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1 My sonne, forget not my doctrine, but let thine heart keepe my precepts.
2 For they shall heape vpon thee length of dayes, and yeares of life, and peace.
IN this third chapter, Salomon exhorteth and instru∣cteth his sonne the third time. In the entraunce thereof, he prepareth him by a generall preface, to receiue the speciall commandements following. In the first verse he warneth him to looke to two points, the one, that he forget not his doctrine, the other, that
he keepe his precepts. They are sayd in the Scripture to forget the word, who either let good lessons slip out of their memories, as the Disciples of our Sauiour oftē did his sayings, or put not the truth into practise, as that naturall man of whom Iames speaking, saith, that he looketh his face in a glasse, and immediatly forgetteth of what fashion it is. Now, on the other side, they are sayd to keepe the word in their hearts, who lay vp whole∣some instructions in their remembrance, & practise it in their liues, being like herein to the thrifrie hous∣holder, who treasureth vp his goods, or to the good ground, which keeping the corne, in time conueniēt bringeth foorth frute. Great rewards are promised in the second verse vnto those, who obey good admo∣nitions. First of all, a promise is made vnto them of long life, the root wherof is to be found in the fourth commandement of the morall law. Secondly a pro∣mise is made also of peace, that is to say of prosperi∣tie, euen in these outward things; for godlinesse hath the promises both of this life & the life to come. But here (may some say) how are these promises perfor∣med, seeing oftentimes the wicked liue as long or longer then the godly, and enioy outward blessings more then they? To answer briefly vnto this doubt, first the promises of God touching outward blessings are not absolute or simple but conditional. Secondly, the obedience of the godly is not full but in part, and therefore no maruell it is, if in part onely they are made partakers of outward blessings. Last of all, the Lord giuing his children, in heauen, eternitie and glorie, performeth a great deale more, then here he doth promise.
3 Let not mercie and truth forsake thee, bind them about thy necke, write them vpon the table of thine heart,
4 And thou shalt find fauor and good suc∣cesse
before the eyes of God and man.
In these verses, two points or precepts are summa∣rily propounded, which throughout the whole chap∣ter afterward are seuerally handled. To be briefe, herein two vertues are commended, and two rewards promised vnto the practise of them. The former ver∣tue is mercie, whereby, all sorts of duties seruing to the benefiting of mē, are to be vnderstood, as almes, visiting of the fatherlesse and widowes, and such like. The later is truth, vnder which gift, faith vnfained & sinceritie in all actions, is comprehended. For indeed the end of the law (as Paule speaketh to Timothie) is loue out of a pure heart, and a good conscience, and faith vn∣fayned. And behold (saith Dauid in the Psalme vnto the Lord) Behold thou art delighted with truth, and in secret hast made wisedome knowne vnto me. Now, euen as signes & frontlets which are bound about the face or neck, are alwayes present: so both these vertues must al∣wayes be meditated on and practised. Again, as notes or letters written in paper or grauen in mettall, con∣tinue: so these graces must continually be thought on, and firmely written, not in paper or in stone, but in the fleshly tables of our hearts. The self same thing is here signified, which is set downe in Deuterono∣mie, where it is sayd, lay vp these my words in your hearts and minds, and bind them for a signe on your hands, & place them betweene your eyes. A like phrase is vsed by the A∣postle Paule to the Corinthians, and by the author of the Epistle to the Hebrewes. The rewards promised to the forenamed vertues being also two, the former of them is fauour, whereby is meant the well liking of the Lord, before whose eyes the hidden man of the heart in the incorruptiblenesse of a gentle & meeke spirit, is much worth and most amiable. The later re∣ward is good successe, that is, prosperitie and accepta∣tion among men, who are wont to loue and recom∣pence
such as do them good. This promise then is all one in a manner with that which the Apostle Paule setteth downe in the Epistle to the Romanes, where speaking of righteousnesse, peace and ioy in the holy Ghost, he saith, that he which in these things serueth Christ, pleaseth God, and is acceptable to men.
