and the righteous life They which folow euil are ledde with the frowardnesse of their heartes the which delight in no goodnes but inuent all euil though none occasion be giuen them Now forasmuch as in God lieth al goodnes from whence life commeth to vs and hee is not a Psal 5. 4. God which loueth wickednes it foloweth wel seeing that the wicked are in abhomination to the Lorde who is the authour of lyfe that they must needes goe to death sith they are separated from life they must needs remaine in death the which they doe wel deserue for it cōmeth of their corruptiō purposedmalice that peruerttheir hearts Their feete runne to euil they make hast to shed innocent 2. Cor Phi. 2. 7. blood their thoughts are wicked thoughts desolation and destruction is in their pathes And herewith also it is of maliciousnes so much as lieth in them they spoile al wherupon they wel deserue to finde nothing wherin they may haue succour so must needes perishe As touching the righteous seeing that of themselues they are no better then the most wicked so farre is it of that wee may finde any cause in them for the which they shoulde bee worthie of life that they deserue death aswel as the other yet doe they liue it is not without reason The reasō is not found in them nor in any other creature but in God onely in his grace fauour because it pleaseth him to accept them and delight in them Solomon doeth shewe it verie plainly when he alledgeth nothing for their excellencie and dignitie that they attain life But they that are vpright in their way are his delight Whereto Saint Paule agreeth alledging howe God saith to Moses I wil haue mercie on him to whome Rom. 9. 15 Ephe. 1. 5. Tit. 3. 4. 5. I wil shew mercie And in an other place alledging Who hath predestinate vs to be adopted through Iesus Christe vnto himselfe according to the good pleasure of his wil. But when the bountifulnes and loue of God our Sauiour towarde men appeared not by the works of righteousnes which he had don but according to his mercy he saued vs c. The faithful ought to haue their ioye set in this good wil and pleasure which is so healthful For thou Lorde wilt blesse the righteous and with fauour wilt compasse him as Psal 5. 12. with a shielde But let vs note that it is not without cause that wee haue saide that the reason for the which the righteous doe goe into life is not in them as hath bene alreadie touched concerning the malice of their nature which they haue common with the wicked And herewith albeit that the Scripture giueth them this honour to cal them perfect or vpright in their way as indeede they are seeing that God accepteth them suche because that in their affaires they proceede vprightly in simplicitie and innocencie without dissimulation and hypocrisie without enuie and set malice and without deceit and craft yet are they not so perfect in their manners and kinde of doings but that they feele many imperfections and much to be amended in them if God woulde straightly examine them Surely there is no man iust in the earth that doeth good and sinneth not Therefore what vprightnes soeuer is in vs let vs pray Eccle. 7. 22 Psal 143. 2 Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified 21 Though hand ioyne in hand the wicked shal not goe vnpunished but the seede of the righteous shal escape Because that Solomon hath threatened the wicked which seeke nothing but to doe euil with death and it seemeth well vnto the worldly that if they be accompanied and ioyned with a great multitude of people which haue power authoritie that no hurt can happen vnto them for this cause for to keepe vs from such vaine deceitful confidence Solomon doth shew vs that what bandes and couenants soeuer there are betwene the wicked yet shal they not be safe enough nor mightie for to exempt themselues from death whē he saieth Though hand ioyne in hand c. Albeit that the wicked doe giue their handes one to an other and do conspire together yet can they neuer so wel nor strongly arme and fortifie themselues that they can exempt themselues from hurt and to woorke that they shoulde not goe vnto destruction out of the which they shall neuer arise Before the vniuersal flood the worlde and multitude of the wicked was surely ioyned and except the house and familie of Noe they al agreed together to worke wickednes without remorse of conscience euen with an vnbrideled lust but their agreement saued them not from perishing by the flood of waters Wee alledge Sodome and Gomorrhe with the Cities adioyning The conspiracie of Corath Dathan and Abyram The destruction Gen. 19. Num. 16. 31. Iosu 10. Psal 2. 3. 33. Esai 30 31. of Median The fiue Kinges Iosua the tenth chap likewise diuers others We haue also witnesses that suche bandes leagues are vaine and vnprofitable Woe to the rebellious children saieth the Lorde that take counsel but not at mee and couer with a couering but not by my Spirite that they may laye sinne vpon sinne Againe Woe vnto them that goe downe into Egypt for helpe and staye vppon Horses and trust in Horses and trust in Charets because they are many and in Horsemen because they are verie strong Contrarily though the righteous bee but smal in number and that the worlde doeth not desire their agreement but doe scorne the same reiect and persecute them and that they are esteemed as the dunge and filthinesse of the earth and also that it seemeth they can not escape but must needes goe to destruction yet are they so wel saued and defended so wel holpen and succoured that how violent assaultes
Psal 34. 8. 145. 19. 20 by fayth as we may see by the historie of their lyfe We are exhorted to receyue this feare and also taught what we haue to doe for to liue therein And Dauid promiseth saluation to those which feare him But seing that we cannot strongly trust in God except we loue him as he requireth it might seeme that to haue a strong hope wee must not then feare for feare standeth not in loue I answere if wee knowe that God loueth vs wee doe surely trust in him and wil not feare to present ourselues before him and are wel disposed minded 1. Iohn 4. 18. to tarie the last day of iudgement being perswaded of the fatherly loue of God towards vs who neuer faileth vs at neede For perfit loue casteth out feare yea the feare which terrifieth troubleth and tormenteth the conscience causing man to feele himselfe charged and burdened with great burdens of sinne dare not offer himselfe to God but doeth feare him as a theefe that is taken feareth the presence of the iudge and trembleth being deliuered into the handes of the hangman for to bee executed This is the feare which tormenteth the which is not in his hearte that is perfit in loue that is to say which is wel perswaded that God loueth him Solomon doth not speake now of such kinde of feare but of the same that Dauid teacheth and which also hath bene often spoken of Solomon calleth the trust which is in this feare strong for to aduertise Psal 34. 1◠Pro. 1. 7. 2. 5. 3. 7. 8. 13. 9. 1◠10. 27. 14. 2. 16. Psal 34. 8. Esay 33. 1 6 vs that it is but vanitie when without this feare we thinke we trust in God contrarily he that feareth God shal neuer be shaken to fal For the feare he hath in God is as an inuincible fortresse The Angel of the Lorde doeth pitche his tentes rounde about them which feare him c. The Lorde is exalted for hee dwelleth on high hee hath filled Sion with iudgement and iustice and there shal be stabilitie of thy time strength saluation wisedome and knowledge for the feare of the Lorde shal be his treasure Wherein wee may see that the Papistes haue not the feare of the Lorde when they stande in continual doubte whither God loue them or not for they haue no sounde knowledge After that Solomon hath taught vs that in the feare of the Lorde there is assured strength hee sheweth vs who they bee which haue this trust and consequently th◠feare of the Lorde when hee sayeth And his children shall haue hope Forasmuch as the assurance or strong trust is in the feare of the Lorde and there are none but the children of God which are Psal 34. 12. exhorted vnto this feare none besides thē do receiue it therfore it foloweth wel there are none but they which haue assured strēgth Therefore if wee desire to bee assured of strong hope we must then become the children of God to obteine it The which wee shal obteine 1. Iohn 1. 12. if wee receiue Iesus Christ And although being the children of God we shal suffer much and that it shal seeme by the euils that we shal suffer that God hath reiected vs and that for this cause we haue good occasion to bee afraide and to be troubled as pore slaues vnder the bondage of a cruel tyrant neuerthelesse seeing that therin we are made like vnto the Sonne of God who hauing borne the shame of the crosse sitteth on the right hande of God we must bee assured that our miseries cause not God to denye vs for his children Therefore when afflictions shal pricke and pinche vs let vs Heb. 12. 2. Rom. 8. 35. Heb. 12. 5. Mat. 7. not doute of the fatherly goodnesse of GOD towardes vs but let vs aske of him his holy spirite and wee shal not bee refused nor denyed 27 The feare of the Lorde is a wellspring of life to auoide the snares of death Solomon sheweth vs that there is strong hope and assurance for the children of God which feare him when hee compareth it vnto the liuelie spring and that hee compareth the children of God vnto beasts which are hunted and driuen into the nets toyle which are set for them that they may be taken and slaine Nowe it is not without cause that hee vseth such comparisons or similitudes for to shewe the estate of the children of God which feare him For first of al the children of God are Pilgrims and passengers in this world for we haue no continual abyding citie heere for the land is mine Heb. 13. 14. Leui. 25. 23. Psal 39. 13. and yee are but straungers and so iourners with me Wherefore let vs confesse I am a stranger with thee c. And in this voyage they are subiect vnto many labours afflictions and temptations wherewith they are so changed that if they were not watered with the feare of the Lorde they shoulde faint through dispaire shoulde haue no sure trust in God and so shoulde perishe As a way faring man wearie and thirstie in his way if hee can finde no water to quenche his thirst doeth perish but if he knowe of any fountaine or spring that is neere hee reioyceth hoping that ere it beelong hee wil refreshe and coole himselfe and slake his thirst and bee more strong euen so he that truely hath the feare of the Lorde knoweth hee is neere vnto the liuing water also that hee is compassed about therewith and hath it in himselfe for the spring of liuing waters which is God dwelleth in him who mainteineth him quickeneth and comforteth him in al his temptations labours and calamities Thy mercie O Lorde reacheth vnto the heauens and thy faythfulnesse vnto the cloudes Contrarily Ieremy saieth O Lorde the Psal 36. 5. Iere. 17. 13. hope of Israel al that forsake thee shal be confounded they that departe from thee shal be written in the earth because they haue forsaken the Lorde the fountaine of liuing waters Nowe as God is the fountaine or liuing vaine and that hee is the spring it is not by it to prouide for himselfe but for them which feare him for it is for them for whome hee careth What man is hee Psal 23. 12. Esay 66. 2. that feareth the Lorde him wil hee teache the way that hee shall choose And to him wil I looke euen to him that is poore and of a contrite spirite and trembleth at my woordes Likewise the faithful are partakers of this spring not to water themselues alone therewith but to the ende that they may powre out streames of riuers vnto their neighbours and to the ende that as God hath giuen them his feare for they haue it not of themselues Gather my people together and I wil cause them heare my woordes that they may learne to feare mee al the dayes that they shal liue vppon Deut. 4. 10. the
auoide death doeth teache vs wherein standeth the life of man when he saith A sounde hearte is the life of the fleshe By a sounde hearte Solomon doeth signifie the desires purposes and merciful soft gracious and pitiful affections free from wickednesse bitternesse from rigour and crueltie Vnto these doeth hee attribute the life of the fleshe that is to say to man If wee wil vnderstand it of corporal life there shal be no inconuenience for good and sounde affections make a man to liue ioyfully which is one of the chiefe partes of this present life for wee count ourselues to bee in death except wee liue ioyfully not after a worldly carnal maner which is not to reioyce in holinesse and honestie Neuerthelesse though this present life be common both to the elect and reprobate yet is it most meete to vnderstande this sentence to apperteine to the life to come not that our sounde desires shoulde bee worthie thereof but by the grace of God it doeth followe it and it is a certaine trueth that they which are guided with such affections shal enioy eternal life Blessed are the pure in hearte for they shall see God Nowe there is none of vs which are naturally sounde and pure in heart and of Mat. 5. 8 Gene. 6. 5. 8. 21. Iob. 14. 4. ourselues wee cannot haue them suche vnlesse that GOD doeth cleanse and heale them Wherefore when Solomon promiseth life the which wee al desire vnto a sounde heart hee doeth aduertise vs to aske Lorde haue mercy vpon mee Heale my soule for I haue sinned against thee Heale me O Lord I shal be healed c. Make mee a cleane heart O God and renewe a right spirite within mee If wee wil obteine such requestes wee must receiue the doctrine Psal 50. 20. 4. 5. Iere. 17. 14. Psal 51. 12. of the Gospel by faith the which is called a sound and wholsome doctrine not onely because it is pure and cleane exempted frō all filthinesse from lying and deceiuing but also because it clenseth purifieth and quickeneth the heartes of those men whome it pearceth Saint Paul doeth giue vs this same wel to vnderstand when hee setteth lyes and fables which corrupt the mindes and spirites of 1. Tim. 6. 3 2. Tim 4. 3. Titus 1. 9. men against it Heereby wee may see there is neither health nor life but onely where the Gospel is purely preached and receiued By the same it is that Iesus Christe hath brought vs life into light and this is the power of God for to saue al beleeuers Likewise wee may knowe there is not much health nor life in the worlde for though 2. Tim. 1. 10. Rom. 1. 16. men doe purely preache the Gospel yet are wee like vnto sicke men to whom Phisicke is offered for a remedie to restore life and health and they refuse and wil none of it and therefore we haue neede to bee sharpely reprooued as them of Crete Nowe that soundnesse of the hearte consisteth in the former good affections and desires Saint Paule doeth shewe vs when bee woulde haue vs to be sound in faith in loue in pacience Solomon also doeth declare it vs Tit. 1. 9. 2. 2. heere when against a sounde hearte he setteth enuie saying But enuie is the rotting of the bones For enuie signifieth al sinister malicious and cruel affections albeit that the worde which Solomon vseth may be taken in good part and chieflly when it is attributed vnto God and to his seruantes which desire nothing but his glory and the saluation of their neighbours but when it is set against sounde desires then must we take it in the euil part for the contrary affection wherwith they are stained which are sory when they see the affaires of their neighbours to haue good successe though thereby they susteine no hurte but they woulde bee alone in prosperitie and reputation and that other shoulde bee Exo. 20. 5. 34. 14. 1. Kin. 19. 10 Psal 69. 10. put backe and despised and cannot suffer their neigbours which are better then they to prosper nor to bee praysed but inuent and seeke their destruction without cause The Diuel is the father of suche people which neuer ceassed til that he had almost quite ouerthrowne mankinde And Caine is their Captaine whome diuers haue followed as the brethren of Ioseph Saule against Dauid the Scribes and Pharisees and Iudas against Iesus Christe and nowe the most part of those which persecute the poore faithful Christians The desires of such men are as the rotting of the bones For as by the rotting of the bones man falleth to death euen so suche affections doe kill men For in this worlde hee hath no soundnesse nor rest in his conscience but is continually tormented albeit that hee labor to purge melācholie the which is also a death and afterwards he goeth vnto damnation and eternal death except that with the brethren of Ioseph he come to confesse his malice and to be displeased therewith 31 Hee that oppresseth the poore reproueth him that made him but hee honoureth him that hath mercy on the poore Although wee be very wicked and that there be many which of set purpose are giuen to doe thinges which they knowe to serue to the dishonour of God yet there is none that wil bee counted wicked and also there is none but wil bee very sory to bee called or esteemed a contemner of God And therefore to auoide this reputation and that none shoulde thinke wee woulde dishonour God the worldlings and carnal men yea the most wicked will labour to shewe themselues very zelous of the honour of God in doing some thinges which shal haue an outwarde apparance of holinesse and religion as Caine Core Dathan and Abiram and Saule Othersome Num. 16. 18 1. Sam. 15. 15 Act. 8. 18. to colour their wickednesse and the dishonour they doe vnto God wil desire to haue some honest vocation and wil labour therin speaking of God and of his workes as Iudas and Simon Magus but therein they avoide not the dishonour of God as it appeareth when God declared that hee alloweth not suche kinde of seruices As by these things doone with an euil conscience we honor not God euē so also his dishonor standeth not in the omission Psal 50. 8 Esay 1. 11. 29. 13. 58. 11. Mat. 7. 21. of them but it standeth in this when wee forsake and doe contrary to that which hee chiefly commandeth and without the which nothing can please him It is true that the principal honour wee can giue to God that he asketh of vs before al things is declared vnto vs in the first table of Moses but wee cannot giue vnto him that hee requireth except wee render vnto our neighbours that which wee owe them without doing them wrong and chiefly the poore So that God doth disalowe al the honour that men can doe him and doeth holde it for dishonour if wee doe
