Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	evil_a	good_a	will_n	3,297	5	6.8462	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19309	A godly and learned exposition vppon the Prouerbes of Solomon: written in French by Maister Michael Cope, minister of the woorde of God, at Geneua: and translated into English, by M.O.; Sur les Proverbes de Salomon. English	Cope, Michael, fl. 1557-1564.; Outred, Marcelline.; Fleming, Abraham, 1552?-1607.	1580 (1580)	STC 5723; ESTC S108673	1,131,578	1,352

which we owe them Let vs then take heed wee doe not as those which S. Iames reproueth saying For if a brother or a sister be naked destitute of dayly food and one of you say vnto them depart in peace warme yourselues fil your bellies notwithstanding ye giue them not those things which are needful to the body Iam. 2. 19. what helpeth it For the loue that wee owe vnto our neighbours is not paide with words Euen so whosoeuer shal haue this worlds good shal see his brother to stand in neede wil shut vp his compassion froÌ„ him how dwelleth the loue of God in him We must then be readie to pay our debts to helpe the necessitie of the poore otherwise we withhold the good froÌ„ the owner therof and bid them come againe to morow the which is a detestable theeuerie before God who can wel punish it euen as murther and manslaughter as the scripture witnesseth in diuers places although it be counted but a smal fault before men who doe pardon great theeues and hang vp the litle ones 29 Intende none hurt against thy neighbour seing he doth dwel without feare by thee For the thirde commandement of mercy hee sheweth that wee must walke in integritie of harte with our neighbours and chiefly with those which stande not in doubte nor mistrust vs otherwise wee deserue greatly to bee blamed of treason considering that they which dwell and occupie with vs doe not distrust vs because outwardly wee shewe them a faire face and smoothe countenance For none can bee assured of his neighbour except hee loue him and desire his prosperitie Therefore when wee see that our neighbours doe noâ— feare that wee wil hurte them let vs not inuent any euill against them and muchlesse put it in practise otherwise wee must looke for nothing but a curse as it is written hee hath didgged a pit and made it deepe and is fallen into it himselfe Hee that rewardeth euil for good euil shal not departe from his house And Psal 7. 15. Prou. 17. 13. albeeit that Solomon doeth not heere make mention but of the deuises that are made against those that thinke themselues to bee at peace and quietnes and woulde haue vs to abstaine from it it is not therefore to say that hee alloweth conspiracies and treasons that are made against enemies for hee saieth Say not thou I wil recompense euil but waite vpon the Lorde and hee shal saue Pro. 20. 25. 2â— thee Againe If hee that hateth thee bee hungry giue him bread to eate and if hee bee thirsty giue him water to drinke But by forbidding one kinde of treason hee giueth vs to vnderstande that al treasons are euil and that wee must haue our hartes pure from al euil thoughtes and purposes And namely hee forbiddeth to ymagine any thing against him that so loueth his neighbour that he hath no euil suspicion of him for if a man be giuen to ymagine against them that are such hee wil also ymagine against his enemies And albeit that Ieremie saith Cursed is Iâ—re 17. 5 the man that putteth his trust in man c. it is not to say that it is vnlawful for a man to trust in his neighbour when there is perceiued nothing in him but honestie For as the scripture blameth the trust that is put in man against the word of God euen so also it commandeth vs loue the which beleeueth al and hopeth al indureth al things and thinketh none euil If then wee loue our 1. Cor. 13. 7. neighbours in whome wee see none euil wee wil put our trust in them and wil not feare that they wil do vs wrong but rather that they wil helpe vs at our neede This is the trust wherof Solomon heere speaketh and not the vaine and foolishe trust that one putteth in another in worldly things forgetting God as the same which the Iewes had in the helpe of Egipt and like the same that the Papistes haue in their Saintes and in their merites and other baggage 30 Striue not with a man causeles when hee hath doonâ— thee no harme For the fourth commandement of mercy hee woulde haue vs â—o auoyde contentions which are fruites of euil thoughts and chiefly that wee shoulde not striue with him that douteth vs not For seeing that in not mistrusting vs hee sheweth vs signe of loue And againe that wee haue no tryal that hee woulde nor doeth vs any euil then shoulde we doe him greate iuiury to contende with him Hee expressely forbiddeth such contentions because they are most detestable both before God and men which haue any sparke of good feeling and also because that that man who is wont to striue without cause wil make no conscience to striue contend against them which shal something offend him The which Solomon alloweth not of as wee haue seene by the witnesses before alleaged Moreouer our Lorde Iesus Christ who is the true Solomon forbiddeth vs al contentions when hee saith But I say vnto you resist not euil and when hee saieth a little after Loue your enimies Mat. 5. 