5 Trust in the Lord with thy whole hart, but leane not vnto thine owne vnderstanding.
6 In all thy wayes acknowledge him, and he will direct thy pathes.
The first particular dutie which we are exhorted to performe to the Lord, is herein set downe. Trust in the Lord with thy whole heart, doubt not of Gods fauour in Christ, or of the truth of anie of his promises, but leane not vnto thine owne vnderstanding, on the contrarie side, thinke not by thine owne pollicie to auoyd euils, or to attaine vnto good things. For in deed so long as we put any confidence in our owne gifts, we can ne∣uer truly or surely relye on God alone, or looke for helpe from him onely. Yea that which is more, the wisedome of the flesh is enmitie to God, and the na∣turall vnderstanding of man, is not able to compre∣hend spirituall mysteries, but disputeth against the plaine truth of Gods word or promises. In all thy wayes acknowledge him. In all the actions of thy life, set the Lord onely before thee, aske counsell what is best to be done at his word, calvpon him by prayer, giue him thankes, and referre all things to his glorie. And he will direct thy pathes. The Lord will blesse thy counsel and enterprises. For it can not be, but that we must needes find God an approuer and defender of those actions and courses, which we attempt and go about in his name and feare, hauing him for our author and captaine.
7 Be not wise in thine owne eyes, feare God
and depart from euill.
8 So health shall be vnto thy nauell, and moisture vnto thy bones.
In these verses, we haue the second dutie of pietie commended vnto vs. Be not wise in thine owne eyes, folow not thy corrupt reason, neither in matters of religiō, nor in the ordering of thy life and conuersation, but follow the line of Gods word in all things. For indeed conceipt and selfe loue, causeth men to erre most grossely, and to thinke they do very well, when they do very ill, as also to be secure in their sinnes, yea to defend them selues in their most wicked deedes, as may appeare in Saules offting of sacrifice, and sparing of Agag. Feare God and depart from euill. Be not so bold as to worship God after thine owne conceipt, but follow the direction of his word & reuerence his ma∣iestie, who will grieuously plague thee, if thou conti∣nuest obstinately in thy wil-worship or euill course of life. Wherfore, if thou hast bene ouertaken with any sinne, forsake it, because thou canst not please God nor do good, before thou hast departed from that which is euill. So health shall be vnto thy nauell, and moy∣sture vnto thy bones. When thou confessest and forsakest thine iniquitie, then if thou art visited with sicknesse or any aduersitie, thou shalt be restored to health, & enioy the welfare both of bodie and soule. The Pro∣phet Dauid felt the experience hereof in his own per∣son: for all the while that he kept close his sinne, his humors were turned into the drought of summer, but when he made it knowne, or confessed it, then the Lord tooke away the punishment of his iniquitie, so that on the contrary side, there was health to his nauell, and moisture to his bones.