vs and condemne vs as one may see in the holy scriptures wherefore we shal doe no iniurie to the diuine prouidence when wee shal search diligently the scriptures and shal carefully heare the worde which is faithfully expounded vnto vs and that by this meanes they shal learne a good wisedome to the ende to gouerne ourselues warily that we be not surprised with dangers on the soden but that wee may shunne the damage which may happen to vs that as to sottes foolishe and yl aduised wee make no account to keepe ourselues and to drawe backe from the danger which presenteth it selfe to assaile vs and intrappe vs. Solomon praiseth such wisedome when he saith A wise man seeth c. Here he speaketh not of carnal worldly wise men for they cannot hide themselues so wel but they wil be surprised but hee speaketh of them of whome it hath bene spoken off heretofore They that are suche by the worde of the Lord Iob. 5. 12. 13. Pro. 13. 16. 14. 8. 15. 16. doe foresee the euil which is to come to the wicked which set not their mindes vpon this worde They knowe also that men practise many euils to them which seeke to liue in holinesse innocencie righteousnes And so they see the euil hide themselues trusting in the shadow of the wings of the Lord saying Keepe me as the apple of thy eye hyde me in the shadow of thy wings And as Psal 17. 8. 9. 57. 2. they demande this same putting their trust in the goodnes mercy of God so they obtain it For although by persecutions other aduersities they dye fal away according to outward apparance yet notwithstanding they are surely hid vnder the defence protection safegard of the Lord. But they which haue not the foresight nor make no account to guide themselues according to the worde although for a certain season as for the space of this life they seeme to bee out of al danger yet neuerthelesse experience teacheth often that GOD spareth them not and when the plagues and dangers of this worlde wil not touche them yet they shall not shunne the tormentes that are eternal Solomon signifieth thus saying But the foolish goe on still and are punished By this woorde goe on or passe forwarde is shewed assurance and inconsideration or rather the ouer boldnesse and obstinacie which the ill aduised vse who make no account to learne by the worde to flie from the plague but tary they neuer so long yet they are punished but principally after this life where is no redemption The foolish therfore whereof Solomon speaketh be scorners and contemners of GOD and of his worde which onely giueth vnderstanding and foresight The foolishe are also those which the worlde reputeth for most hardy and valiant and those that think themselues so In number with such men one may put Pharao Saul Sennacherib Nabuchodonozer Iudas others which suffered themselues to be caried away by the malice of their heartes and are hardy to do say ill without sparing but when sometimes fearing men more then God they make shewe to withdraw themselues and abstaine from doing euil to the ende to shunne temporal tormentes But they cannot flee so long but at the last they wil be punished with euerlasting torments 4 The rewarde of humilitie and the feare of the Lorde are riches honour and life It is not enough to imploy ones selfe about something to bee recompensed for many meddle with matters wherein they haue no knowledge but to marre al and so they merite sooner to bee punished then to haue rewarde But in doing any thing one ought to knowe howe and by what meanes he should proceede not to loose his labour Many to get goods and honour and to make themselues as it were immortal thinke that there is no way so good as to make themselues of value by arrogancie and pride by boldenes temeritie and rashnesse without hauing regarde to the reuerence which wee owe al to God and to his worde but after hauing takeÌ„ great paines in this sort they find at last that not only they haue beaten the winde and profited nothing but also that they are â—uynated and come to decay Some feele it in this life and al the wicked shal feele it in death eternal for the sentence must needes bee true that Whosoeuer exalteth himselfe shal be brought low and contrariwise hee that humbleth himselfe shal be exalted as it hath beene Pro. 16. 18. 19. 18. 12 treated heretofore The humble therefore looseth not his labour but is wel rewarded as Solomon declareth it plainely when hee saith The reward of humilitie and feare of the Lord c. Wherby he sheweth that the waies to aduance ones selfe are humilitie and feare hee putteth not humilitie alone for many haue been humble that is to say vile abiect out castes and afflicted which haue not obtained this hyre but haue beene still miserable and finally haue perished for euer but hee ioyneth with humilitie The feare of the Lorde for if we be afraide indeede to offend God desiring to yeeld him obedience according to his worde although to the outwarde apparance wee be the most vile and abiect the most poore and miserable of al the worlde yet the Lorde can wel pay vs in opportunitie when he shal see good the hyre wherof mention is made seeing he cannot lye but his trueth is infallible Nowe hee hath promised to them that feare him that they shal lack no good thing and hee hath promised great riches to their ofspring Dauid praiseth the Lorde for the giftes that hee giueth to them which feare him and promiseth them that feare him to fulfil Psa 34. 9. 10 11. 25. 12. 13. 14. 31. 20. 21. 145. 18. 19. 20. their desires Solomon according with the foresaide scriptures saith that the humble which feare the Lorde shal haue riches honour life they shal haue riches for they shal haue suffisance and contentment They shal haue honour for the Lorde shal deliuer them from al rebukes and shal place them in honours from this time present if it bee needeful as Dauid Ioseph Moses and others But it shal be principally in eternal and heauenly honours They shal haue life for hee wil deliuer them the handes of those which persecute and oppresse them and shal make them liue yea in this world as hee hath made the aforesaide and as hee maketh presently the poore faithful flocke which hee hath rent out of the handes of their persecutors but the principal life shal be in that glorious immortalitie 5 Thornes and snares are in the way of the frowarde but who so keepeth his soule will flee farre from them Hee compareth the frowarde to the hunter which striueth to take and kil wilde beastes for as the hunter hath no pitie of the beastes neither spareth hee them but setteth snares in bushes and thornes wherethrough hee chaseth the beastes so to
doeth not wander farre from his place but keepeth residence there as hee ought And also when the scripture compareth man vnto the byrde that flyeth her way most commonly it serueth for to rebuke him as in this present sentence or for to threaten to take his rest from him Nowe that wee may not bee taxed of inconstancie of fearefulnesse or of weakenesse let vs take heede to bee careful to holde fast our place in walking diligently and faithfully in the state wherein God hath placed vs and let vs for any feare that can bee made vs saye with Dauid In the Lorde haue I put my trust howe then say yee vnto my soule Psalm 11. 1 fly away to your mountaine as a byrde For if in holding our place wee walke in the feare of the Lorde and doe aske in a sure trust with Dauid keepe mee as the apple of thyne eye c. againe Psalm 17. 8 57. 2. Psal 91. Haue mercie vppon mee O GOD haue mercie vppon mee for my soule trusteth in thee c. hee wil not fayle to assist vs and to keepe and saue vs as hee promiseth For hee is not like vnto the byrde which wandereth farre from his nest and forgetteth his Dau. 33. 11. Exo. 14. 4. Mat. 23. 27. young but hee is lyke vntoo the Egle which stirreth vp her nest flootereth ouer her birds stretcheth out her wings taketh thē and beareth them on her winges Hee is also like vnto the henne which gathereth her chickens vnder her winges Wherefore confessing that of ourselues and of our owne nature wee are weake vnconstant and fearefull as little byrdes let vs runne vnder the winges of this henne trusting in the fatherly care of our father and wondering at his goodnesse which hee sheweth to them which trust in him saying How excellent is thy mercy O God therefore the children of men trust vnder the shadowe of thy winges I wil Psal 36. 7. 61. 4. dwel in thy Tabernacle for euer and my trust shal be vnder the couerings of thy winges 9 As the oyntment and perfume reioyce the heart so doeth the sweetnesse of a mans friend by heartie counsel When the body is at his ease and in health the hearte is merry and glad as we feele it by experience And therefore after this experience Solomon saith that the oyntment and perfume reioyce the heart Not that hee wil teache vs that for to possesse our delightes and sensual pleasures wee shoulde apply oyntmentes and perfumes vnto our bodies for such delightes because they are too curiously desired and vsed excessiuely are not acceptable vnto God albeit he hath created al things for the vse of man to whome it is laweful to vse al good creatures soberly and tēperately with giuing of thanks But Solomon speaketh of oyntment and perfume by comparison and woulde that if we reioyced in such things and that we founde them sweete wee should also reioyce at the vnfained sweete counsel that the neighbour giueth for by such sweetenesse the soule of man is brought in good health as Solomon doeth pronounce saying So doeth the sweetenesse of a mans friende by harty counsell When wee see that our neighbour loueth vs and that he desireth nothing but to procure our wealth and our saluation and to cause vs to attaine theretoo he doeth teache admonishe exhort reprooue correct rebuke and threaten according as hee seeth to bee expedient and necessary for vs so farre is it of that wee shoulde stomacke or despyte him that rather considering the gentlenesse and good affection that hee beareth to vs wee should receiue his counsel pleasantly and acceptably though in outwarde apparance it bee sharpe and sowre as Dauid did the reprehensions of Nathan the Prophet and the Apostle Saint Peter of the rebuke that Saint Paule gaue him Otherwise the good and sweete fauour of Christe which is brought vnto vs by his ministers 2. Cor. 2. 14. 15. 16. shoulde bee sauour death vnto death and shoulde goe vnto perdition 10 Thine owne freende and thy fathers freende forsake thou not neither enter into thy brothers house in the day of thy calamitie for better is a neighbour that is neere than a brother farre off We are so vnconstant of nature that weecannot holde that which is profitable and that which is familiar vnto vs as it were common by custome but wee desire newe thinges and therefore we labour to make alterations the which are not alwaies profitable but oftentimes bring great hurt wherby we haue troubles most heauie sorowes in such sort that we know not on which side to turne vs insomuch that weedare not resort vnto our owne carnall brethren for wee haue experience that the riche brethren doe not care for their poore brethren nor woulde gladly to see them and also Pro. 19. 7. Pro. 18. 24. doe hate them Wherefore when we haue proued and tried our freendes wee ought not to change but to holde them stil as Solomon hath alreadie admonished vs. And nowe hee doeth the like when he saith Forsake not thou thine owne freende c. And heerein hee teacheth vs that if wee haue good neighbours who haue alwayes shewed signes and tokens of loue and haue beene fauourable and helpeful vnto our house that wee shoulde in no wise separate ourselues and loose such neighbours for in time of necessitie suche neighbours wil bee more ready to helpe vs then our owne carnall brother and oftentimes we loose both time labour and our hope to resort vnto such brethren Solomon doth signifie asmuch saying Neither enter thou into thy brothers house in the day of thy calamitie Hee meaneth not that it is yll doone of vs to resorte vnto our brother to haue succour of him in aduersitie but he signifieth that most often wee gaine nothing in beseeching him As Ioseph in mans iudgement got nothing in beseeching his brethren they tooke no compassion or pitie on him but sold him for a poore slaue And so it is far better to haue good neighbors neere vnto vs and willing to helpe vs then brethren that care nothing for vs and are farre from vs. Let vs therefore vnderstande that neighbours are admonished to mainteine peace concorde and loue amongest themselues and to helpe one another and brethren are rebuked for their crueltie when they refuse and deny brotherly duetie For albeit that they kil not their poore brethren as Cain slue Abel yet are they the brethren of Cain and are murtherers when in not helping their brethren they declare their hatred which answereth to murder 11 My sonne be wise and reioyce mine hearte that I may answere him that reprocheth mee Bee it that Solomon speaketh heere in the person of God or of the ministers of the worde or of fathers and mothers or other superintendents let vs knowe that when hee asketh of vs that wee shoulde giue ourselues vnto wisedome and that in so doing wee shoulde inwardly reioyce him hee admonisheth vs carefully to frequent the
the ministers of the word ought to reach with their cry whereto their cry should serue that is to counsel and correct that the world being warned by good counsel and holy sermons of the woorde of God might amende But the foolish wil in no wyse tast of his counsell but somuch as they can despise it and regarde it not and wil not haue the hande of God and of his wisedome to bee offred to them by correction and fatherly chastisement but as dul horses winch against the spurre so doe they despite and murmure against God and his ministers hating and persecuting them to kil and destroy them if it were possible for them Now let vs heere first of all note that wisedomes hand is the hand of God seeing that hee is neuer without this wisedome and that they both bee but one This hand is taken in diuers sorts to wit for the power goodnesse helpe fauour work acte punishment chastisement vengeance correction of God For in asmuch as God is a spirit wee must vnderstande that hee hath neither armes nor hāds that can be either touched or seene but the holy Ghost to accommodate himselfe to our rudenesse doeth attribute vnto God those things which properly and naturally appertaine vnto vs. This hand doeth stretch it selfe foorth after diuers manners to wit in sustayning and keeping in guiding and gouerning in ouerthrowing and destroying in correcting chastening But to exercise this hand hee hath many instruments the which he setteth on woorke as seemeth good to him Nowe when this hande is attributed heere to wisedome with the stretching out thereof and that the ministers of the woord ought aboue all other to vse wisedome wee wil take the stretched out hand chiefly for the correction and chastisement which is done in the church by the woorde of God Solomon also doth giue it wel to vnderstande after he hath made his complaint that none would regard this stretched out hand he addeth that they would none of his correction When wisedom maketh her cōplaint for that they haue despised her counsel wee must vnderstande that the counsels of God are as much as commandementes and that it is very necessary for vs to obey them if it were otherwise wisdom would not make such complaint against the despisers of her counsell Wherfore what though that commādement to loue our enimies were a counsell yet shoulde the opinion of the Papists be false Mat. 5. 44. whereby they holde that wee are nothing at all bound to obey it and that it is made for them which bee in the state of perfection Wherein they fayle twoo manner of wayes First in that they do not giue so much honour to GOD as they giue vnto an earthly Prince of whome it is commonly saide that his prayer is as much as a commandement Then that they place the most wicked in the state of perfection the which can not bee in this worlde But if wee wil not haue wisedome to complaine of vs wee must consider the goodnesse of God which doth not punish our malice so soone as wee deserue it but of his only mercy hee calleth vs by his worde both outwardly and inwardly and doeth so continue albeeit we regarde it not he stretched out his hande to correct and to chasten like a good father for to withdrawe vs from the gallowes from death and damnation and yet we wil not knowe it This beeing thus considered we must aske of God that it may please him not to ceasse to counsel vs by his wisedome that wee may drawe neere to profite by that counsell and that when he correcteth vs bee it by wordes or by affliction that wee may receiue al at his hande willingly And the better to doe the same we must not be grieued to heare wisedom cry though it be yrkesome to our flesh 26 I wil also laugh After that wisedome hath complained of the hardnesse of the foolish scorners and fooles and of their vnrepentant hartes shee threatneth to laugh at them mocke them when the destruction they feare shal light on their heads It may wel be thought that the wicked obstinate feare nothing bicause they are seene to be most stronge most in number that they very oftē bring their purpose about also that they liue at their case possessing much temporal riches for the which they are in reputation and esteemed notwithstanding their euill consciences doe often reproue them whereby they feele themselues gilty and are afraide of the iudgement of God They feare most of al eternal death which is their last destruction And therefore there can neuer so little trouble come vpon them in this worlde but that they are greatly adread and afraide It is the destruction and feare whereat wisdome will laugh and mocke But for so much as derision and mockage are the deedes of dissolute and riotous persons heere might be asked whether it be a fit and meete thing for the wisedome of God to deride and mock and whether it be lawful for to attribute vnto him any such things Answere that wisdome doth not laugh and mocke after the manner of men neither is it lawful for vs to attribute vnto him such derision and mockery for it were to make him like vnto the most wicked ympes of the worlde but the holy Scripture accommodating it selfe to our rudenesse and willing to expresse what wisdom shal be and seeme vnto the vnderstanding and opinion of the hard hearted obstinate doth attribute vnto her mockery and derision 27 When your feare The derision then and mockery of God and his wisdom is to feare sodainly to abash the wicked when they looke not for it to ouerthrow and destroy them in her anger and wrath without hauing any pitie of them for all their weepings and cryings and for all their diligence to seeke remedie The like mockery is expressed in the 2. Psal Where the Prophete shewing howe God can confute the pride and vaine enterprises of men rising vp against him and his Christ saith But hee that dwelleth in the Heauen shall laugh the Lorde shal haue them in derision And we must not thinke that the Psalmist and the wise man onely threaten the wicked of their time which submitted not themselues vnder the yoke of God by repentance But as the promises of saluation appertaine to al faithful in what time soeuer they bee euen so the threatenings are made for the wicked of all ages vnto the ende Saint Paule doeth well shewe Rom. 2. 5. it saying But thou after thine hardenesse and heart that cannot repent heapest vnto thy selfe wrath against the day of wrath c. Let vs then returne to repentance that we be not ouertaken and when wee shall say peace and safety then sodaine death come vpon vs. If wee thus doe God wil not deride nor mocke vs in fearing 1. Thes 5. 3. and destroying vs for feare and destruction appertaine not vnto vs they properly belong vnto the