39. Rom. 12. 17. And S. Paul Recompense to no man euil for euil by forbidding vs these debates and commanding vs peace and loue with al men they adde nothing vnto the lawe though it bee commanded hee shal giue life for life For therein the iudges are taught howe they ought to punishe the offenders and not howe particular Exo. 21. 23. Deut. 19. 21. persons shoulde reuenge themselues vpon their enemies to whome by the lawe they ought to doe wel If thou meetest with the Oxe of thyne enemie or his asse going astray thou shalt bring it home to him Dauid did wel vnderstande the Exo. 23. 4. 1. Sam. 24. 2â— same as it may bee seene in the hunting that Saule made after him 31 Be not enuious for the wicked man neither choose any of his wayes 32 For the frowarde is abhomination vnto the Lord but his secret is with the righteous Forasmuch as they which are voide of mercy doe shewe vnmercifulnesse and crueltie wherewith they are ful fraught giuing themselues to inuent euil against innocentes which distrust them not and that they which stirre vp strifes without cause against the good doe florish commonly in the worlde liuing easily and peaceably and possessing great riches with honours and contrarily they which walke with integritie of hart which seeke peace and faine woulde doe wel doe suffer much miserie and are contemned of the worlde for this cause the poore faithful ones are tempted to forget mercie and to serue the wicked for parte of their prosperitie There is none so perfite in all the worlde if so bee it hee fal into affliction but doeth feele these temptations And Dauid also doeth acknowledge the same in his owne person and consequently in the same of all the Psal 73. 2. faythful saying As for mee my feete were almost gone my steppes had wel

accounted with them to be partakers of their prosperitie Solomon did something touch it before when he saide And treade not hee vseth a worde that signifieth to blesse or to thinke ones selfe happy as if hee did say doe not count thy selfe happy to walke in the wayes of the wicked for contrarily blessed is the man that hath not walked in the counsell of the wicked For this cause Solomon Psal 1. 1. studieth earnestly to beate into vs to make vs vnderstaÌ„d in what horror execratioÌ„ we ought to haue the waies of the wicked for hauing saide Enter not walke not he proceedeth yet further and because of our rudenesse and dulnesse hee gathereth together many wordes as Auoide goe not turne from it and passe by By this heape of wordes hee sheweth wel that there is great danger of communicating with the wicked and vngodly is like as if a man would giue himselfe into the handes of theeues He compareth a man heere vnto a merchant that sendeth out his seruant or his sonne laden with golde and siluer to buie and sell withall and fearing hee shoulde bee spoyled and robbed and slaine by theeues and robbers warneth him to auoide the suspecte passages to turne out of the pathe til he be past the dangerous way But besides this we haue to marke that if wee communicate with the manners and conditions of the wicked and thinke ourselues blessed to keepe them company that then wee are lost albeit that in such estate we woulde be aduaunced and labour to goe forward yet do we fall backwarde in steede of gooing forwarde one step and become like vnto Creafishes or Seacrabbes which goe backewarde There is no going forwarde but in wisdome and righteousnesse for in them the yeeres of life are prolonged the which is lost through wickednesse and vngodlinesse and that rightly as Solomon doeth shewe alledging the reason wherefore wee shoulde auoide the way of the wicked saying 16 For they cannot sleepe Heereby he sheweth the great desire that the wicked haue to hurt their neighbours and too bring them hinderance when he saith that they cannot sleepe before they haue executed their displeasure and therewith hee sheweth that looke wherein they most delight that is to doe euill euen thereby are they most tormented seeing they loose their sleepe Pro. 2. 14 which is one of the chiefest partes of the ease of this life If thou sleepest thou shalt not bee afraide It is then vpon good cause Pro. 3. 