9 Honor God with thy substance, and with the first frutes of thy whole increase,
10 So shall thy barnes be filled with plenti∣fulnesse, and thy wine presses breake in sunder with new wine.
These verses containe a precept, wherin the third dutie of godlinesse is prescribed. Honour God with thy substance, by outward signes of thankefulnesse, as by paying of tithes, and by bestowing thy goods on holy vses, declare and expresse that reuerence and ac∣count, which thou hast the Lord in. Albeit, where a∣bilitie is wholy wanting, the Lord is content with the inward thankfulnesse of the mind alone: yet he wold haue those who are rich or of abilitie, to declare the gratitude of their hearts, by outward testimonies and frutes of obedience. The ninth verse is nothing else in summe, but a repetition or exposition of that sta∣tute of the Lord in Exodus concerning the paying of first frutes and such like oblations to him. For in the foure and thirtith chapter of that booke and the sixe and twentith verse, Moses saith to the people of Is∣raell from the Lord, bring all the first frutes, the first frutes of thy land, into the house of Iehouah thy God. Now albeit we are not at this time tyed as the Israelites in olde time were, to bring our corne and wine into the Tē∣ple to be offred, or beasts to be sacrificed, or the first borne to be redeemed with a summe of money: yet we ought to honor the Lord, by bestowing our goods on holy vses, as on the maintenance of the ministerie and the reliefe of the poore. For this cause Paul saith to the Galathians, let him which is instructed in the word, minister to him who instructeth him in all things. Be not de∣ceiued, God is not mocked. Now, wheras here we are ex∣horted, not onely to honor God with our substance, but with the first frutes, or (as the word also impor∣teth) the chiefe of our increase: this sheweth, that it is not inough for vs, when God hath giuen vs abun∣dance to bestow onely a litle and that of the worst of
our goods on good vses, no, but we must be verie franke and liberall, sowing plentifully, that also we may reape plentifully. Truly, if any be indued with zeale or faith indeed, they will not be sparing or nig∣gardly, but very forward & bountifull in those things, which appertaine to the Lord. An example of the truth hereof we may haue in Abel: for whereas Moses affirmeth, that Abel did offer a gift to the Lord of the first borne and fattest of his flocke, the Apostle vnto the Hebrewes plainly teacheth, that he by faith offe∣red a greater sacrifice to the Lord then Cain, insinua∣ting that because Abel beleeued in God, he cared not what cost he bestowed on his worship. The pro∣mise which in the tenth verse is made vnto those who honour the Lord with their goods, importeth thus much, that such shall not want in this world or the world to come, but enioy store of all good things. Worldly people commonly think, that if they bestow much on good vses, they shall go a begging: and, that whatsoeuer goeth that way, is lost. But here we are taught, that by our liberality toward the maintenāce of Gods seruice, we do not onely not loose, but gaine much to our selues. For rhis cause the prophet Ma∣lachie speaketh thus to the people of Israell, bring your tithes into the treasure house, that in mine house there may be foode, and trie me now herein saith the Lord of hosts, whether I will not open to you the windows of heauen, and bring forth a blessing without measure.
11 My sonne, despise not the chastisement of the Lord, neither faint vnder his correction,
12 For whom the Lord loueth he correcteth, and he scourgeth euerie sonne whom he recei∣ueth.
These sentences wherein a fourth dutie of piety is
commended, containe partly an exhortation vnto patience, and partly a reason enforcing the same. My sonne, despise not the chastisement of the Lord, make not light account of the Lords visitation, either imputing it vnto chaunce or fortune, or suffering it to passe without any frute or profit to thine owne soule. Nei∣ther faint vnder his correction. Torment not thy self with griefe, languish not nor pine away, quaile not nor shrinke vnder the crosses which the Lord layeth on thee, be they neuer so many, so great, or so continual. For whom the Lord loueth he correcteth, for the Lord of∣tentimes suffering his enemies to go vnpunished in this world, in great fauor chasteneth his friends as it were, that they should not perish with the world. And he scourgeth euery sonne whom he receiueth. The Lord also schooleth by aduersitie euery one whom he admit∣teth to be his spirituall sonne or daughter.
13 Blessed is that man who findeth vvise∣dome, and the man that getteth vnderstanding,
14 For the marchandise thereof is better then the marchandise of siluer, and the reuenue thereof, [is better] then gold.
15 Shee is more precious then pearles, and all thy delites are not to be compared vnto her.
Nowe the wise king returneth to commend that wisedome, whereof he hath before intreated. Blessed is the man who findeth wisedome, happie is he who attay∣neth to the knowledge of God, and the man that getteth vnderstanding, happie is he that commeth vnto the practise of Gods will, for the marchandise thereof is &c. for the gaine which is gotten hereby is exceeding great, seeing wisedome preserueth the life of a man, and bringeth him vnto saluation. She is more precious thē pearles, &c. To conclude, wisedome is also more ex∣cellent and more pleasant, then all the treasures or
pleasures of this world, which are but dung in regard of the excellent knowledge of Iesus Christ.