vs both inwardly and outwardly His inwarde corrections and reprehensions are When God setteth before vs the hainousnesse of our sinnes and for them hee doeth astonishe and feare vs with his sharpe iudgement the whiche wee coulde not auoide if GOD shoulde deale with vs according as wee haue deserued And also of ourselues wee cannot hope to bee exempted from that vntollerable iudgement when we knowe wee haue offended the goodnesse of our deare and precious GOD and haue prouoked his wrath and anger his I say who is a consuming fire Hauing this knowledge wee weepe and lament in our heartes wee are greeued and displeased to haue offended so great a fatherly goodnesse so high a diuine Maiestie and in such griefe wee runne vnto his mercy Neuerthelesse let vs note that such corections are necessary for all Gods children and whosoeuer is exempted from them cannot bee certaine that God loueth him The outwarde corrections are diseases pouertie hunger colde persecutions and other miseries and afflictions as commeth from without the which are cōmon both to the childrē of God and to the wicked And it is necessary that when they happen to the faithfull they shoulde knowe it is GOD which doeth chasten them because he loueth them and will saue them and for this cause they ought not to refuse them nor bee vexed at them but to beare them with ioy and patience Likewise when God ceasseth to examine them without and giueth them a refreshing as hee hath doone the old Fathers they ought not to thinke that God hateth them but being in peace and rest ought to thanke God and bee alwaies readie looking to receiue of his hand what it pleaseth him to sende beseeching him that in prosperitie hee woulde not suffer them to fall away by slacking the bridle to the lustes of their flesh to liue in ease and pleasures of this worlde and in aduersitie to giue them strength and constancie to obey and beare them not dooing as the wicked which knowe not that all thinges come from the hande of GOD. Suche praying is verie necessary for all the faithfull For if God leaue vs too ourselues in prosperitie wee shall quickly forget him and giue ourselues to the desires of the fleshe and in aduersitie wee shall dispaire in him murmure and set nought by him yea and shall vtterly renounce and forsake him Wee haue many and sundry examples thereof in the Scripture as in Caine Saule and others 13 Blessed is the man that findeth wisedome the man that getteth vnderstanding 14 For the merchandize thereof is better than the merchandize of siluer and the gaine thereof is better than gold 15 It is more precious than pearles and all thinges that thou canst desire are not to bee compared vnto her 16 Length of dayes is in her right hande and in her left hand riches and glory 17 Her wayes are wayes of pleasure and all her pathes prosperitie 18 She is a tree of life to them that lay holde on her and blessed is he that reteineth her Solomon therefore to make vs more and more attentiue vnto wisedome doth attribute to a wiseman that which euery one of vs greatly desireth that is that hee pronounceth him Blessed Now how he is blessed wee might haue learned by the promises wherby Solomō hath labored heretofore for to draw vs vnto wisdome and may yet vnderstand it heereafter by the reason that he wil giue to shew how the wise man is blessed by the promises that the will adde But to pronounce that the wise man is blessed Solomon vseth a Circumlocution and comparison The Circumlocution standeth in this that he saith not blessed is the wise man But Blessed is the man that findeth c. And hee vseth the comparison in this that he maketh the wise man like to a man growne rich by his labour For as the man that is carefull in labouring to finde riches and treasures and hauing founde doeth take them for himselfe and seaseth vpon them is iudged riche even so he which by yeelding himselfe attentiue to the worde of God getteth wisedome and abideth therein by keeping the commandements of the Lorde is wise and as the riche man iudgeth himselfe and is thought of the worlde to bee blessed euen so the wise man is assured that he is blessed before God Nowe albeit the wise and the riche are heere compared together yet it is not to say that the blessednesse of the one is like and equall to the other for the riches that are gotten by wisedome doe not change but from good to better therefore the wise man is blessed for euer and without ende And as the goodes of this worlde do consume and are transitorie so also the rich man is not blessed through his riches but for a certaine time What cōparison then soeuer there bee yet is there great oddes betweene them the which ought to giue vs to vnderstand vnto which of the two we must bee attentiue that is to say vnto wisdome to the which sith the Scripture doth attribute blessednesse it followeth therefore that in riches in all thinges else of this worlde there is nothing but cursednesse when they are possessed without wisedome Iesus Christe our Lorde doeth well shew it vs in the sixth of Luke The riche man Luke 6. 24. 12. 20. 16. 23. spoken of in Luke hath truely felt it Now wisedome is the gift of God and the blessednesse also which commeth thereof Whervpon it followeth that the wise man will not reioyce in any thing hee hath as though hee had it of himselfe but will confesse that all commeth from God with praise and prayers and thankesgiuing And sith the giftes of God and his calling are without repentance hee neede not feare to fall into cursednesse to perishe therein but may haue this assurance that if he stumble or fall God wil holde him vp with his hande that he shall not bee bruised nor broken but be blessed euerlastingly Forasmuch also as they which finde wisedome are blessed it followeth that the foolishe are cursed And forasmuch as there is no other meanes to be wise but by hearing of Gods worde it followeth that the Papistes seeke for nothing but for cursednesse when not onely they contemne the word wil not suffer it to be purely preached but also persecute them which preach it and receiue it and labour to destroy the bookes that are replenished with the holy and sound doctrine of God Now Solomon to giue vs to vnderstande who is the man that hath founde wisedome addeth And the man that getteth c. Therefore if wee wil finde wisedome and be blessed let vs not bee like the Horse and Mule which want reason but let Psal 32. 9. vs get vnto ourselues vnderstanding by the reading of the Scriptures by the hearing of the word beseching god that it may please him to illuminate and conduct vs according to his promise I will instruct thee and teach the in the way that
by keeping of his commandements And herein it differeth from the tree of knowledge of good euil whose fruit maÌ„ eating brought death into the world and depriued himselfe and all his posteritie of life We must then take this tree of life and holde it by Fayth and obedience to the worde of the Lorde and not desire any thing that hee forbiddeth and which is not acceptable vnto him as we are taught by his lawe and his Gospel Thus doing wee shal be happie as Solomon concludeth saying And blessed is hee that reteyneth her This particle and is as muche as then as if he did say TheÌ„ blessed is he c. He saith not blessed is he which is counted amongst wise men and deferreth himself to their Wisdome but hee sayeth Blessed is euery man that reteineth her himselfe and liueth thereby as in the world they wil not iudge him happie that suffreth himself to dye with hunger in the midst of his goods and will onely content himselfe to see others eate and wonder at them that eate and satisfie their hunger As such people are right worthie to bee esteemed foolishe and madde and deserue to drye and fal away euen so also are they worthie which content themselues onely to esteeme wel of wise men and wonder at them With suche kinde of people is poperie sâ—uffed and â—here is no smal number of them besides in other places Wherof it foloweth that the world is full of cursed people and that the number of the blessed is verie small for of ten thousande hardlie shal one be found that wil take hold of this tree of life reteine her to refresh himself with her fruites and to enioy her reuenew The world is wonderfully out of tast it had rather eate the fruite whereby at the last it shal feele what benefite it hath forsaken and into what euils it hath cast it self headlong We also are all of this nature in as much as we are the children of Adam who contented not himselfe to eate of the fruite that GOD had permitted and giuen him but against the wil of God would taste of the fruit of the tree of knowledge of good and euil whereby after wardes he knew what riches hee had lost and into what miserie hee had cast both himself and al his posteritie if God of his goodnes mercie had not sent a remedie by our Lorde Iesus Christ of whome this tree of life was a figure For it is he which is the true Wisdome the euerlasting Word of God wherein life remained If then wee will liue be blessed wee must take Iesus Christ for our tree of lyfe wherwith our soules should be nourished eternally 19 The Lord by VVisedome hath laide the foundation of the earth and hath stablished the heauens through vnderstanding 20 By his knowledge the depthes are broken vp and the cloudes droppe the dewe 21 My Sonne let not these things depart from thine eies but obserue VVisdome and counsell 22 So they shal be life vnto thy soule and grace vnto thy necke To the end that we should not iudge that the Wisdom which Solomon doeth so carefully commend vnto vs attributing great vertues excellent graces vnto her is a thing fained in the braine of men and that it doeth perishe with them and for this occasion should be led to mistrust her and to despise her and therfore he doeth declare vnto vs his eternitie diuinitie power For if the Lorde haue builded the earth by Wisedome c it foloweth first that she is before al creatures so she is eternal and forasmuch as there is none but God that is euerlasting we must vnderstande that Wisdom is of one diuine essence with God and consequenâ—ly of all one power When Solomon speaketh thus of wisedome he doeth attribute â—he creation ordering and gouernment of al things aswel heauenly as earthly vnto her and therein he sheweth that it is the eternal worde wher of moâ—es speaketh Whereupon we must vnderstand Gen. 1 5. Iohn 1. 1 that this wisedome is the euerlasting Sonne of God our Lord Iesus Christ And so by these wordes Solomon allureth vs to put al our felicitie al the hope of our saluation al our ioy pleasure in Iesus Christ and that hee only should be our contentation and satisfying so that we shoulde not desire other riches nor treasures but that he should be vnto vs al in al as he only hath creaâ—ed things ordered al things ordered al and holdeth al in his power And if in this â—orte we take him vnto vs and holde him fast then blessed are we for we shal want nothing Nowe that by these woordes of Solomon we shoulde be induced to knowe the eternite diuinitie and power of wisedome to ioyne ourselues vnto her and to put al our trust in her wee may learne the same by other places of the scripture in the which the holy Ghost willing to turne vs from the vaine trust of Idols and to make vs leane vpon one God onely doeth attribute the creation of the worlde the disposing guyding Gen. 1. 1. Esa 40. 26. 42. 5. 44. 24. 45 18. Ier. 10. 12. and gouerning of al things vnto him It is then the maner of the scripture to set the creation of the worlde before vs when it endeuoureth to induce vs to put our trust in God and also when we make confession of our faith wee confesse that God is maker of heauen and earth As touching the rest when wisedome hath so holpen and stil doeth mainteine al things which are created for man his sake and doe serue him we ought to vnderstand thereby that she wil not forsake vs seeing that wee are much more excellent Mat. 6. 26. then the things which are created for our vse and seruice For if God take care of things that are lesse then we by a stronger reason he wil assist vs in al our needes Moreouer when wee see the earth so stedfastly settled and that it vpholdeth greate buildings and high mountaines without any remoouing that it beareth both great and smal trees and bringeth forth al greene things for foode to man and beast that the heauens with their hostes doe continually keepe their course without shaking and wearinesse that out of the deepes do rise the springs of waters from whence the welles riuers pondes and sea doe come for the necessitie both of man and beasâ—es and that we see also that to giue vs abundance and greater fruitefulnesse the cloudes drop downe the raine to moisten and to make the earth fat and that of all these thinges there is none in our power that by our thought and care wee can in no wise further them we must confesse it is God onely that worketh by his wisedome though he would haue that man should labour and that he vseth man as his instrument And therefore with knowledge we must confesse O Lord how manifolde are thy workes in wisedome hast thou made them
much til they disdaine contemne others but also do so assure themselues in their wickednesse that they haue no feare of God nor reuerence to his word The Zodomites were thus high minded The Lord hath wel shewed that he Gene. 13. 13. 18 20. Eze. 16. 49. Gene. 19. 24. Esay 2. 11. 3 15. 5. 21. Luk. 16. 15. 24 abhorred their pride whē he ouerthrew thē He declareth the same in Esay Also our Lord declareth the same in Luke for that which is highly esteemed among men is abhomination in the sight of God The riche glutton likewise which was cloathed in purple and silke c. doeth shewe vs right wel that the proude are much hated with God and are of him abhorred when hee was throwne headlong into hel into such extremitie that hee coulde not obteine a drop of water c. God did wel shewe vnto Nabuchadnezar that hee detested pride c. But nowe albeeit that GOD doeth not dayly shewe vnto vs such examples of his hatred against the high minded and proude persons it is not therefore to say that GOD doeth not alwaies hate and abhorre them and that they shoulde feele the same at the time appointed as the examples and threatninges are conteined in the scripture Hee condemned Dan. 4. 28. ◠Pet. 2. 6. 9. 3. 9. the Citties of Sodome and Gomorrha to vtter ouerthrowe The Lorde knoweth howe to deliuer the faithful out of temptation The Lorde is not slacke concerning his promise and though the Lorde doeth punishe the proude immediatly let vs not waxe obstinate in our sinnes by contemning of his threateninges Let vs not be like vnto these scorners now now I say that wee are come to the last times which say Where is the promise of his comming 2. Pet. 3. 4. For since the fathers died al things cōtinue alike frō the beginning Those which speake think so shall at the last feele that they stroue against god that they haue opened their mouths against the holy one of Israel and haue blasphemed And seeing that God doeth declare vs these thinges by his worde if in steede of fearing that wee bee in his displeasure wee woulde bee assured of his loue and fauour towardes vs if in steede of fearing that hee abhorreth vs wee woulde bee ascertained that wee please him and are acceptable vnto him let vs humblie cast downe our eyes in fearing to offende him in trembling at his worde and not seeking after high thinges c. Thus doing wee may protest with Dauid Lord my heart is not hautie neither are mine eies loftie neither haue I walked Psal 131. 1. Rom 12. 16. in great matters and hid from mee And so farre of shall our destruction bee and that wee shoulde be stricken downe that wee shal rather bee exalted and preserued safe and sounde for whosoeuer humbleth himselfe shal be exalted For the Lorde is nigh vnto thē that are contrite and desolate c Not that we deserue it but it is his good pleasure to giue vs this grace Submit yourselues one vn 1 Pet. 5. 5. to another Deck yourselues inwardly with lowlinesse of minde for God resisteth the proud and giueth grace to the humble Secōdly he hateth and abhorreth a Lying tongue a false and vnfaithfull tongue a tongue that speaketh deceitfully and craftily not without cause for sith that he is faithfull and true euen trueth it selfe we ought to vnderstand that he cannot abide lying but wil punishe it most seuerely and sharpely in the time that hee shal thinke conuenient The Lorde shal destroy them that speake lyes When GOD Psal 5. 6. is so much mooued and offended with falsenesse and lying that hee threatneth the deceiptful and liers with so sharp a punishment they which haue the charge to leade the people vnto saluation and to keepe the same from perishing so much as lyeth in them ought to bee greeuously tormented in their mindes seeing that falsenesse and vnfaithfulnesse deceit and lying are so commonly vsed in the world not onely amongest them which want the worde of God Psal 12. 1. but also amongest them which dare well bragge that they are refourmed according to the Gospell For them chiefly shoulde the Ministers bee most greeued according too the example of Ieremie Iere. 9. 2. Besides this cause wee may marke others whereof the least being considered shal suffice for to iudge and discerne that GOD hath good cause to hate a false tongue and to abhorre it The tongue is one of the highest members of the body not of it selfe for the Lorde hath placed euery mēber in the body as it hath pleased him 1. Cor. 12. 18 The tongue then as the rest of the members ought too bee applied for a weapon of righteousnesse vnto God and if it bee false and lying it is a weapon of iniquitie vnto sinne and so it is a rebel against his maker Wherefore hee rightly hateth it and abhorreth it But to make our tongues to bee weapons of righteousnesse vnto Psal 34. 1. 35. 28. 5. 4 God wee must applie them to that which the Psalmist promiseth I will alwaies giue thankes vnto the Lorde his praise shal bee in my mouth continually And my tongue shal vtter thy righteousnes and thy prayse euery day Contrarily if we apply them vnto deceit and lying then are they weapons of iniquitie the which pleaseth not God for thou art not a God which louest wickednesse neither shal euil dwel with thee And this is vpon good right for such people are not onely rebelles against men but against God also for in them there is no righteousnesse If then wee wil vse our tongues Psal 50. 14. wel wee must giue them to praise God as wee are taught Offer vnto God praise c. And for to do this wel wee must abstaine frō offending our neighbours either indeede or in wordes For God hath saide vnto the wicked What hast thou to doe to declare mine ordināces that thou shouldest take my couenant in thy mouth seeing thou hatest to be refourmed Now as touching ourselues and the corruption of our nature we are all such we must therfore pray that God woulde haue mercy vpp on vs and open our lippes and therewith let vs followe the exhortation of S. Paule Wherfore cast away lying and speake euery man trueth vnto his neigbour Heereby Psal 51. 17. Ephe. 4. 24. we may vnderstand that if wee haue a false tongue first of all we are vnthankefull vnto God not confessing that hee hath giuen vs a wel spoken tongue and not a dumbe as vnto beastes Secondly that wee are more vnreasonable then the beastes when we vse our tongues against the ordinance of GOD the which beastes wil not doe and so wee are rebelles and vnfaithful vnto GOD. Thirdly that we are traitours vnto our brethren These three reasons wel considered wee must not maruell though God abhorre a false tongue For hee hath well