24 that Solomon doth admonish vs to auoide the way of the wicked For sith they are depriued of this gift of this sleepe that God giueth to the wise and righteous and whereby this life is mainteined it followeth that they cannot remaine long in this worlde whereof also they are vnworthie and if they be not worthie of it so much the lesse are they worthie of eternall life As then they depriue themselues of sleepe through vehement desire that they haue to do euill the which they neuer obteine so also they cannot be partakers of eternall rest but are sent downe deepe into darkenesse where there is weeping and gnashing of teeth If then wee communicate with them after we haue been in distresse wee shall fal into destruction Wherfore we must take heede from hurting of our neighbors and to worke their destruction we shal be preserued from damnation after this reason hee giueth vs yet another why we ought to shunne the way of the wicked saying 17 For they eate the bread c. Forasmuch as there is none but would be counted wise and righteous therefore to obteine this reputatioÌ„ truely we must abstaine froÌ„ al iniurie violence and to doe wrong to no person the which the wicked in no wise doe but labouring to liue at ease they rauish the goodes of their neighbours by vnlawfull meanes by lawing and subtiltie by force and violence and thus they eate the bread of wickednesse Pro. 1. 31 wherevpon their destruction followeth Wherefore they shal eate of the fruite of their waies c. It is theÌ„ vpon good cause that Solomon hath exhorted vs to eschew their way It may also be said that he sheweth by this reason how the wicked doe not sleepe except they haue wrought some euil first For euen as it is accustomed by men to take their meate before sleepe euen so it followeth seing they feede themselues with wickednesse and violence seeing they delight to doe wrong to their neighbours and to spoile them that doe not sleepe before they haue doone euill by ouerthrowing and destroying their neighbours Furthermore by this reason we may learne to flee farre from the company of these wicked ones and greatly to feare communicating with them in their meates and drinkes For as the body is partaker of the nature of meates it receiueth euen so if we communicate with the meates and drinkes of wickednesse and violence wee must needes become wicked and outragious and haue our heartes and mindes corrupted wherevpon followeth death c. 18 But the way of the righteous shineth as the light that shineth more and more vnto the perfect day 19 The way of the wicked is as the darkenesse they knowe not wherein they shal fall Forasmuch as heere aboue in the 14. and 15. verses he hath forbidden vs to enter into the path of the wicked and that before in the 11. verse he hath affirmed that he hath taught vs the way of wisedome and then in the 12. verse hath promised vs that when we walke or runne in the way of wisedome that we shall not bee shut vp in distresse and that wee shall meete with nothing which may make vs fall to bring vs to destruction To the intent that we shoulde make no excuse for hauing forsaken this way because we coulde neither see nor knowe it he sheweth vs that wee cannot pretend this excuse for that this way is as cleare as the day at high noone and that in the same there is nothing darke or mistie that may hide the same from vs to bee seene and knowne for to be our way Solomon doth so meane when he compareth the pathes of the iust man whom he calleth wise and righteous vnto a Light If then we knowe nothing therin it is not because that the righteous doe not shewe themselues plaine enough by sound doctrine holynesse of life and honest conuersation for they are the salt of the earth but because we are either blinde or els by malice Matth. 5 enuie do close the eies of our vnderstaÌ„ding that we wil not know any thing but which worst is there are some which seek by al meanes to quench this light by blaspheming the holy doctrine persecute the professors therof But wil or nil they the path of the righteous shall shine and they that will walke in the same shall reioyce and prosper the which shall not be taken from them but rather shal go forward in growing vntil the day