16 Length of dayes is in her right hand, in her left hand riches and honor.
17 Her vvayes are the vvayes of pleasant∣nesse, her pathes are all [pathes] of peace.
18 Shee is a tree of life to them that lay hold on her, and they vvho keepe her are blessed.
The gifts which wisedome bestoweth on men are rehearsed in these verses. Length of dayes are in her right hand, wisedome giueth long life, yea immortalitie to those who seeke after her, whilst in the meane season the vngodly perish by vntimely death, some of them wasting their strength by adulterie, some of them o∣uerwhelming their stomachs with drinke, some con∣suming their hearts with enuie, some breaking their galles with anger, some being slaine in frayes, some executed by course of lawes, finally some being cut of by the immediate hand of the Lord him selfe. In her left hand riches and honor. Moreouer wisdome as a boū∣tifull Queene, giueth to them who obey her, not on∣ly long life, but worldly wealth and earthly glorie, or at the least spiritual graces which are durable riches, and eternall saluation, which is a crowne of immor∣tall glorie. Her wayes are wayes of pleasantnesse, her pathes are pathes of peace. Furthermore wisedome worketh ioy in the holy Ghost, so as that the spirituall worshipper of God not onely practiseth the word of God with delite, or meditateth therein with exceeding cōfort, but seeleth certaine sugred motions of the spirit, to∣gether with peace, that is to say inward and outward quietnesse, so that the godly wise man is at rest with∣in him selfe, and moreouer through the fauor of the Lord, findeth good successe in all things, & prosperi∣tie. The stones of the streete and the beastes of the
field are in league with him, who walketh vprightly. He that is vnder the shadow of the Almightie shall not neede to feare the arrow nor the noysome pesti∣lence. Now, because it would be endlesse to prose∣cute in this sort, all the particular frutes which wise∣dome worketh in her children: Salomon concludeth that, which was affirmed in the beginning, with an effectuall and excellent sentence, saying, She is a tree of life to those who lay hold on her, and they who keepe her are blessed. That is to say, she saueth mens soules, and ma∣keth them immortall. Looke then, what a manner of thing the tree of life in Paradise was, which was a signe of Gods fauour: or the tree of life shewed to Moses in Marah was, which sweetened the bitter and deadly waters: or the tree of life seene by Iohn in a reuelation was, which brought foorth twelue frutes, and the leaues therof were for the curing of the Gē∣tiles: or to conclude, any liuing or good tree is, which bringeth foorth frute whereby men may liue: such a thing is the wisedome of God, which sealeth vs vnto our election, bringeth foorth in vs the frutes of san∣ctification, purgeth out our corruption, and maketh vs partakers of saluation.
19 The Lord, by wisdome hath founded the earth, he hath established the heauens, by vn∣derstanding.
20 By his skill, the depths haue bene cleft in sunder, and the clouds aboue droppe downe the dewe.
In these sentences the praises of wisedome are en∣larged by the mētioning of those great things, which therby the Lord hath wrought in the world. It ought not to seeme strange vnto any, that Salomon hauing before considered wisdome as it is possessed by man, now proceedeth to speake of it, as it lodgeth in the
bosome of Iehouah, euen the first person in the Tri∣nitie, for so this name is taken in this place. The riuer and the fountaine are both of one nature, and when pure water hath bene looked on in the streame, it is a pleasaunt thing to behold it in the conduict head. Now, Iesus Christ the wisedome of the Father, wor∣king together with him, is here shewed to haue wrought foure excellent workes of wonder. The first is, the founding of the earth, which being made of no∣thing, and being vpheld by nothing saue onely by the power of God, and yet being also the mother & pillar of all things, must needs be a foundation and ground∣worke of singular skill and cunning. The second is, the establishing of the heauens, which declare the glorie of God as the Prophet speaketh. The heate of the sun, the moisture of the moone, the influence of the stars, the motions of the celestiall globes, are manifest proofes of vnderstanding incomprehensible. If we maruell at the litle clockes which are made by the art of man, how much more may we iustly wonder at the skie, the diall of the world? The third is, the cleauing of the deepes in sunder. As the mercie of God appeareth herein, that the earth as a nurse giueth waters as milke, to quench the thirst of the creatures: so his wisedome doth no lesse shew it self, in that a passage is made in the ground and hardest rockes, for soft and moyst waters to pierce through & to rise vp by. Now to come to the last effect of wisedome, the Lord in causing the vapors to ascend out of the earth, to the end that being distilled in the aire, they might fall downe as honie drops on the ground beneath: decla∣reth his rare and singular art and cunning. Not with∣out cause then is this reckened among the workes of diuine wisedome, that the clouds aboue drop downe the dew, whereby the withered plants are refreshed, and the parched earth is cooled. And yet all this while, nothing is sayd of the frosts, of snow, of haile, of o∣ther
meteors or creatures, wherein the great power of the singular wisedome of God appeareth. But the summe of all that doctrine which in these sentences is taught, is, that by the sonne of God all things were made, and are continually gouerned and preserued.