generation spoken of the which hindereth not that which is begotten to bee eternall Also the Father hath not begunne to beget his wisedome but hath begotten it eternally The wise worldlings which woulde vnderstand and know al things by natural reason or by experience wil deride the same because they can comprehende nothing but we consider it by Fayth And for to doe this wel let vs knowe that amongst the properties persons which are in God which is one there is such distinction that to the Father we attribute the beginning of working and creating we hold him for the fountaine spring of al things To the Sonne we attribute wisedome counsel and the gouernment of things that are made To the holy Ghost we attribute the power and efficacie of working and executing And albeit that the eternitie of the Father is also the eternitie of the Sonne and of the holy Ghost for God could neuer be without his wisedome and power and in the eternitie there ought neither first nor last to bee sought yet is it not a vaine thing nor superfluous to obserue this order in the eternitie to wit that we set the Father first in order and in the seconde place the Sonne which commeth of him and in the third place the holy Ghost which proceedeth from them both For also the minde of euery one inclineth to consider first God afterwardes his wisedome which springeth from him and finally his power whereby hee executeth the decrees and ordinances of his counsel By this reason wee say that the Sonne commeth onely of the Father but that the holy Ghost is of the Father and of the Sonne together Albeit then that wee can not consider the wisedome of God but as it proceedeth from the Father and as it is engendered of him yet we must take heede that in this generation we inuent nothing temporal carnal or humane but rather let vs worship this generation beholding it by Fayth and let vs take heede from searching further then Scriptures doe teach vs thereof otherwise wee shoulde deserue to bee blinded and punished for our ouer great curiositie The generation then of wisedome wil not forbid vs to beleeue his eternitie For well to inculcate the same vnto vs Solomon standeth long to preferre wisedome before thinges visible whereof man himselfe doeth not comprehend the beginning but do seeme vnto him that they are from euerlasting but by Fayth wee vnderstand that the worldes were made by the worde of God For the inuisible things of him that is his eternal power and Godhead are seene by the Hebr. 11. 3. Râ—m 1. 20. creation of the worlde c. And for to beate into vs this eternitie hee is not content briefly to say that wisedome was begotten before the earth but he nameth the deepes which are the deepe waters the fountaines He reciteth euery thing particularly to the ende that in the least thinges of the worlde wee might learne to knowe the wisedome of God and also seeing it is first let vs contemne these earthly thinges if they doe hinder vs to aspire after wisedome For although they be creatures of God and that verie good yet are they nothing if wee compare them vnto wisedome Moreouer when situation and places are spoken of we ought to vnderstand that God in the creation of the worlde hath set al things in good order by wisdom and hath set euery thing in his place and that the insensible thinges doe keepe stil their situations and places but the diuels and men are so miserable and vnreasonable that they haue verie quickly left their place and are fallen into extreeme confusion out of the which men can not rise againe except that wisedome doeth communicate herselfe vnto them 27 When hee prepared c. After that Solomon hath shewed the eternitie of wisedome because it went before the inferiour earthly and watry creatures he proceedeth to prooue this eternitie because that it was before the heauens and before the ordering of the superiour waters and before the sea had his markes set and that the earth was fully setled And when the scripture sheweth vs that God hath saide Let light be made c. By the worde of the Lorde were the heauens made we must vnderstande that the preparation the constitution the compasse establishment fortification and ordinance wherof here is mention made is nothing but his wisedome and eternal Worde the which also as it is here tolde Gen. 1. 3. Psal 33. 6. was with God when he ordered and ordeined his creatures Furthermore when we reade these things we ought not only to thinke vpon the eternitie of wisedome but also vpon the goodnesse and mercie of God wherewith he was mooued towardes men when hee made and ordered al these thinges for hee prepared them for the vse of men The which hee hath wel shewed when he made vs Lordes of al the world Then was I with him After that wisedome hath saide that she was then there with God when he prepared c. shee sheweth that she was not idle but that she wrought with him not as inferiour but as an equal felow for she saith not that she was vnder him but with him not that she was an haÌ„dmaid or seruaÌ„t or appreÌ„tice but as a nourisher or mistresse of work Wherin SolomoÌ„ doth shew vs the eternal power diuinitie of the sonne of God The which S. Iohn sheweth Shee was in the beginning c. Our Lorde himselfe Ioh. 1. 2. 5. 17. also doth shew it saying My Father worketh hetherto and I work And to shewe that shee was so good a woorke mistresse that there was no worke too harde for her and also that shee was not grieued with his worke but that she delighted in the same she sayeth And I was daily his delight Nowe looke what shee wrought in the time of the creation and ordering of the world she doeth yet still as we may see when she sayeth reioycing alway before him Wee may also say that the Father hath taken pleasure in that which hee hath wrought by his Sonne from the beginning and yet stil at this present doeth delight in his woorkes as in a most pleasaunt recreation but although that this sentence bee true and that it may be grounded vpon the saying of our Lord I doe alwayes those things Ioh. 8. 29. that please him yet the first sense is the most agreeable to the line of Solomons texte Likewise the manner of a maister workeman which is verie cunning in his arte is to take pleasure in his work and to doe his worke so easily and so handsomely that it seemeth he worketh not but playeth and passeth a way the time ioyfully And after this sense we may gather hereof that the goodnesse and grace of the Lorde was bent from the beginning towardes men for they had not deserued that Wisedome should delight to doe her worke for their vse for euen without it they had not bene But although that man
take no poyson at wisdoms table vnles we abuse that which she giueth vs. The meates drinkes that she giueth are not corruptible they breed no euil humors nor superfluities as do corporal meates whereof if we take too much they hurt both the bodie the mind for they make the body heauy dul the spirits are cause that finally we go to perdition Cōtrarily we can not exceed in eating drinking at the table of Wisdō we need not feare to take too much for the more we eate and drinke thereat by so much the more are we better disposed to liue long And therefore the bridegrome which is the wisdome of God feareth not to say vnto his Church Fellowes eate and Cant. 5. 1. Ephe. 5. 18 drinke Friendes fill yourselues full And this is that which Saint Paule woulde and be not dronke with wine wherein is excesse but be filled with the Spirite And as there is no danger to fil ourselues at the table of wisdome but is verie healthful euen so the table is alwayes couered whervnto continually are al kindes of people called and bidden and so many as come are refreshed The preaching of the Worde and the administration of the Sacraments doe plainly enough shewe the same 12 If thou be wise thou shalt be wise for thy self and if thou be a scorner thou alone shalt suffer Forasmuch as it is so that by wisedome the dayes of such as eate at her table shal be multiplied which turneth to the great profite of those which are there refreshed she cōcludeth most fitly If thou be wise c. Wisedome is not like vnto Inholders which cal in their guestes and euil intreat them and make them pay wel That which she doeth commeth from her pure liberalitie and her high magnificence she intreateth her guestes verie honestly and with great gentlenes O God how excellent is thy mercy O God c. It is not Psal 36. 7. 8. without cause that refreshing is attributed vnto the goodnesse of God For how much soeuer he giueth he asketh no payment therfore Hoe euery one that thirsteth come yee to the waters and yee that haue no siluer come bye and eate c. Then when wisedome Esai 55. 1. doeth cal vs vnto her table shee regardeth our profit but it ought not so to be counted ours that we should be sorie if others be partakers thereof for albeit that it is saide Thou shalt be wise for thy selfe yet it is not to say that it is not lawful for vs to vse wisdome as the couetous doe vse their riches they haue keeping the same to themselues and haue no minde to impart them vnto their neighbors for feare to diminishe them For this that wisdom doth giue vs at her table is aswel for the pore which haue need as for ourselues But to be wise for a man his self is to vse the gifts benefits of wisdome as it behooueth not to teceiue them in vaine And also we are taught that we loose not our time when we giue ourselues vnto wisdom for we are neuer destitute of good vnderstanding whereby we take heede of the miseries chiefly from the spiritual This is to bee wise for himselfe Contrarily when a man is bare of all goods is in great necessitie if he refuse the benefite that is offered him deriding them which woulde helpe him hee is worthie to perish miserably and to suffer that none other feele his griefe and euill Again they that are stiffenecked vncorrigible voide of wisedome the which is very necessary for them do scorn them which bidde them vnto wisedome euen to the hating of them and persecuting of them so much as in them lyeth shall themselues suffer the euill whereof they are worthie and not the commenners and householde people of wisedome Solomon doth wel signifie the same whē he saith And if thou bee a scorner c. This sentence agreeth with the same in Ezechiell The same soule that sinneth shal die Againe Eze. 18. 20. 2. Cor. 5. 10. We must al appeare before the iudgement seate of Christ Of these sentences wee must gather that it is an abuse to thinke that there is any Purgatory for to cleanse the soules after this life As the wise shall be wise for himselfe and shal haue thereby eternall profite euen so the scorner shal suffer continually For as there is no place after this life for repentance euen so there is no obteining of forgiuenesse of sinnes Esay doth wel shewe it when he pricketh vs saying Seeke the Lorde while he may be founde cal vpon him Esay 55. 6. 2. Cor. 6. 2. while he is nigh And Saint Paule saith Behold now the accepted time Behold now the day of saluation Bee not deceiued GOD is not mocked for whatsoeuer a man soweth that shal hee also a Gal. 6. 7. reape 13 A foolish woman is troublesome she is ignorant and knoweth nothing 14 But she sitteth at the dore of her house on a seate in the high places of the citie 15 To cal them that passe by the way that go right on their way saying 16 Who so is simple let him come hither and to him that is destitute of wisedome she saith also 17 Stollen waters are sweete and hid bread is pleasant 18 But he knoweth not that the dead are there and that her guestes are in the depth of hel Vnder the name of a foolish woman and ignorant Solomon describeth the folly aswel of them which mainteine others in foolishnesse as they that commit foolishnesse themselues He attributeth troublesomnesse and ignorance vnto them as if he saide Where the fooles and doltes ought to holde their peace and to giue eare vnto the wise for to learne of thē bicause they are ignorāt they are so presumptuous that they labor to set forth shew themselues in criyng making noyce partly bicause the wise shold not be heard that they seeme to be ouercome partly to astonish the simple vndiscrete that they may holde them in their foolishnes and ignorance Suche is the subtiltie of Satan the maister and guider of such people which doth puffe them vp with pride in such wise that they waxe bolde to shewe themselues where they ought in no wise to appeare they stand vp to speake where they ought to hold their peace they stirre vp strife where ought to bee at quiet and and to learne with silence And albeit as is saide that they are ignorant and that they deserue to bee contemned yet will they bee the most apparant and most set by Solomon doeth signifie it when he saith 14 But shee sitteth at the dore c. This desire to be seene and to be honoured is declared vnto vs by the Lorde speaking of Mat. 23. 5 the Pharisees which doe all their workes to bee seene of men c. They that followe them as doe the Monkes and Priests with al the schoole doctours doe sit at the
almose and liberal towardes their needy neighbours are vnrighteous and deserue wel to bee punished euen with death as Solomon doeth wel declare when hee setteth the deliuerance from death against not profiting This is asmuch as if hee saide so much it wanteth that the couetous doe receiue any profite of that which they heape togither by the hinderance of their neighbours that they shal dye eternally but they that shal vse liberalitie and beneuolence taking heede from doing of wrong to their neighbours and giuing to euery man his owne shal bee deliuered from death and so shal liue foreuer Heere Solomon taketh iustice for hospitalitie and liberalitie for almes and good deedes for the workes of charitie and loue as the Scripture taketh it in other places But it may here seeme that Solomon doth attribute power vnto our workes to saue vs and so wee shoulde not obteine eternall life through grace but by our merites I answere that of ourselues wee are altogether voide of righteousnesse and if wee doe any workes it is because that God fauoureth vs and worketh the same in vs by his holy spirite and then he alloweth our workes of his onely goodnesse and not of their owne worthinesse and because they are pleasant vnto him he promiseth to reward them and doth attribute vnto them that which belongeth vnto his onely grace mercy And this is because he doeth freely loue vs buriyng all our faultes for neuer more to remember them And so albeit wee can deserue nothing by our works yet are they not in vaine for if they be done according to the word of God in vprightnesse of conscience they are witnesses that he loueth vs and doe assure vs that we shall not perishe but do fully certifie vs of eternal felicitie Besides this let vs note that they which haue the goodes of this world and care not to do good vnto others do possesse the treasures of iniquitie though they labour not to drawe vnto themselues the riches of others and that that they possesse be well gotten or be attained by gift or by succession of kindred 3 The Lorde will not famishe the soule of the righteous but hee casteth away the substacnce of the wicked Wee may see the wicked prosper and to abound in wealth they haue their ease and pleasures they spende their time ioyfully and haue rest and quietnesse and in the meane while the faithfull which studie to follow righteousnesse are poore and suffer muche sorrowe This is common and ordinary through all the world wherevpon it commeth that the children of God do enuie and are greeued and greatly tempted to forsake all righteousnesse and innocencie and to followe all wickednesse that they may be partakers of the ease with the wicked and to prosper for a time as they doe They which flatter not themselues in their infirmities and imperfections and that truely knowe what they are doe know and feele howe they are tossed with suche temptations Dauid in his Psalmes doeth declare to haue felt it as he confesseth Hee admonisheth vs not to vexe ourselues at the wicked neither to enuie them that Psal 73. 2 worke wickednesse And by the discourse of the Psalme hee sheweth vs that the goodly shew of the wicked is nothing but vanitie and that the poore estate of the faithful is much more better and more profitable then it seemeth or is thought to bee In following this doctrine Solomon would not haue fathers mothers to feare that their children which they shall instruct in wisedome and righteousnesse shoulde perishe and starue for hunger though they gather no great treasures for them Hee also instructeth vs all generally that wee should not put our trust in our goods though we abounde in them and that wee shoulde not bee discouraged whether we haue little or much prouided that we delight to walke in a safe conscience as God teach vs by his worde For to bring vs vnto this and to perswade vs it hee saith The Lord will not famish c. Our Lorde doeth giue vs the like doctrine in the sixth Chapter Mat. 6. 24. of Saint Matth No man can serue two maisters and so foorth to the ende of the Chapter But they which haue forsaken the Gospel and receiued the interim they which dare not confesse Iesus Christ for feare of loosing their liues goods do not beleeue his promises made by Dauid Solomon and Iesus Christe which haue spoken by the spirite of GOD and thus so muche as they can they make God a lyar spoyle him of his trueth and consequently of his diuinitie seeing hee cannot be God without his trueth Suche kinde of people and others which do trust in their riches shal finde themselues deceiued as they deserue They thinke to bee safe from euil and that their goodes shall not faile them but Solomon saith The Lorde casteth away the substance of the wicked The Lorde doeth this in diuers sortes as is dayly prooued to wit by warre by lawe by tempestes coldes and surfettinges in these manners hee casteth away the substance of the wicked when hee spoyleth them of them or that hee take them from the middest of their goodes when they thinke themselues to bee at rest and that it seemeth vnto them that nothing can hurt them Moreouer first of all let vs note that as in the seconde verse righteousnesse is taken for beneuolence so also in this place by the righteousnesse is ment him that renounceth all couetousnesse and doth dedicate himselfe to do good vnto his neighbours according as God hath made him able and feareth not that his goodes shoulde diminish or hee Psal 37. 16. 25. suffer want hee saith with Dauid A smal thing vnto the iust man is better than great riches to the wicked and mightie Againe I haue beene young and am olde yet I sawe neuer the righteous forsaken nor his seede begging breade Secondly that if wee would be satisfied we must fly the company of the wicked not to spare our goodes from the poore Thirdly that wee must not attribute any thing vnto fortune or chaunce as doe the vnfaithfull and idolaters which haue no true knowledge of God neither of his prouidence but as wee knowe that to him onely belongeth the conseruation and gouernment of all riches euen so also doth wasting and destruction It is he that satisfieth and giueth power to the meates and drinkes to susteine vs It is hee also which breaketh and ouerthroweth all substance of bread and wine taking from them the power of nourishing And thus it is needefull for vs that wee aske and craue of the Lorde Giue vs this day our dayly bread c. Fourthly when Solomon doth promise vs that which we see not with our corporall eyes but doe prooue and feele the cleane contrary after the sense of the fleshe hee teacheth vs that wee haue neede of faith whereby wee may bee armed against the slaunders of the crosse For when wee see that the wicked prosper