outwarde appearance to the sense of the flesh iudgement of the worlde the wicked are they which haue greatest ioy that laugh most of all doe most inioy the pleasures lusts of this life abound in wealth riches for the which they are esteemed happy yet notwithstaÌ„ding because these things are of no coÌ„tinuance that within a while after they feele great troubles sorowes that they see theÌ„selues ouerthrowne with the great miseries and calamities as they are threatened with them heere aboue therefore we must not iudge their state and condition to be ioyfull prosperous as also our Lord sheweth Pro. 1. 26 Luke 6. them But seeing the way of the wicked is the life they leade in mannerrs and doings the which are knowne by their fruites workes which are the workes of the flesh and are wel knowne Gal. 5. 19. It might be asked in what sort Solomon saith that their waies are like vnto darkenes I answere Albeit the faithful being taught by the worde of God doe know wel what the workes of the flesh are wherevnto the wicked consent and obey following their lustes and that they know for to flie and abhorre them rebuke them that by their reprehension the wicked might confesse their faultes as Saint Paul here to doth exhort vs and haue no felowship with Ephe. 5. 1. the vnfruitful workes of darkenesse but euen reprooue them rather c yet neuertheles they are like vnto darkenesse for most commonly the wicked doe neuer confesse that they doe euil no more then they which walke by night knowe whether they goe out of their way or no. And yet let a man bring them light they are so amazed at times that they can not discerne where they be or els they are so farre out of their way that they can not tel how to come in againe Euen so albeit the wicked are reprooued by their coÌ„sciences or by the exhortations that are made vnto them out of the worde of God and so be lightened yet doe they not know where they are neither can apply to take the good way Caine Pharao Saule and Iudas do testifie it and the wicked nowadaies doe feele it and chiefly they to whome God hath sent his woorde to the end that dayly it may be declared vnto them doe feele and knowe the euil they doe But because they haue conceiued hatred without cause against them that seeke but their saluation they are blinde and cannot get out of this darke way but from day to day entangle theÌ„selues further therin do run into a laberinth wherout they caÌ„not escape These people their like thinke theÌ„selues strong mighty they seeme to be wel staied and that they cannot perishe because they are enuironned with flatterers which doe commende them and blesse them and in the meane while they knowe not howe they are deceiued and howe in this sorte they walke in darkenesse wherethrough they goe to destruction though they knowe it not and this is the cause why Solomon saith That they knowe not where they fall This falling sometime beginneth in this present life to wit when the wicked are so sore affraide that they despaire as did Caine and Iudas or else haue such afflictions which torment them and cause theÌ„ to acknowledge and confesse their wickednesses for the which they will not nor cannot repent them And therefore they are shut vp into suche a straight that they knowe not howe to escape but more and more entangle themselues in dangerous difficulties wherwith at last they are beaten downe and loose their life without knowing what shal be come of them sauing that they can not looke but for eternal damnation or els they thinke it stands with them after this life as with a beast when it is dead Pharao the persecuter of the children of Israel and Saul of Dauid haue thus Matthâ— 24. Luke 16. 2. Pet. 2. fallen It happeneth also that the falling is so sodeine that they perceiue it not in this life but comming vpon them vnlooked for it rauisheth violently taketh away the wicked euen in the midst of their iollitie The world destroyed by the flood hath so prooued it Likewise did the Sodomites Gomorrhians the rich glutton also All these people are set foorth by the Scriptures for examples of eternall fal to them which shal worke wickednes the faithful hearing these things ought to tremble feare not for to dispaire and distrust the goodnes of GOD but that with al humblenesse they shoulde confesse their miserie and corruption and that they shoulde promise themselues nothing but might knowe that if GOD woulde execute his wrath against them as they do deserue they were vndone for that that they remaine and doe not perish it commeth from the working of the good wil of God So make an ende of your owne saluation with feare and Phi. 6. 12. 1. Cor. 10. 6. trembling Nowe these are examples to vs c. Moreouer wee may note in the Antithesis opposition that Solomon maketh betweene the pathes of the righteous and the waies of the wicked that albeeit the wicked doe reioyce in their wickednes would be seene indeed shewe themselues to bee praised for their doings yet neuertheles their way ceaseth not tâ— be like vnto darknesse for they hide themselues insomuch as they wil not be knowne such as they bee indeede but wil be counted men ful of honestie as they bragge with open mouth but oftentimes against their conscience which condeÌ„neth them froÌ„ whence 1 Pet. 5. 5. Iam. 4. 6. also oftentimes commeth their fall For God resisteth the proud and giueth grace to the humble and lowly Contrarily although the righteous following the commandements of our Lorde doe Mat. 6. 