21 My sonne, let not these things depart frō thine eyes, keepe true wisedome and counsell,
22 And they shall be life vnto thy soule, and a grace vnto thy necke.
23 Then shalt ••hou go on thy way securely, and not stumble with thy foote,
24 If thou shalt lye downe, thou shalt not be afrayd, but whilest thou restest, thy sleepe shall be sweete.
25 Thou shalt not be afrayd of any sodaine terror, or of the destruction of the wicked, when it commeth,
26 For God will be present with thy trust, and keepe thy foote from being caught.
Salomon commeth now, to apply that doctrine tou∣ching the excellencie of wisedome, which he hath taught in the verses going before. In the one & twen∣tith verse, he giueth his sonne an admonition: in the rest, he sheweth him the frutes which he shal receiue by obeying his instructions. My sonne, let not these things depart from thine eyes, keepe true wisedome and counsell or aduisement. Euen as they who loue any thing, continually and constantly set their eyes on that wherewith they are enamoured: so cast thine eye alwayes and perpetually meditate on, that hea∣uenly wisedome which descendeth from aboue, and is contrarie to that false and fained wisedome, which is earthly, sensuall and deuillish. And they shall be life
vnto thy soule, and a grace vnto thy necke. So, by the word of god & his spirit, thou shalt be nourished in this life vnto eternall life, yea thou shalt also be made parta∣ker of the ornaments of this life and the life to come, shining as a starre on earth and in heauen. Then shalt thou go on thy way securely, and not stumble with thy foote. So, prospering in thine affaires, thou shalt be free frō the arrow that flyeth by day, neither shalt thou com∣mit any such wickednesse or incurre any such danger or trouble, as that thou shalt fall, or at the least with∣out rising againe. If thou shalt lye downe thou shalt not be afrayd, but whilest thou restest, thy sleepe shall be sweet. So not onely abrode but at home, not onely in the day time but in the night season (when troubles most stir in the heart and enemies practise mischiefe) thou shalt be safe and without dread or perplexitie of spi∣rit. Thig is that which the Prophet speaketh of in the Psalme when he saith, that the Lord giueth his beloued sleepe. Neuerthelesse true it is that sometimes the Lord holdeth the eyes of his children waking, as he did Danids, & troubleth them with fearefull dreames as he did Iob, but when he dealeth thus with them, it is either to chastise them for their offences, or to try their faith, or to stirre them vp to prayer, or to warne them of some thing to come to passe. Otherwise, or∣dinarily they take most sweete naps, yea euen then oftentimes, when they are in greatest troubles. The case standeth otherwise with the vngodly, who neuer lightly haue peace, but are as a raging sea, onely ex∣pecting temporal iudgements and eternall condem∣nation. Hence it commeth to passe, that euen in the night season whilst they are a sleepe, horrible dreams affright them, as may appeare in Nebuchadnezzar, and afterward grieuous interpretations thereof arise in their hearts, as is manifest by that exposition, which one of the Midianits gaue of his neighbours dreame, when Gedeon made warre against that people. Thou
shalt not be afrayd of any sodaine terror, nor of the destru∣ction of the wicked, when it commeth, for God will be present with thy trust, and keepe thy foote from being caught. To cō∣clude, so, when thousands shall fall on thy right hand or ten thousands on thy left, when some pestilence or sword, or other plague shall sweepe away the wicked, thou shalt be of good courage, or at the least haue no cause to feare. For not mortall men onely, no nor celestiall Angels alone, but the Lord him selfe shall stand by thee to defend and succour thee, vpon con∣dition that thou put thy trust in him. True it is, that the godly are sometimes enwrapped in those commō calamities, which befall the wicked: but alwayes as the Apostle speaketh, they receiue the reward of their faith, euen the saluatiō of their souls, for which cause they may be alwayes secure.