diligently the Sodomites and rebuked them and yet they were not exalted c. The most righteous and righteous of al other our Lorde Iesus Christe spared not his blessing but bestowed it both in words miracles which were the destruction of many vnfaythful and indurate Then began he to rebuke the Cities wherein many of his miracles had bene done c. The like we may see nowadayes in diuers places We must therefore vnderstande that the Citie which with feare and reuerence receiueth the blessing of the righteous shal be exalted therby that is to say it shal obteine peace rest and felicitie and shal remaine firme stable for euer though the world iudge otherwise Contrarily if wee giue eare to the wicked and delight in theyr speaking wee runne to destuction as Solomon sheweth saying But it is subuerted by the mouthe of the wicked The children of Israel haue often tried it in the wildernesse and after when they were come into the lande of Canaan They which giue credite vnto Mahomet and to the Pope haue their part therin so haue they also which haue receiued the blasphemous interim The leasings flattering speeches slanderings idle and wanton wordes and filthie communication bring great destruction but in the meane while the gates of hell cannot preuaile against them that are builded vpon the rocke Mat. 16. 18. 12 Hee that despiseth his neighbour is destitute of wisedome but a man of vnderstanding wil keepe silence Wee count a man to be verie couragious and to haue an vpright and stout heart when hee goeth boldly forwarde with his enterprise be it right or wrong not caring for any man and without feare of offending and is readie to beare iniuries and wronges dispraise and diffamation reproches and cauillations violences and cruelties if it appeare vnto him that he cannot otherwise come to the ende of his purpose and enterprise This is the iudgement of the carnal and worldlings which thinke that their neighbours doe nothing belong vnto them But if by the worde of God wee beholde that wee al come from one Father Adam wee shal knowe how we belong one vnto an other and that wee are al one fleshe and one blood Thus muche for the carnal coniunction whereby wee are taught that we are faintharted and without courage foolishe and voide of care vnderstanding and right iudgement if wee despise our neighbours and chiefly when we shewe openly the contempt in being mooued and raising noyse and vprores vpon them in driuing them away and reiecting them through impatiencie or arrogancie or choler Solomon sheweth it whē he setteth disdain against silence and want of wisedome vnto a man of vnderstanding and that hee calleth him which is despised neighbour Nowe in his language which hee vseth Neighbour signifieth him which pleaseth vs him that wee desire him that wee loue and whose companie wee keepe or hee to whome wee owe suche gentlenes familiaritie and louing kindnesse Whosoeuer therefore doeth despise him doeth shewe himselfe verie weake and wanting good wil and pure affection for he striueth against his nature and doeth against that which hee oweth by right of kindred and stocke Nowe if for the respect that we are al of one carnal parentage it is not laweful for vs to despise our neighbours except wee woulde haue men to iudge of vs by the woorde of God that wee haue a faint hart by a more strong reason they which bragge and woulde bee counted Christians ought wel to beware from despising their neighbours nor giue any token of contempt either by woordes or gesture that in folowing the great humilitie and modestie of their head which Esa 42. ◠wil not cry nor stand vp against them c. But seeing they are members of one body vnder one head Iesus Christ they ought to bee careful the one for the other without any contempt of the vilest and basest and without enuie against the most excellent As Saint Paul Rom. 15. 1. 1. Cor. 12. 12 Gal. 6. 1. doeth shewe it Thus much for the spiritual parentage in the which the coniunction is farre more straight and more neere then is the knitting togither of carnal kindred Wherfore the true Christians shoulde bee very careful to mainteine this coniunction by following the exhortation of Saint Paule Nowe therefore as the elect of God holie and beloued put on tender mercy kindnesse humblenesse of minde meekenes long suffering c. Beholde howe good howe comely a thing it is brethren to dwel euen togither Psal 133. 1. Esay 2. 4. Let them mark this fulfilled in vs They shal breake their swords also into mattockes and their speares into sithes nation shal not lift vp a sword against nation neither shal they learn to fight any more Againe The woolfe also shal dwel with the lambe and the Leopard 11. 6. shal lye with the kidde and the calfe and the Lyon and the fat beast togither and a little childe shal leade them Thus dooing wee will not disdaine our neighbours neither shal bee faintharted but wee shal bee wise and of vnderstanding wee shal bee quiet and peaceable gentle and kinde and this which Solomon saith shal be fulfilled in vs But a man of vnderstanding wil keepe silence The silence or secretnesse whereof Solomon speaketh standeth not in speaking neuer a word and to be as it were dumbe but because that in silence al things are quiet and without noyse without vprores and without contention the Scripture taketh silence for peace gentlenesse and lowly behauiour sweete and louing conuersion and also for abstinence when we forbeare to doe any thing and that wee abstaine from it and that wee vexe not ourselues or that we bee not grieued for any thing which happeneth and that we striue not as the amased and witles doe Silence is so taken in some places as foloweth Nowe Iacob hearde that hee had Gen. 34. 5 defiled Dinah his daughter c. Therfore Iacob helde his peace vntil they were come The Lorde shal fight for you therefore holde your peace So they despised him and brought him no presents but Exo. 14. 14 1. Sam. 10. 27 Esa 41. 1. Esa 11. 2. he held his tongue Keepe silence before mee O Ilands and let the people renewe their strength c. Nowe to bee wise and to be thus silent we must learne it of our Lord and receiue it from him For on him it is that the spirite of the Lorde resteth the spirit of wisdom and vnderstanding the spirite of counsel and strength the spirite of knowledge and of the feare of the Lorde Hee shal not faile Esa 42. 4. nor be discouraged til he haue set iudgement in the earth And also hee himselfe exhorteth vs to learne of him and promiseth rest vnto Mat. 11 29. to our soules 13 Hee that goeth about as a slaunderer discouereth a secret but he that is of a faithful heart conceileth a matter There is no man but desireth to haue a
enough to bragge of these foresaide thinges the chiefe point is that indeed we should abhorre ignorance and loue knowledge not that which Pro. 2. 1. hath but a vain shew and is only praised of men but that which is allowed before God the which is giuen vnto vs of him when hee â—eacheth vs by his word are diligent to receiue it And to the end that we should not deceiue ourselues persuading ourselues that we loue knowledge wheras we do abhorre it Solomon doth giue vs a certaine marke for to iudge rightly whether we loue knowledge or no This is instruction when it pleaseth and is acceptable vnto our minde For he saith He that loueth instruction loueth knowledge Albeit theÌ„ that we do vse to sermoÌ„s read the scriptures that we can talke finely of them yet if wee be so high that it seemeth vnto vs we can learne no more and wil not suffer ourselues to be admonished that we should be taught corrected and reprooued where it is needful wee doe not loue knowledge But if confessing our ignorance our faultes and imperfections we take wel in worth that we be taught admonished and reprooued we loue instruction and coÌ„sequently knowledge Now that instruction importeth teaching exhortation shewing correction and reprehension first of all wee may vnderstande it by the deriuation of the worde which Solomon vseth here in this place Secondly when in the first Chapter eight verse instruction doctrine are ioyned together in the two and twentith verse by the complaint of wisedome and 23. verse by his admonition the 4. Chap. 1. verse Children heare the instruction of a Father Thirdly when here against to loue instruction he setteth to hate correction against the louer of knowledge he setteth the foole saying But he that hateth correction is a foole hee doeth shew vs that the foolish are the contemners scorners of God and of his word the obstinat stifnecked which harden themselues in their wickednes for al the exhortation that is made them It is saide of them Such as be foolish shal not stande in thy sight for thou hatest Psal 5. 5. al them that worke vanitie but for their contempt and obstinacie they shal perish with the foolish as aboue in the 1. Chapter and 22. verse To the end theÌ„ that we may not perish with the folish let vs loue instruction let vs not hate correction and for to do this let vs be armed with patience that willingly and with a ioyful hearte we may suffer al afflictions aduersities let vs beare the Crosse mortifying our flesh by diuers tribulations For instruction or correction lyeth not onely in wordes of admonition reprehension and threatening but also in al sufferinges whatsoeuer it shal please God to send vs. Solomon hath exhorted vs vnto this patience of the Crosse aboue in the 3. Chapter verses 11. 12. The Apostle doeth expounde Hebr. 12. it after this sort saying Let vs runne with patience the race that is set before vs. 2 A good man getteth fauour of the Lorde but the man of wicked imaginations wil he condemne What good workes soeuer we do yet must we confesse that wee are vnprofitable seruants and also that there is no man liuing that Luk. 17. 10 doth good and sinneth not Let vs not think that by our good deeds we can deserue to drawe the fauour of God vnto vs. Notwithstanding sith it is saide That a good man getteth fauour c. it is necessarie that wee shoulde giue ourselues vnto wel doing if wee will drawe vnto vs the fauour of the Lord. For as it is necessarie that the Mat. 12. â—â— good tree should bring forth his good fruit in his due seasoÌ„ eueÌ„ so if we be good we must giue ourselues vnto goodnes aswel indeeds and workes as in words Thus doing we shal haue witnesse that we are good and shal be assured of the good wil of God towards vs hee wil make vs certaine that wee are acceptable vnto him and that hee loueth vs and that of his only grace and mercy Wherefore let vs know that when Solomon saieth A good man getteth or shal get hee speaketh after the maner of men for to accommodate himselfe vnto our weaknes and to shew vs that we shal not labour in vaine if we giue ourselues vnto goodnesse for the Lorde wil not refuse vs nor forsake vs but wil gather and drawe vs vnto himselfe of his onely goodnes without any thing of ours yet must we not thinke it strange though Solomon doeth attribute vnto man that which is proper vnto God aloue This is for to shewe vnto man that hee ought not to be slouthful without care but that he should solicite God to be fauourable vnto him For as it is not without cause that the Scripture doeth exhort vs vnto good workes and doeth cal them ours and notwithstanding it is saide We are his workemanship Ephe. 2. 10. Phi. 2. 13. created in Christ Iesus vnto good workes which God hath ordeined that we should walke in them For it is God which worketh in you both the wil the deed euen of his good pleasure euen so also it is not without cause that Solomon promiseth that the good shal draw the fauour of the Lord though it is the Lorde onely that draw vs vnto himself No man can come vnto me except the Father which hath sent me draw him Again No man coÌ„meth vnto the Father but by me Therefore when we heare that the Scripture doeth Ioh. 6. 44. Ioh. 14. 6. attribute vnto vs any goodnes or vertue let vs take heed froÌ„ bosting ourselues therof as thogh we had it of ourselues but let vs acknowledge that God reckoneth that ours which he of his only goodnes mercy worketh in vs. Therfore thogh that he alone doth draw vs by his fauor let vs not think it strange that Solomon saith that the good doeth drawe the fauour of the Lorde Touching the rest let vs note that we haue had the like promise here aboue in the 11. Chapter He that seeketh good things getteth fauour c. sauing that in that same he maketh mention of fauour generally hereof the fauour of the Lord. Wherin we ought to bee aduertised that the fauour of men is nothing but winde and smoke except it proceede of the fauour of God and that it be ioyned vnto the same so that it be for the honour of God and because that hee loueth vs that men should beare vs fauour And therefore let vs not haue our eye vnto the fauour of men but let vs content ourselues that God fauoureth vs. We are also aduertised that if we be good we haue great neede of the fauour of the Lord for most commonly they which do wel are out of fauour with the world Yet the Lord doth not suffer that they should be wholly cast off and forsaken of men but doeth raise vp some for to fauour them
shew vs that albeit by the corruptiō of our fleshe sinne dwelleth in vs yet is not the same imputed vnto vs nor wee counted sinners but righteous so long as wee are mercifull The wicked borroweth and payeth not againe but the righteous is merciful and giueth Psal 37. 21 112. 5. 9. Againe A good man is merciful and lendeth he hath distributed and giuen to the poore c. Not that our mercifulnesse can deserue such reputation but because God of his onely grace doeth accept and allowe it and is authour thereof It is not simply saide that hath mercy for they which are at their ease and haue all thinges necessary for them haue no neede of mercy to bee shewed to them and therefore Solomon addeth on the poore These are they which haue great neede to bee pitied as also God doeth carefully wil the same by his worde and it is not without cause for they haue the most neede of fauour succour and helpe and there are no people in the world more despised worse handeled nor more troden downe and oppressed then are they By experience wee may see it and also God often complaineth thereof by his Prophetes Therefore if it happen vs to fal into the number of the miserable afflicted and that wee are despised yet let vs not bee discouraged nor dispaire as though God had forsaken vs and careth not for vs. For if wee be despised it is of sinners who are not acquainted with GOD. But looke what sinners doe esteeme that is reiected of GOD and that which they doe despise and reiect is receiued and allowed of God Therefore we must not feare the contempt Psal 3. 5. of the worlde nor yet be coupled with sinners for to consent with them to despise the afflicted when wee feele ourselues at our ease and haue prosperitie otherwise it woulde turne to our woe Solomon doeth not heere signifie it when hee promiseth blessing vnto them that are merciful vnto the afflicted This blessing shal Luk. 24. 16. 22. not onely continue in this worlde but for euer as also shal the woe of the wicked And albeit that prosperitie and felicitie is promised vnto our mercy yet is it not enough to obteine such blessing but because that GOD receiueth and alloweth it Psal 41. 2. Mat. 25. 34. 5. 7. because wee are elected before all time and hath prepared for vs this blessing before the beginning or foundation of the world was laide 22 Doe not they erre that imagine euill but to them that thinke on good thinges shall bee mercy and trueth Forasmuch as the worlde is ful of men which imagine malice and which deuise euil thinges against God and against their neighbours it followeth right well that the number is right great of them which hold not the right way but doe erre and goe astray folowing the wayes of destruction Solomon doth signifie this same whē hee asketh saying Doe not they erre which imagine euill And forasmuche as there is none of vs al which desireth to erre that is to say to goe astray and wander out of the way but woulde al walke in a right path and come vnto the ende of our purpose and not to bee put beside our intentes except wee bee out of our wittes voide of sounde iudgement and perfect reason sith I say wee desire the same or at the leastwise doe labour to make ourselues beleeue that our wil is such therfore for to obteine the same wee must diligently take heede that wee followe not them which imagine euil And for to doe this let vs not bee like vnto the superstitious and idolaters which forge idols some of wood golde and siluer or of other visible palpable and grosse matter othersome of traditions and mens inuentions good customes fantasies and intentes They deuise and imagine nothing but euil though they falsly beleeue that by suche trashe and ab homination they do honour and serue God But the Lorde whome no good thing can displease doth wel shew that there is nothing but euil in such seruice when hee declareth that he abhorreth and reiecteth them as it is wel taught vs by the first table of Moyses and by the Prophetes They make themselues Esay 29. 1◠40. 18. 41. 6. 44. 9. beleeue that they serue GOD heerein they fayle and knowe not what they doe so at the last they shal be confounded The Idolaters shal not inherite the kingdome of heauen Secondarily let vs not ioyne with these mockers and scorners which boldly despyse and blaspheme God and his doctrine as though that were but fables and dreames which the Pastours and Ministers of the Churche doe preache to them Such kinde of people are imaginers of euill when they fight against God who is enemie vnto al euil and when they set his holy lawe which is the rule of al goodnesse so much as possible they can at nought In the which doing they doe greatly erre and are farre wyde as appeareth by this saying Wo vnto them that seeke deepe to hide their counsel from the Lorde Esay 2◠15. c. Such men thinke or at the least labour to make themselues beleeue that there is neither God nor Deuil neither heauen nor hel but at the last they shal feele that they haue erred For the cruel man shall cease and the scornefull shal bee consumed Therefore will I choose out their delusions and I will bring their feare vppon them because I called and none woulde answere Esay 66. 4. c. Thirdly let vs not thinke that in hurting and dooing euill vnto our neighbours wee can prosper though the greatest parte of the worlde bee of this opinion For as we may see some thinke to creepe aloft by pryde and ambition by rebellion and disobedience some by murthers seditions hatreds malice and insurrections some by theftes snatching vsurie and wicked bargaines some by whoredomes and adulteries and other some by flatteries false tales and slaunderings But they erre and be deceiued seeing they turne themselues from the right wayes of the commandementes of the Lorde and folowe the wyde and broade way Math. 7. 1◠which leadeth to destruction This destruction is wel signified by errour and also by the Antithesis that Solomon maketh when hee sayeth But to them that thinke on good thinges shal bee mercie and trueth When hee speaketh thus hee debyeth mercy and truth vnto those that imagine euil Wherevpon it foloweth that they cannot looke but for destruction and damnation partly in this worlde For as they are filled with malice craft deceit wrong violence and crueltie against GOD and their neighbours euen so doeth God render and pay them the like stirring vp enemies against them euen such as they haue beene to others And finally for to fyl vp the measure of their destruction he wil vtterly depriue them of his fauour mercie bestowing no parte of his gracious promises vpon them and wil sende them to eternal