27 Withhold not the good from the owners thereof, when it is in the power of thine hand to do it.
Now, Salomon commeth to prescribe those duties, which properly belong to the second table of the law, as the former did to the first. In this verse, he char∣geth his sonne, in no case to keepe backe from other, the things which are due vnto thē, in regard of their necessitie or of right which they haue therunto. The borrower is then to repay his debt to the lender, the finder to restore that which he hath taken vp, to the looser, he which hath receiued anie thing into his custodie, is to bring it forth to him who reposed trust in him, the maister is to pay the seruant his wages, finally euery one is to practise that precept of the A∣postle, owe nothing to any man, but to loue one another.
28 Say not vnto thy neighbour, go thy way and returne, to morrow I will giue thee, when the thing is with thee.
Herein, euery one is commaunded, in no case to differre the doing of good deeds. Three causes there are, why gifts should be giuen and helpe lent to our neighbours, without delay. The first is, for that the Lord loueth a chearefull giuer. The second, that whi∣lest we differre our helpe, the soules of our brethren may faint, or their bodies perish. The last is, that de∣lay is a signe of an vnwilling mind.
29 Practise no euill against thy neighbour, when he dwelleth peaceably by thee.
Treachery or practising of mischiefe against those who dwell in the same place with vs, is here forbid∣den. Iniurie is to be done to none, but to do wrong to a friend or neighbour, yea to deuise or practise mischiefe against one that abideth in the same town or citie with vs, and therein carieth him self quietly, is aboue all things to be auoyded, as a sinne most o∣dious vnto God and man. Dauid pondering the grie∣uousnesse of this iniquitie, wisheth, that if he had committed it, then the enemie might take his soule, and lay his honor in the dust. Neuerthelesse, manie now a dayes exercise this craft as it were, onely ben∣ding their wits how to draw into trouble, such simple and harmelesse people, as dwell where they do.
30 Striue not with any man causlesse, when he hath done thee no harme.
Quarrelling or brabling is condemned in this in∣struction. The meaning hereof is thus much, in any case neither prouoke to wrath nor molest him, who medleth not with thee, nor hath anie way offended thee. It is lawfull to conferre priuatly, or to complain to a magistrate, of a wrong offered. But to lay blame on any one who is not faulty, or to accuse an innocer person, or to contend with one who is quiet, is to o∣uerthrow all humanitie and societie. Iosia wold needs take vp the sword against Pharao Necho, but he peri∣shed
by it. Now, whereas here it is sayd, when he hath done thee no harme, these words containe no warrant of priuate reuenge, or of wreaking our anger vpon e∣uerie one who giueth vs iust occasion of offence, but a reason prouing that we are not to striue with a man causlesse, whereof this is the summe, that it were an vnreasonable thing to molest those, who haue not deserued to be molested.