damnation Contrarily vnto them which thinke wel that is to say which haue set their loue on the lawe of the Lord for to giue him the honour which hee damandeth thereby and for to serue profit their neighbours shal be graunted mercy and trueth For as they labour to be faythful vnto God by giuing true obedience vnto his worde and beeing gentle vnto their neighbours giuing them faithfully all their duetie euen so the Lorde wil make them partakers of his true and vnfallible promises he wil raise them vp according as they shal haue neede such men as wil shewe them fauour and intreate them with al meekenesse and gentlenesse such as wil imagine no treason or other wickednesse against them neither shal cease to doe thē good according to his faythful and gracious promises vntil that in the heauenly ioy and felicitie he giue thē the ful fruition of thē For his merciful kindnesse is euer more and more towardes vs and the Psa 117. 2. truth of the Lord endureth for euer Let vs note that Solomon doth not preache vnto vs the merite of our workes when he promiseth mercy truth vnto them which thinke good things but he would haue vs while we giue ourselues vnto goodnes that we should not praise our thoughts operations as though there were any worthinesse or excellencie in vs which might moue or binde God to do vs good But that we should stay ourselues vpon the gentlenes goodnesse or mercy of the Lord by the which only he is moued to loue vs to do vs good according to his gracious promises in the performing wherof he sheweth the truth of his grace only not for to giue vs that which our workes do deserue for he can owe vs Rom. 4. 13. nothing For the promise was not made vnto Abraham to bee the heyre of the worlde by the lawe but by the righteousnes of fayth Rom. 3. 24. 25. 15. 2. 2. Cor. 1. 20. Secondly let vs note that Solomon is heere no lawe giuer but an Euangelist leading vs vnto Iesus Christ For we obteine no mercy but by him only For the promises of God are yea and amenin him 23 In all labour there is abundance but the talke of the lippes bringeth onely want Solomon heere before hath spoken many sentences for to exhorte Pro. 6. 6. 10. 45. 12. 11. 27. 13. 4. 11. 23. 14. 4. Gene. 3. 1◠vs vnto care and diligence vnto labour and trauaile And if wee were such as we ought to bee to wit very careful to obey the word of the Lorde and willing to beare the burthen which hee layeth vpon vs Solomon shoulde not haue needed to haue pronounced these sentences But because we are like vnto asses which make no diligent speede except they bee often beaten and vnto restie iades which when they are spurred runne backwarde except the riders doe pricke them sharply with the spurre with stroke vppon stroke for this cause Solomon doeth exhorte vs nowe againe to labour when he saith In al labour there is abundance It seemeth at the first sight that Solomon repugneth that which is written The earth shall bring foorth vnto thee thornes and thistles and thou shalt eate the herbe of the fielde When thou shalt til the grounde it shall not hencefoorth yeelde vnto thee her strength And I wil breake the Gene. 3. 18. 4. 12. Leui. 26. 19. 20. Deut. 28. 16 pride of your power and I wil make your heauen as yron your earth as brasse And your strength shal be spent in vaine c. Againe Cursed shalt thou be in the towne and cursed also in the fielde c. And this same which is pronounced in these scriptures commeth often to passe as experience sheweth it I answere That Solomon speaketh of the nature of labour and of that which naturally happeneth so that wee doe not hinder it by our ingratitude infidelitie idolatrie superstition rebellion disobedience pride vngentlenes crueltie and other wickednes wherewith the worlde is wholy infected corrupted Hee doeth then teache vs that if wee hate detest and abhorre al kinde of wickednesse wee walke in the feare of God reuerencing his woorde by putting our whole trust in his goodnesse and to folowe his wil that GOD will blesse our labour and make vs abounde in wealth and whatsoeuer wee take in hande or apply our mindes and spirite vnto shal prosper Heerein hee speaketh agreeably vnto that which the Sainte◠haue felt and according as God hath promised in his lawe and by the Prophets The Patriarkes were blessed of God who prospered their labour and the woorke of their handes in such wise that they did abounde in riches And the promises are written in the places alledged before and in the 128. Psalme And albeeit that in Psal 128. the sight of the eyes wee iudge not that there is abundance in the labour of them which feare God for oftentimes the same accidents happened to them as to the wicked also they are robbed or their Eccle. 9. 2. hire is keepe from them or else they are contented with a little gaine Neuerthelesse the labour changeth not his nature and GOD is true in his promises after the which wee must not giue them abundance the which doeth not alwaies consist in superfluitie nor in multitude of great riches of this worlde but chiefly in contentation and in this that God knoweth to bee expedient For the same doeth better furnish and is also of greater profit then greater abundance of the wicked Furthermore though they which feare GOD and are diligent in labour shoulde suffer greate want yet is it not to say but that God is true in his promises for howe much soeuer we feare God yet doeth hee alwaies finde ynough in vs to bee amended and may iustly chasten vs as hee pleaseth Therefore let vs not iudge of Gods promises after mans reason nor after the sight of our eyes but let euery one of vs carefully and faythfully occupie himselfe in his woorke praying vnto GOD that it woulde please him to giue it good successe and prospering it as hee shal knowe to bee expedient And let vs not bee like vnto those which giue themselues vnto slouthfulnesse and ydlenes to vanitie and foolishnes and passe away their time in iesting and scoffing in merie tales and ydle woordes and yet notwithstanding they desire abundance to liue plentifully and wealthily and at their ease as if they were wel woorthy But they doe not obteine according to their desire for euen as they deserue God bringeth them vnto extreeme pouertie Solomon doeth signifie it when hee sayth But the talke of the lippes bringeth onely want When hee setteth the talke of the lippes against labour and that hee threateneth it with want let vs knowe that vnder the talke of the lippes hee comprehendeth not thanksgiuing prayers prayses holy exhortations and instructions which the faythful make with their lippes for sith they proceede from
giue reuerence to Kings and Princes of the earth esteeming them wise and prudent when they are verie careful and watchful to take heed to their subiects for to know how euery man doeth gouerne himselfe that so much as they can they may set al thinges in good order in their countries and dominions seeing that al the Empires Kingdomes and Princedomes of the worlde are nothing in comparison of the soueraigne Lordship of our eternal God wee must needes bee rauished into a great wonderment and wonderful astonishment for to confesse the inestimable and incomprehensible wisedome of God the which ouerseeth not one or two Kingdomes nor by mediatours and intercessours as Emperours and earthly Kings how litle soeuer the length of their Kingdome is haue not the power to looke ouer all and euerie where but haue neede to ordeine noble men heere and there to haue the ouersight the guiding and gouernment of townes and villages and that in their name and authoritie they may set order amongst the people but hee himselfe ouerseeth al countries of the worlde and euery particular person therin and for to order things aright therin he looketh not only vnto that which is done outwardly as do the gouernorus of the earth but hee perceth euen vnto the heart thoughts cōsidereth seeth al the cogitatiōs thoughts purposes affectiōs desires how deepe soeuer they be Solomō doth expresse this same vnto vs in fewe words when he saith The eyes of the Lord c. The holy scripture attributeth sight face vnto god Now we cannot comprehende the sight the face of God without eyes and therefore the scripture applying it selfe vnto our capacitie Gene. 1. 10. 32. 30. Exo. 3. 4. 7. 33. 11. Psa 14. 2. Gene. 6. 8. 18. 3. Psal 11. 4. 7 66. 7. Iob. 10. 4. Psal 139. 7 doth attribute eyes vnto God And yet he is a spirit hath no eyes Doest thou see as man seeth But the scripture yeelding to our dulnes speaketh of God by similitudes doth attribute vnto him that which is corporal that wee may the more easily comprehende that which he declareth vnto vs. Therfore when we see that the eyes of the Lord are in al places let vs take heed to imagine any thing carnal in him but let vs vnderstand that the prouidence of God is of suche length and breadth that hee looketh not onely to one parte of the world but hath care of al and nothing is hid from him There is no deepe so profounde but hee pearceth it for hee hath made al and ruleth all and nothing standeth nor abideth but by his will and ordinance And therefore Dauid by great admiration sayeth Whither shall I flye from thy Spirite But that which hee most regardeth in this worlde is man for whom he hath created al things albeit he doth prouide for the beasts yet his chiefe care is for men Also the Scripture maketh often Math. 6. 25. 1. Cor. 9. 9. 10 mention of the sight of God ouer men Likewise Solomon doth signifie here vnto vs after a sort that the eyes of the Lord are chiefly ouer mē For albeit he saith that the eies of the Lord are in al places that he knew wel that the world was not void of beasts yet hee saieth not that the eyes of the Lorde are ouer the beasts but beholding Psal 11. 4. 7. the euil and the good Albeit that of our vicious corrupted nature we are al euil yet because that God of his grace hath elected some before the foundation of the worlde was layde that we should 33. 13. 14. Gene. 6. 5. 8. 21. Psal 14. 3. Rom. 3. 9. Ephe. 2. 3. 1. 4. be holy through loue therefore Solomon letteth not to parte men into twayne that is to say into euil and good And it might seeme that he nameth the euil first because that al men by their nature are such those which are left in that nature are a far greater number thē are those which are reformed by the grace of god that we are first euil before we be good thus hee setteth our owne nature first before our eyes that what goodnes soeuer we haue we should not yet boast as though we had chāged our own selues not that it came by the onely grace and meere mercy of our Lord God I say expressely it might seeme not that it is so for wee must compel no man to beleue that Solomon hath had this respect in naming the euil before the good although that that which is sayd conteineth true and profitable doctrine to leade vs vnto humility lowlines as it is necessary for vs. But to come againe to that which Solomon mindeth to teach vs let vs note that he first saith that God beholdeth the euil by the which we must vnderstand them which delight to hurt and to doe euil vnto their neighboures and doe hate goodnesse These are they which are largely spoken of here before and also in Ieremie Such are the wicked who are here spoken of Pro. 1. 7. 10. 24. 2. 11. Iere. 4. 22. Solomon doth shew it whē he deuideth them from the good whose goodnes is neuer so perfect but that stil some seed of euil remaineth that we should need continually to aske forgeuenes of our sinnes but goodnes is imputed vnto them because they delight to do wel and that the euil which is in them displeaseth them Contrarily the euil haue no delight but too doe euil And therefore when it is sayde that God beholdeth the euill let vs knowe that it is not for delighte that hee hath in them nor in theyr wickednesse For Dauid saith Thou art not a God which louest wickednes neither shal any euil dwel with thee The Lorde alloweth the righteous Psal 5. 5. 11. 4. 34. 15. but the vngodly and him that delighteth in wickednes doth his soule abhorre The face of the Lorde is against them that doe euil to roote out the remembrance of them from the earth But contrarily he beholdeth the good delighting in them preseruing them from destruction The eyes of the Lord are ouer them which feare him c. The eyes of the Lord are ouer the righteous and his eares are open vnto their prayers Againe When the righteous crie the Lorde heareth them But the Lordes delight is in them that feare him and put their trust in his mercy Moreouer let vs Psa 33. 18. 34. 16. 17 18. 147. 11. note that the Lord doth not see as man seeth onely outwardly but he seeth knoweth euē the very bottome of him Let not the wicked thē loke to auoid punishmēt seeing they haue to do with him who is righteous and almightie And let the good what euill soeuer they suffer not feare to perishe seeing that the almightie who is merciful careth for them Finally let vs note that it is vnpossible to make any image
yet after hee hath patiently looked for their amendement hee wil destroy them in his wrath the which they daily heape to themselues for the punishmentes of times past doe declare that the wicked in time present shal not escape the hande of Rom. 2. 5. 2. Pet. 2. 5. the Lord. Let vs therefore flye al pride and not looke what credite authoritie and power the proude haue in the worlde because they are in great number and are wel ioyned and confederated after the carnal sense Notwithstanding these thinges that the worlde esteemeth greatly shal nothing let that God at his appointed time shoulde not destroy them they shal not be exempted from his wrath but that it shal be easie for him to destroy them therein Solomon doeth signifie it when he sayth Though hand toucheth hand he shall not be vnpunished The wicked doe giue handes one vnto another to doe euill and doe mainteine themselues as though they did conspire to resist God but he mocketh their conspiracies Heeretofore Solomon hath vttered the like sentences against the frowarde and wicked comforting also the vpright and perfect by promises 6 By mercie and truth iniquitie shal be forgiuen and by the feare of the Lorde they depart from euill When the superstitious and idolaters doe thinke that God is angrie against them for their sinnes and that they feare to bee punished for them for to auoide the paine and not sorowe for their sinne they wil labour to content God with ceremonies and obseruations of doctrines and mens traditions with foolishe deuotions which they do vpon a good intent other inuentiōs of their own braines that God neuer commaunded but doe displease him for hee woulde haue vs attentiue vnto his worde onely and that wee shoulde serue him after his commaundementes by the which hee doeth declare vnto vs his wil whereunto wee must obey forsaking al wickednesse Thus doing we shal haue God merciful vnto vs as Solomon doeth promise vs saying By mercie trueth iniquitie shal be forgiuen Solomon heere woulde not haue vs to linger about trifles for to please God as if hee were a little childe that might bee pleased with an Apple or with a Ball or some foolishe and vaine man which is pleased with worldly pastime but that wee may not bee like vnto the Scribes Pharisies lest we deserue the rebuke that is in Saint Mathew he setteth before vs what is the greatest pointe Mat. 23. 23. of the lawe and that which God most requireth aboue al things to witte mercy and trueth and doeth promise vs that if wee bee true vnto our God not turning from him after straunge Gods but haue al our trust in him beeing assured of his goodnes towards vs and certified that he doth loue vs that in this certaintie assurāce we be soft gentle louing merciful towards our neighbours in helping them with that which they haue need of that God wil be merciful and wil not impute our sinnes vnto vs. Notwithstanding let vs not thinke that hee will leade vs to trust in our merites nor that he intendeth that by our mercy our truth we should satisfie our faultes before God so that by such satisfaction God should bee pleased and should forgiue vs the paine the which otherwise hee had laide vpon vs for our offences but after the maner of the scripture hee signifieth that they which by mercy and trueth shall conuert vnto God forsaking their former vices and sinnes that they shal finde him merciful as if hee saide If wee rest and cease from our misdeedes and wickednesses so wil God appease his wrath and make his iudgement to cease and wil forbeare the condemnation and punishment that wee had deserued Nowe because it is needful for to haue constant perseuerance in trueth and folowe goodnesse and mercie let vs flye al wickednesse Solomon doeth shewe vs howe wee shal come vnto the ende when he saieth And by the feare of the Lord they depart from euil The which he hath taught vs before Besides this let vs first of al note that although Solomon Pro. 3. 7. 8. 13. 14. 16. nameth mercie before trueth yet wee must vnderstand that by order fayth proceedeth and mercy foloweth as the fruite but vnseparably Secondly let vs note that the iustification that wee obteine by the remission of our sins is giuen to fayth for that it layeth hold vpon the free promises of God from whome come al blessinges to vs and nothing from our merites 7 When the wayes of a man please the Lord he wil make also his enemies at peace with him If wee be stirred to anger or that wee haue a contentious and troublesome spirite which wil sodenly fight and doeth delight in fighting braules and dissentions wee shoulde greatly desire peace and wee thinke that wee can haue nothing to profite vs without it the worldlings and carnal men which wil counsel their neighbours how they shal take their ease saying Buy peace and an house alreadie made And indeed peace is a verie great blessing which is much desired and chiefly when wee haue to doe with enemies that wee thinke to be stronger then wee bee and whome wee feare shoulde hurt vs and with whome wee shoulde haue mortal warre But oftentimes it happeneth that willing to auoide one warre wee enter into a more dangerous Wee seeke peace with men and we make ourselues the enemies of God for wee folowe vnlawful meanes as did the children of Israel for to deliuer themselues from their enemies and to cause warre to cease had their refuge sometimes to Exo. 3. 34. 12. Deut. 7. 3. Esay 31. 1. the Egyptians sometimes to the Assirians against the commaundement of God who had forbidden them to make leagues with strange peoples and idolaters Woe to them which goe downe into Egypt for to seeke for helpe and haue not enquired of the Lord. The Papistes are of that number which seeke vnlawful meanes as is seene in al their deuotions in time of warre And as touching particular matters betweene man and man for to get peace and to stay his enemie hee thinketh there is no way but to suppresse him against that which Iesus Christ teacheth vs Resist not euil c. But as wee commonly feele by experience by such kinde of doings the fire is kindeled more strongly and for one Mat. 53. 39. Rom. 12. 17. 1. Peter 3. 9. enimie wee get many as also wee deserue for in so doing wee follow not the waies of peace which is to please to be an acceptable seruice vnto God who is the authour of al peace and giueth it too them which giue themselues to please him as Solomon doeth pronounce it saying When the waies of a man please the Lord. c. If then we woulde haue that God shoulde stay our enimies and that he should quiet them as there is none but he that can doe it let vs looke so honestly to gouerne ourselues that we neither
Mat. 23. 34. Poperie liuing in infidelitie and ignorance we were neuer a whit better Let vs nowe take heede that we become not worse when the light of life doeth shine vnto vs. This first sense agreeth wel for the rebellion of suche commeth because they loue not God nor their neighbours Now they which haue no loue can not but imagine euil The seconde sense is That hee which thus rebelleth doth tende to nothing but his destruction and ouerthrowe seeing hee hath to doe with a strong enemie for albeit that hee dealeth as he thinketh good with weake and frayle men yet he riseth vp against God Beholde this is for the seconde sense the which dependeth vpon Exo. 16. 7. Num. 14. 11. the first and foloweth it for it foloweth wel that if a seditious person seeketh onely euil to his neighbour that euil again must happen to him as hath bene shewed here before The wicked man must needes fal into the pit that hee hath digged for other Now after what sorte soeuer the seditious seeketh the euil hee is wel worthie that euil shoulde light vpon him and therefore that he might bee punished A cruel messenger shal be sent By the cruel messenger hee meaneth al meanes by the which God afflicteth and punisheth the seditious for to destroy them without any remedie be they men or Deuils yea Angels of heauen bee it by pestilence famine pouertie warre or other sicknesse To bee shorte al things that are sent vnto the seditious for to destroy him howe good so euer they bee of themselues yet are they cruel messengers vnto the rebel though by nature they are not suche In this sense the Esai 13. 9. Ier. 6. 23. 50. 42. 30. 14. Esai 37. 36 day of the Lord is called a cruel day and the Assirians and Chaldeans cruel and the Medes and Persians and the chastisements of the Lorde cruel The Angel of the Lorde was a cruel messenger vnto the Assirians 12 It is better for a man to meete a Beare robbed of her whelpes then a foole in his follie Man by his first creation was made verie excellent but by his sinne hee became so vile and abiect so cursed and wicked that he Gen. 1. 26. 27 Eccle. 3. 18 7. 30. is not woorthie of himself to be placed amongst beastes but ought to be set more lowe The holie Scripture doeth compare him often vnto cruel beastes as to Foxes Wolues Lions and Leopards Herein it sheweth after a sort that man is worse then they considering that these beastes doe folow the nature that God hath giuen them and man of his owne malice hath corrupted his first nature wherin hee was created for to giue himselfe vnto al wickednes making himselfe like the Deuil which is the most dangerous the strongest and the most cruel beast to meete with al that is on the earth for there is no force nor wickednes to bee compared vnto the same of the Deuil as Saint Paule doeth wel shewe Nowe seeing it is thus it is vpon good cause that Solomon saieth That it is not so dangerous Ephe. 6. 10 to meete with a Beare which hath newly lost her whelps then to haue to doe with a foole that foloweth his foolishnesse with a loose bridle and as touching our nature corrupted and malitious wee are al fooles and ledde by follie from the which wee can not neither wil be exempted but doe folowe it most hastily it foloweth therefore that we are verie fierce and cruel except that God by often admonitions rebukes threateninges and chastisements doe make vs soft and gentle And thus it is a verie dangerous thing to haue to doe with a man before that God hath regenerated and renewed him by his holie Spirite and hath mortified his members which are on earth If then wee bee not so vngentle nor so cruel as others it commeth not of our goodnesse but of the onely mercie Coll. 3. 50. of God whereby hee hath changed and softened vs. Furthermore let vs learne that follie is no smal vice but a wickednesse greatly furious by reason whereof the foolishe are vnequally yoked with other and thus they are forsaken of al the which is a great miserie for no man can dwel with them And as by Psal 5. 6. 18. 26. Collo 3. 12. their violence and crueltie they driue away other euen so God can not abide them in his presence And suche as they shew themselues towardes or against their neighbours euen so wil God shew himselfe towardes them againe Let vs then take heede to folowe Saint Paule which doeth admonishe vs thus Nowe therefore as the electe of GOD holie and beloued put on tender mercie kindnesse humblenesse of minde meekenesse long suffering forbearing one an other and forgiuing one an other if any man haue a quarrel to an other euen as Christ forgaue you euen so doe yee c. And in this sorte shal bee accomplished in vs The Woolfe shall dwel with the Lambe and the Leoparde shal lye with the Kid and Esai 11. 6. 7. the Calfe and the Lion and the fat beast together and a little childe shal leade them 13 Hee that rewardeth euil for good euil shal not departe from his house The worldlinges and carnally minded doe esteeme and pronounce a man to bee of a fainte courage when hee steppes not Exo. 23. 4. 5. Mat. 5. 44. Rom. 12. 17 1. Pet. 2. 9. foorth to be reuenged of his enemies and to yeelde them the like or woorse but God iudgeth cleane contrarie when he commandeth vs to doe good for euil vnto our enemies Whereuppon it followeth that they are woorthie and valiant which doe beare the iniuries and doe not render euil for euil but rather good for euil It foloweth also seeing that God hath commanded to doe good vnto our enemie that hee which yeeldeth euil for euil shal not goe vnpunished as a transgressour of the lawe although that in reuenging hee seemeth not to offende against natural light I say expresly he seemeth for in this place that which is called natural light are deuilishe darknesses with which the sensual man hath his mynde darkened and can not knowe howe patient hee shoulde bee and beare with his neighbours which fayle Nowe if God punish them which yeelde euil for euil by a stronger reason the vnthankful vngentle and cruel which oppresse those which haue done them good ought to looke for sharpe punishment Solomon doeth plainely shewe this same when hee sayeth Euil shal not depart from his house This is not alwayes seene with the eye for the Lorde doeth suffer the vnthankful and cruel to prosper in this worlde that they dispose and order their houses at their desires yea euen a long time in outwarde appearance but his vengeance ceaseth not for al that to be readie for to be executed at time conuenient openly the which he doeth vppon some later and vpon the other sooner sending them great troubles And yet he
and indeede after mans iudgement it is the best way that a man can take but the holy Ghost doth teach vs an other meanes cleane cōtrary to natural reson when he saieth by Solomon Hee that giueth to the poore This is much against naturall reason the which saieth that we must gather and hold fast for to auoyde pouertie She looketh not to that God can and wil doe she is blinde in the workes of the Lord and chiefly in those that he worketh according to his free promise the which notwithstanding are vnfallible for it is true He hath promised Deu. 15. 7. 8. 9 24. 19. Deu. 28. blessing to him that giueth vnto the poore wherevpon it foloweth well that he shall neuer want For blessing signifieth aboundaunce of riches and contrarily cursing signifieth want of riches miseries calamities and sorowes And after this signification Solomon threatneth the churlish and cruell the theeues robbers the couetous and insatiable throtes which regard the poore nothing pittifully nor haue any compassion of them he threatneth them I say that as they are not mercifull and suffer the poore to endure many griefes afflictions and sorowes yea and disdaine and abhor them and are rather ready to curse them then to blesse them and to trouble them then to maintaine them euen so shall God greeuously punish them and in diuers manners as Solomon doeth signifie rightly when hee is not alone contented to say that hee which hideth his eies shal be cursed but saieth also that hee shall haue many curses that is to say that he shall suffer many miseries But his greatest and chiefest wealth aboundance fulnesse that he giueth to the poore standeth not in aboundaunce of earthly blessings but as he is mercifull so doeth he obtaine mercie the which Mat. 5. 7. consisteth in this that God doeth not impute his sinnes vnto him but in forgiuing him doth count him alwaies righteous and maketh him to perseuer in righteousnes that hee may continue in vsing liberalitie Psal 112. 2. Cor. 9. Mat. 25. towardes his neighbours And for the full measure of his felicitie Iesus Christ counteth the almes done and giuen vnto himselfe that is giuen vnto the poore and doth promise to recompence it with the kingdom of heauen Euen so the woorst and greatest curses that shall fall vpon the churlish and cruell which care not to shewe mercie to the poore are not the sorowes that be suffered for want of earthly riches but because that God imputeth their Deu. 15. 5. Iames. 2. 13. Mat. 15. sinnes vnto them and condemneth them without mercie For because they haue despised the Sonne of God in his members therefore shall they bee sente into the fire that neuer shall bee quenched 28 When the wicked ryse vp a man hideth himselfe but when they perish the righteous encrease They that haue the election and free choyce of placing rulers and gouernours either in the Church for to preach the worde and to administer the Sacraments or in the common wealth for to minister iustice in rendring right to him to whome it appertaineth in maintaining the good and punishing the badde ought diligently to take heede to commit the same to such people as S. Paule teacheth vs writing to Timothie and Titus and Iethro and Moyses For if in such offices and authorities we raise vp wicked men or that they themselues rise vp vsurping the places and seates orders and degrees consecrated for to serue God and his people the good Exo. 18. 21. Deut. 1. 13. righteous holy and innocent knowe not where to become For so much it wanteth that they may haue audience for to pronounce that which shal be true and to declare what is lawe and right that rather they are constrained to flye and to hyde themselues because of the great searching that is made after them Many holy men haue tryed this true by experience and amongst other Moses Dauid Elias and other Prophetes and the Apostles of our Lord Iesus Christ who were persecuted from citie to citie and were not spared till they were cruelly and shamefully slaine And as they haue bin vsed so do the Papistes stil continewe the same against the folowers and such as hold the same trueth preached by the foresaide Prophetes Apostles And to leaue the Papists we know that of late in fresh remembrance there hath beene a company of wicked which bragged of holding the reformation of the Gospel which not only haue laboured to cause that the good righteous innocent and quiet should hide themselues but also had deuised to destroy them by treason to the end that they should haue no leysure to hyde themselues And therefore wee ought to take very good heede what people we raise vp to the seate of Iustice least we make thereof a denne of theeues robbers spoylers and murtherers Solomon doeth admonishe vs heereof saying When the wicked rise vp c. Wherin we haue to note first of al that he speaketh of the wicked in the plural number because the worlde is fall of them as the scriptures doe complaine thereof And also when the wicked rise vp many cleaue vnto them and shewe their wickednesse the which before they helde couered vnder the cloake of hypocrisie and of feare to be taken but when they perceiue themselues to be a great company then are they bold to followe their wicked enterprises to oppresse and torment the good and innocent then they thinke none can resist them nor let them to accomplishe fully their euil wil as it seemed wel vnto Pharao vnto Saule and vnto Achab to the Scribes and Pharisees to al the persecutors of the faythful Secondly let vs note that when he speaketh of the good wise iust and innocent which are not hearde so long as the wicked and their tyranny beareth rule and cannot tell where to hide themselues so that they are compelled to flye and not to be seene he saith not that men hide themselues for the number of them is so small in comparison of the wicked that as we haue already alledged once the scripture complayneth that there is none righteous none that vnderstandeth none that seeketh after God and therefore he saieth in the singular number a man hideth himselfe For as it hath beene saide the number is very small And euen so the Preacher concludeth Now that by the man that hideth Eccle. 7. 2◠himselfe we must vnderstand the small number of the righteous and innocent Solomon sheweth by the Antithesis he maketh saying but when they perish c. This is not to say that the destruction and perdition of the wicked is cause of the great number of the righteous for there is none but the grace of God which maketh vs righteous and that for Iesus Christ his sake whose righteousnes he imputeth vnto vs but it is that when we see the wicked are reiected and punished or otherwise we see their destruction manifest and that the vertuous and people fearing
c. And forasmuche as wee desire or that wee shoulde desire peace let vs vnderstande that forasmuche as Solomon is so careful to aduertise vs of this experience hee doeth thereby admonishe vs to put away wrath and anger and also to flye the company of angriemen which are sodeinely angred Thus dooing we shal liue peaceably with our neighbours and also haue peace with our God for hee loueth the peacemakers calling them the children of God And also hauing peace and seeking Mat. 5. 9. to continue the same with our neighbours wee wil abstaine from many iniuries outrages cruelties and oppressions whereunto they are readily giuē which rise vp in anger wrath against their neighbours as Solomon doeth pronounce saying A furious man aboundeth in transgression Whereupon foloweth that as hee maketh warre against his neighbours and oppresseth them euen so wil God pay them again and knoweth how to be reuenged on them in his wrath and anger the which he shal feele eternally for euer Therfore if we wil haue God merciful vnto vs let vs be soft and gentle vnto our neighbours folowing the admonition Cease from anger and leaue of wrath fret not they selfe Psa 37. 8. 1. also to doe euil 23 The pride of a man shall bring him low but the humble in spirite shall enioy glory A man riseth in pride diuers wayes First of al when hee is not contented with the state wherein God hath placed him being high Gene. 3. 11. or lowe but laboureth to rise vp higher as our father Adam as they which builded Babel as Absolom did in his fathers life time Secōdly 2. Sam. 15. when a man reioiceth and braggeth of his power as did Pharao King of Egypt and other infidel kings which vexed and oppressed the people of God Thirdly when we are pleased and reioice in our riches and contemne and despise the poore as did Nabal the husband 1. Sam. 25. Luke 16. of Abigail and the riche glutton Fourthly when we esteeme ourselues for the authoritie and credite wee haue with them which are of power and estimation as did Aman. Fifthly when wee perswade Hester 3. ourselues to bee wise and prudent by our trauaile and pollicie and other of such kinde Al those that be proude in any of these sortes continue not long in high estate but their pride doeth bring them downe as haue al the former aledged persons experimented and all those that shal be like vnto them shal fal also yea very sodenly as amongst other the poore Papistes which boast of their merites by the which they promise themselues to flie vnto heauen but forasmuch as in this sorte they renounce God for their sauiour and become sauiours to themselues they shal bee throwne downe to hel Wherefore let vs take heed we folow neither them nor those that haue bene named before least we goe to destruction with them and with the Deuil who is the Prince of the proud but let vs learne to acknowledge our God and father humble ourselues vnder him confessing with our heartes that wee haue nothing but of his onely goodnesse and liberalitie and be contented with the state wherin it hath pleased him to set vs and our good God of his grace and mercie wil when the time is come glorifie and magnifie vs. Solomon hath pronounced these thinges and not contented herewith he pronounceth yet againe the like saying The pride of a man c. And this is because it is verie harde Pro. 16. 18. 19. 18. 12 to beate into the minde of the proud that he ought to humble and cast himselfe down and also that the poore faithful which are contemned in the worlde haue great neede of comforte for to possesse Luke 14. 11 18. 14. the which let vs beleeue this present sentence the which agreeth with that which Iesus Christ our Lord saith 24 He that is partner with a theefe hateth his owne soule hee heareth cursing and declareth it not Albeit that wee come all from one father and one mother and that wee bee al of one fleshe and blood and that for this cause wee shoulde haue such fellowship in goods as wee should not suffer our neighbours to want neuer thelesse wee ceasse not to be partakers of the riches of this worlde and too appropriate and holde to ourselues that which commeth to vs so that we iudge them to be theeues that take any thing of that which we possesse against our willes and doe esteeme them as abhominable yea naturally because they bring vs hurte But that which ought to make them more detestable vnto vs is that they are disobedient vnto God who forbiddeth to steale For the honour of God ought to bee more precious vnto vs then al the gaines of the world Nowe albeit that we count the theeues for abhominable yet as there are theeues that perswade themselues or labour to put into their fantasie that it is not yl done to take goods where a man can find them euen so there are some which iudge that it is wickedly done to robbe and also if they can wil cause them to be taken and yet wil bee glad to haue part with the theeues as it is reproched vnto them that are such When the theeues and their partakers doe thus behaue themselues they wel Psal 50. 18 Esai 1. 23. Rom. 2. 21. thinke to make their profite and to mainteine themselues richly in this life and they thinke also that they haue verie great care for their soules because they labour to haue abundance of wealth to sustaine them Because the more they loue themselues the more they labour to gather riches and they thinke that in this sort they do wel make their profite but to make a temporal gaine that is not certaine for they may be robbed themselues as they haue robbed other neither can they long possesse them for they themselues are not of long continuance and yet during their life that which they haue stolne doth vanishe away either by excessiue expenses or after some other sorte that they looke not for they destroy their soules for euer and get shame so long as they liue the which they can not shake off nor purge them thereof Solomon signifieth this same saying Hee that is partener with a theefe c. The destruction of their soules is noted by the hating of the soule For no man preserueth that willingly which hee hateth but striueth to loose and to destroy it albeit neuerthelesse that the theeuse persuade themselues that their intent is not suche when they steale and gather the booti◠together and vse the same at their pleasure but indeed and truely they destroy their soules for theeues and robbers shal not inherite the kingdome of God The shame is marked when it is 1. Cor. 6. 10 saide He heareth cursing When the theeues and their partakers or accessaries are takē they are compelled to heare cried out vpon the theeues out vpon the