31 Fret not at a troublesome man, neither chuse any of his wayes,
32 For the froward is abhomination to the Lord, but his secret is with the vpright.
33 The curse of God is in the wicked mans house, but the dwelling of the righteous is bles∣sed.
34 Surely he will scorne the scorners, but he well giue grace to the humble.
35 The vvise shal inherit honor, but shame shall take avvay fooles.
In this conclusion of the chapter, first, and exhorta∣tion not to enuie the wicked is contained. Secondly, sundrie reasons are set downe, both enforcing this admonition, and those, which before haue bene gi∣uen. Fret not at the troublesome man, neither chuse any of his wayes, Neither grudge at the rage or power of anie who annoyeth thee or other, neither be drawn aside by his prosperous estate, to like of his doings. or to fawne on him. For the froward is ahhomination to the Lord, but his secret is with the vpright. For first of all, God ab∣horreth the obstinare as his enemies, shunning them also as filthie excrements or serpents, but he hath a secret fellowship with the godly as his friends, visi∣ting them in troubles, bestowing his blessings on thē, talking with them by his word, and drawing neare
vnto them by his spirit. The curse of God is in the wicked mans house, but the dwelling of the righteous is blessed. Se∣condly, God doth plague the house of the wicked, o∣uerthrowing their habitations by tempests, putting griefe into their hearts, and sending diseases on them and theirs: but in the meane season, he blesseth the righteous in their goods, their bodies, their soules, & the places wherein they keepe. Surely, he will scorne the scorners, but he will geue grace to the humble. Thirdly, the Lord resisteth the proud, crossing their enterprises, ouerthrowing their estates, powring on them tem∣porall and eternall plagues; but he honoureth the lowly, enduing them with outward blessings, the in∣ward gifts of his spirit, & immortall glorie. The truth hereof may appeare in the examples of the builders of the towre of Babel, Pharao and Nebuchadnezzar, on the one side: and in Abraham, Iob, Iohn the Baptist, Elizabeth, and the Virgine Marie, on the other. Now, they are called lowly, who willingly submit thē selues to the Lord, neither refuse any thing, which either by the word of God, or his prouidence, is imposed on them. The wise shall inherit honor, but shame shall take away fooles. Last of all, they who are wise vnto the Lord and their owne saluation, shall be aduaunced to account and estimation, if not in this life, yet in the world to come, where they shall be crowned with euerlasting glorie: but as for those fooles, who contemne Gods word and follow their owne fancies, the Lord will make them spectacles of vengeance & shame, either on earth, or at the day of iudgement, in hell. If then the enemies of God may be pitied by the faithfull, for these causes the godly are rather to take compas∣sion on them, then either in regard of their rage to be moued to anie passion, or in respect of their pros∣peritie which lasteth but a while, to follow their ini∣quitie, which shall be punished for euer.
James 1.23.
Luke 8.15.
or Goodnesse, or bountie.
1. Tim. 1.5.
Psal. 51.8.
Deut. 11.8.
2 Cor. 3. Heb. 8.
Rom. 14.18.
1. Sam. 13.9. Item 15.13.
Psal. 32.2.3 4.5. &c.
Gal. 6.6.
Gen. 4.4.
Heb. 11.4.
Mal. 3.10.
v ce ab I turne scourgeth, rea∣ding it rather ca ab as the Apo∣stle did Heb. 12.6. & as the same word is vsed Iob 5.17. where see thee roote of this instruction.
See this place of Scripture am∣plified & applied Heb. 12.5.6.
Ecclesiafies. 7.13.
Mat. 13.46.
Psal. 19.10. Phil. 3.8.
Mat. 11.30. 1. Ioh. 5.3.
Phil. 4.7.
Gen. 3.22.
Exod. 15.25.
Reuel. 22.2.
Psal. 104.23.
Ioh. 1.1.
Iames 3.17.
Psal. 127.2.
Psal. 77 4. Job. 7.14.
Dan. 2.1.
Iud. 7.13.14.
See the roote of these sentences Iob 5.21. Psal. 91 and the vse ther∣of Phil. 1.28.
1. Pet. 1.9.
See the ground hereof Exod. 22.7.22.14.
Rom. 13.8.
Psalm. 7.4.
Trecherie.
or A man of violence or op∣pression.
Iames 4.10. 1. Pet. 5.5.
See the root herof Psal. 37.25. Iob. 5.3.