hee prayeth with an earnest affection without fayning and that he feeleth trulie and indeede howe he had greate neede that God shoulde assist and helpe him For also euery man of himselfe wanteth whatsoeuer is necessarie for him but there are none but the faithful which feele it truly and therefore they pray with a true affection of hearte Forasmuch as it is necessarie for vs in this life to walke holily and to haue victualls and foode and that after our decease and departure we cannot giue remedie and amende that which we haue done amisse and that the dead do nothing participate with the liuing Therfore the wise man requireth that God would graunt vnto Eccle. 9. 6. him that which he requireth before he die Wherein wee ought to learne that wee must not eate our bread with ydlenesse but to spende our time in good workes the which wee shoulde labour to obtaine by praiers and requestes for of ourselues wee can doe nothing It is God that worketh both the wil the deede euen of his good pleasure And because that the dayes of man are short that Phil. 2. 13. he vanisheth away as doeth the grasse and that there is none that knoweth certainly either the day or the houre of his departing out of this life we are taught that if we wil do wel before we dye wee must not deferre nor put of from day to day but with al care and diligence to giue ourselues vnto goodnes what age soeuer we haue and that in working wee shoulde not chalenge any thing vnto our free wil or free choice as if we had power of ourselues to gouerne vs but we must confesse that it is the grace and mercie of God that guideth vs as the wise man doeth shewe vs in this request by the which he asketh twoo things the which he now declareth saying 8 Remoue farre from me vanitie and lyes giue mee not pouertie nor riches feede mee with foode meete for mine estate When he saith that God hath created man vnto his likenesse ymage we ought to vnderstande that man at the beginning of his Gene. 1. 27. creation was pure and cleane was wise vpright and true as S. Paul also doeth giue vs the same to vnderstande hauing admonished vs to mortifie our earthly members c. He woulde haue vs to put on Col. 3. 5. 10. 12 the newe man which is renewed by the knowledge of God after the ymage of him that hath created him c. And for to shewe vs howe we should conserue this ymage in the knowledge of God he doth admonish vs Nowe therfore as the elect of God holy and Ephe. 4. 22. beloued put on tender mercy kindnesse humblenesse of minde meekenesse long suffring c. And according heereunto hee exhorteth vs to cast of concerning the conuersation in time past the olde man which is corrupt through the deceiuable lustes c. But men by their pride ingratitude are turned away from this knowledge and haue contemned it as a vaine thing and in steade that they were made excellent of God they are concerning themselues as beastes and in place that God had made them vpright they haue Eccle. 3. 18. 7. 30. sought many inuentions by the which they haue cast of the vprightnesse and excellencie that consisted in righteousnes wisedom holinesse and trueth And beeing thus spoiled in steede that they shoulde haue humbled themselues and bee confounded and ashamed they haue thought themselues to be wise they haue cōmended themselues as if they were saintes righteous and true but they are become vaine foolish yea madde and lyers so that it is not without cause why the scripture maketh diuers complaints of it And in this sort they haue throwne themselues into death from the which they in no wise of themselues rise againe neither also wil bee raised for Psal 4. 3. 39. 6. 62. 10. 116. 11. it is to the same that their corrupt nature doeth wholy tende and take his delight Nowe because we desire not death but do feare it and woulde gladly shunne it and cannot of ourselues therefore it is necessarie for vs to aske of God that he woulde purifie and clense vs from that which bringeth vs death that is to say frō our sinnes and misdeedes the which the wise man comprehendeth vnder vanity and lying and for the which we pray with him Remoue farre from me c. Wherin first of al he sheweth vs that if we wil truely pray vnto God we must confesse our sinnes vnto him as doeth the wise man requiring that it might please God to remoue farre from him vanitie and lying And in this maner he confesseth that hee is brutish and that if God did not take mercy vpon him he should be nothing but vaine foolish and to change the glorie of the incorruptible Rom. 1. 23. God into the similitude of the ymage of a corruptible mā The which conteineth lying for being ydolaters we do falsly vsurpe the name of God giuing the same vnto ydols And for this cause also the wise man hath ioined vanitie and lying together maketh but one thing of them both the which is the first of the twoo thinges that hee putteth into his request And also it is good reason that we should be careful first of al to serue God and to yeld vnto him only the honor and the glory which belongeth vnto him And the same wel to beginne we must abhorre ydolatrie the which is heere signified by vanitie lying And also the Prophets do cal ydols vanitie Esay 41. 44. 29. 44. 20 Iere. 2. 5. 11. 10. 3. 14. 15. 14. 22. 51. 17. 18 Rom. 1. 24. and lying though they vse not the like wordes yet those which they vse are of like signification Nowe it is not without cause that vnder vanitie which with vs is ydolatrie we should comprehend al sinnes for it doth beget them and bring them forth In al ages amongst al nations we haue seene and may yet stil see that the ydolaters euen those which are the deuoutest do giue themselues vnto dishonestie filthinesse vncleannesse vnto oppression and crucltie euen with an vnbrideled lust and desire And the Prophets also doe make great complaintes therof and doe reproche the ydolaters that they haue forsaken God and that they haue their handes full of blood If then wee wil beginne earnestly to serue God wee must beginne first to hate ydolatrie folowing the doctrine that Iacob gaue to his houshold and God in the beginning of his lawe Notwithstanding we might say that vanitie is the corruption and wickednesse Gene. 352. Exo. 20. 3. 4. wherein we are borne and that it is rooted in vs from our conception the which vanitie if wee yelde vnto and obey bringeth foorth his fruite to wit lying eyther in wordes or deedes or falsehoode The which fruite man bringeth foorth to the dishonour of God and hurte of his
fathers and to greeue and trouble their mothers the fathers and mothers ought to learne that they are heere taught too nurse and bring vp their children in instruction and doctrine of the Lorde And when also it is saide Thou shalt not speake euil of the iudges of thy people c. princes are taught to be careful too keepe Exo. 22. 28. their subiectes vnder 12 There is a generation that are pure in their owne conceite and yet are not washed from their filthynesse He complaineth of a vice that hath reigned of long time and wrought much euil that is that in place that we shold be displeased with our filthinesses wee haue praised esteemed them as if we were very pure and cleane and that there were in vs nothing to be blamed Cain had the like estimation of himselfe when he sayde My punishmēt is greater then I can beare The people in the time of Noe the messenger of righteousnes which had no repentance haue Gen. 4. 13 wel shewed they were cleane in their owne eies euen so haue those of Sodome done likewise in the time of righteous Lot which wold not receiue any exhortations and the Iewes which woulde not heare the preaching of the Prophets who rebuked thē in the name Gen. 19. 7 of the Lord as they are often reproched for it and the Scribes and Pharisees in the time of our Sauiour Iesus Christe who bragged of their righteousnesse and mocked our Lorde and blasphemed both him and his doctrine Now that these people haue fallen into this abhominable vice were greatly giltie before God the scripture doth declare vnto vs First ofal when God regarded not the offering of Cain Secondly Gen. 4. 5. 13. 13. when it is saide Nowe the people of Sodome were wicked and greeuous sinners against the Lord. Thirdly what haue I to doe with the multitude of your sacrifices Crie out with open throate Esay 1. 11. 58. 1. spare not tel my people of their transgression c. Fourthly yee are they which iustifie yourselues before men but God knoweth your Luke 16. 15 Mat. 23. 25. hearts c. Because of such hypocrisie which was vncorrigible great plagues folowed The worlde was destroyed by the flood Sodome and her neighbors were ouerthrowne with fire brimstone The Iewes were destroyed by warres and the remnant caried away captiue to Babilon And after the resurrection of our Lorde they were Mat. 23. 35. 24. 15. Luk. 18. 11 13. Iob. 14. 4. 15. 14. 15. 16 25. 4. 5. 9. brought into great desolation as he had foretolde as wee also see it And thus it is not without cause that the wise man complaineth thereof In this he admonisherh vs that we should not brag of our purenes as did the Pharises but that we should humble ourselues with the Publican and that with Iob wee shoulde confesse there is none that is borne of an vncleane seede that can bee made cleane What is man that he should be cleane and who is he that is borne of woman that can bee declared righteous And howe may a man be iustified with God or ho we can hee be cleane that is borne of a woman Forasmuch then as wee can not washe ourselues from our 1. Iohn 1. 8. 9 filthines let vs not therfore be so glorious as that we should thinke ourselues to be pure and cleane for if we say we haue no sinne we deceiue ourselues and the truth is not in vs. But if we confesse our sinnes he is faythful and iust for to pardon our sinnes and to clense vs from al iniquitie Let vs then bee ashamed of our sinnes but not to confesse them saying with Esay Wee are all as filthinesse and all our righteousnesse is as a polluted clothe c and with Saint Paule Esay 64. 6. Rom. 7. 14. Psal 51. 3. Psalm 51. 1. wee are carnal solde vnder sinne And in confessing them let vs praye with Dauid Haue mercy vppon mee OGOD after thy great goodnesse and according vnto the multitude of thy mercies do away mine offences c. When we shal do thus in good cōsciēce God wil accōplish his promise vnto vs that he hath made vs to wit that hee wil powre cleane water vpon vs and we shal be cleane c. Eze. 36. 25. And albeit that of ourselues we are not cleane for sinne dwelleth continually in vs haue neede dayly to aske pard on for our sinnes and offences yet if we truely humble ourselues as hath byn saide God wil accept vs for iust and cleane hauing sprinkeled our consciences with the precious blood of his Sonne And in this sort we shal not be cleane in our owne eies and yet wee shal be washed from our filthinesses by the grace and mercy of our heauenly father who wil impute vnto vs the righteousnesse of his sonne whom 1. Cor. 1. 30. hee hath appointed to bee our righteousnesse sanctification and redemptiō We must therfore with al humilitie confesse Iesus Christ to be suche least we be presumptuous and puffed vp with our own righteousnesse holinesse as Simon but let vs prostrate ourselues at his feete as did Marie Magdalen Thus doing we shal condemne ourselues and shal not be condemned but shal obtaine remission of Luk. 7. 37. 39 our sinnes though they be neuer so many Contrarily if we thinke there be any cleannesse in ourselues God wil blinde vs and giue vs vp vnto a reprobate sense as hee hath alreadie done the Iewes and Luk. 17. 10 the Papistes In place then of iustifying ourselues yea though wee had done whatsoeuer God commaundeth vs yet let vs say as Iesus Christ hath taught vs We are but vnprofitable seruantes c. 13 There is a generation whose eyes are hautie and their eyeliddes are lifted vp In the former sentence he hath reproued the hypocrites making a great complaint against them now he dealeth with the proude And albeit that pride ruleth in the deepenesse of the heart yet spareth he not to iudge therof marking it by the external and outward signes which come from the disposition inclination of the heart Neither must wee maruell though hee deale with the proude framing a complaint and accusation against them seeing that man of himselfe is nothing for God made him and not hee himselfe And although he be created according to the ymage and lykenesse of his Creatour neuerthelesse he is made of the dust of the earth and it is Gen. 2. 7. 3 19. saide that hee is dust and shal returne to dust againe And as he is nothing of himselfe euen so also hath hee nothing of himselfe so that we may wel say vnto the proude Wherof commeth it that earth and dust is proud and What hast thou that thou Eccle. 10. 1◠1. Cor. 4. 7. hast not receiued and if thou hast receiued it why doest thou boast as though thou haddest not receiued it For the proud
promised fauour vnderstanding the which aboue al things are to be desired nothing to be esteemed more Nowe first of al when fauour is promised vs for binding mercy and trueth vpon our neckes we must vnderstandâ— that what obedience soeuer we giue vnto the law of God yet hee cannot be our bondman for albeeit wee may deserue of men that they should be pleased with vs and that they stand bound by our mercy shewed towards them yet we can neuer be so faithful vnto God trusting in his goodnes but there wil be some doutfulnesse distrust incredulitie mixed therwith for the which we wel deserue to be forsaken of God And indeed we should be forsaken except he made vs finde fauour in his sight Likewise though it were so that wee were perfite in fayth yet coulde wee not boast ourselues to deserue seeing al the strength we haue or may haue is the gift of God Secondarily the vnderstanding that wee haue by the word of God which we kepe by faith obedieÌ„ce is called good because it bringeth foorth good frutes to the honour and glorie of God to the profit of ourselues and neighbours Contrarily the vnderstanding that is gotten by mans wit and naturall reason by doctrines traditions of men cannot haue this title of goodnes For though it be highly esteemed in the world yet sith it is reproued of God by him couÌ„ted foolishnes we ought to reiect it as vaine and vnprofitable yea as hurtful for it comes of the 1. Cor. 1. 3. 19 20. 3. 19. Rom. 8. 6. fleshe the desire whereof is death Therefore if wee wil auoyde death let vs not folowe the wise worldlinges but let vs rather choose to bee despised of them as fooles so shall wee bee wise in Gods sight Thirdly when wee are commanded that through trueth and mercy wee shoulde finde fauour and vnderstanding in the sight of God and man it is first shewed vs that the keeping of Gods commandements doeth not stande onely in outwarde woorkes as hypocrites doe falsely beleeue but euen as God seeth the harte and iudgeth the secret thoughts of men herewith that our words and outward workes are no whit hid from him so also al our affections purposes counsels thoughts minds are before Heb. 4. 12. him It foloweth that if we wil please be wise before God we must haue al our affections so ordered that hee bee in no wise offended by theÌ„ so that with al our inward parts we should be giuen to meditate his law keepe his commandements Further it is shewed vs that as God hath not created the inwarde parte of maÌ„ only but the visible earthly body also so he would not haue it vnprofitable but would that we should bestow it about his seruice not that he hath need therof but loke what we do through our bodies to the edifying profit of our neighbours according to his woorde he counteth it done vnto himself And this is the cause why Solomon would haue vs finde fauour good vnderstanding Rom. 12. 17. before men and that S. Paule counseleth vs to procure things honest not only before God but also before meÌ„ The which seemeth to bee very harde for there is no people so detestable before men as they that are giuen to goodnes NotwithstaÌ„ding they find fauour vnderstanding in the sight of men as Solomon coÌ„mandeth them so much as they can according to this holy word For euen the vngodly which often do them hurt wrong are oâ—â—rcome in their consciences that they be iust confesse no les as Pharao towards Moses the people of Israel Saul towardes Dauid Fourthly albeit wee must seeke the fauour both of God men yet is it not to say that it is lawful for vs to labour to please Gal. 1. 10. Mat. 6. 1. men or seeke to bee praised of them Finally sith that through mercie and truth wee obteine fauour in Gods sight it followeth that if we be infidels and vnmerciful we deserue to bee abhorred counted fooles both before God and men though by our carnal vnderstanding by our subtilties and enterprises wee obteine the fauour of the worlde 5 Trust in the Lord with al thine hart leane not vnto thine owne wisedome 6 In al thy wayes acknowledge him and he shal direct thy wayes To the ende that wee may the better knowe howe to guide ourselues Solomon doeth expounde the lawe vnto vs by partes giuing vnto vs diuers commandements And first of all to the intent we shoulde not bee forsaken of truth but thereby might find fauour before god he would haue vs to trust in the Lord wherby we should be assured he loueth vs as a good father doth his children therefore that he desireth nothing but our prosperitie saluation and wil not suffer vs to perishe This assurance is giuen vs by the worde the which doeth set foorth the good wil of God towardes vs. Solomon saying thus Trust in the Lorde woulde haue vs to lay holde by faith vpon the promises of God beeing certaine that God wil not nor cannot goe against them for hee is the vnfallible truthe likewise that no power can let him to keepe promis for he is the almightie whose counsel shal stand for euer and his whole wil shal be fulfilled Nowe hee sheweth vs that it is Esa 46. 10. not ynough to heare and talke but he requireth the hart And hee teacheth vs that it is not lawful to apply our harts to the lustes of our flesh and worldly pleasures for hee requireth the whole hart saying Trust in the Lorde with al thyne hart In this hee teacheth vs that which Moses teacheth in the twoo first commandements Ex. 20. 2. 3. 4 Thus our hartes must not bee parted to giue one portion vnto God and the other parte some where els that were to giue a companion vnto God the which hee cannot abide And because that diuers not esteeming the woorde of God the which ought to bee the wisedome and vnderstanding of his children seruantes doe dreame and forge in their braines diuine seruices whereby they thinke to honour God labouring much there abouts Solomon to withdrawe vs from this abuse and foolishe presumption doeth warne vs that to trust in God with all our harts we must not leane to our owne wisedome as Moses warneth the children of Israel By this wee may iudge that there are Deu. 12. 8. but a fewe which trust in the Lord as they ought for the greatest part of the world doe set their hartes on other thinges then on God and many also wil serue him after their owne fansie And this is through ignorance and contempt of the woorde that they fal into such beastly blockishnes as S. Paul saith For God also punisheth Rom. 1. 21. their vnthankefulnes in blinding and giuing them vp vnto a reprobate minde Moreouer considering wee cannot trust a man except we loue him