1. not their workes before men for to bee seene of them yet notwithstanding their pathes ceasseth not to bee cleare as the light Mat. 5. 16. for after the commandement their light shineth before men not onely before the good but also amongest the wicked amongest whome Saint Paul woulde haue vs to liue without reproche As S. Peter also saying Dearely beloued I beseech you as strangers Phi. 2. 15. 1. Pet. 2. 11 pilgrimes abstaine from fleshly lustes c. For though the wicked doe blame the righteous and persecute them as euil doers yet can they not say but that they doe against their owne conscience as they are oftentimes compelled to confesse it 20 My sonne hearken vnto my words encline thine eare vnto my sayings 21 Let them not depart from thine eies but keepe them in the mids of thine heart 22 For they are life vnto those that finde them health vnto all their flesh When Solomon doth continue speaking so gently and is not weeried with often exhorting vs one thing and that he is not satisfied that we should apply one part of our wittes onely vnto his exhortations but woulde and craueth of vs

Neuerthelesse Gen. 6. 2. 34. 1. 2. Sam. 11. 2. when Solomon sayth Desire not her beauty he regardeth not only that it is easie to come from the rebellion of the heart to shewe an outward disobedience but also by vnshamefast life men come vnto great pouertie and danger of life he sheweth it when he sayeth 26 For because of the whorish woman c. He doeth shewe vs that the harlots are vnsatiable and care not though their companions consume all their substaunce vppon them and come to beggerie and which worst is they pitie no whit their destruction but as an hunter doeth not willingly leaue the wild beast when hee hath once seene her but doeth hunt her vnto death euen so the harlot neuer ceasseth to solicite him to euil which hath once consented vnto her and in this sort she not only maketh him to begge his bread but bringeth him to destruction both of bodie and soule the which is called precious not for the vertues wherewith it is adorned nor for any goodnesse wherevnto the same is giuen for the soule of suche a man is voide of al vertue and is corrupted through wickednes but it is precious because God doeth esteeme it so as Gen. 1. 27. he hath shewed in creating man after his Image and likenesse and giuing him an immortal soule Euen so the harlot so muche as in them lieth doe labour to destroy the image of God and cause that the precious blood of our Lorde Iesus Christ to bee in vaine and without fruite the which hath beene shed for the saluation of the whole worlde And this is the principal wherein God hath wel shewed that man his soule is very deare vnto him when he would that his Sonne should paye suche a deare price Or els if we shal say that the soule of man is saide to bee precious because that the discreete man doeth keepe it carefully there is no absurditie therein Such a poore estate and destruction ought wel to feare the whoremongers and adulterers but for further to feare the whoremongers and to shewe them that their maners and customes are abhominable both before God men and that they shal not escape without punishment Solomon compareth the lawe which condemneth the adulterers vnto the fire which spareth nothing that is put vnto it or that it can catch but consumeth it for this to doe he sayeth 27 Can a man take fire in his bosome and not his clothes be burnt 28 Or can a man goe vpon coales and his feete not bee burnt 29 So he that goeth into his neighbours wife shal not be innocent whosoeuer toucheth her If we reuerence the word of Solomon not his but Gods which is declared vnto vs by him as wee may see it wee ought to haue Deut. 22. 21 whoredome in great abhomination and to be greatly abashed and astonished at the whoredomes that are commited through all the worlde for it is but so much fire kindled And in this wee see the consumption of these miserable adulterers the which is more horrible and more intollerable then if al the world burned with fire were consumed visibly for their fire shal neuer be quenched nor their worme neuer die but they shal burne and shal be bitten euerlastingly For the Lord wil condemne al fornicatours and adulterers Notwithstanding the Scripture coÌ„descending vnto our rudenesse Hebr. 13. 4. doeth giue and set before vs the inuisible thinges by the visible for to turne vs away from euil to cause vs to desire the good and that the wicked may be touched in their consciences minds and that they may not excuse themselues that they haue not beene warned of the euil which is prepared for them For this cause Solomon compareth the lawe which condemneth the adulterers vnto fire that is caried about or otherwise is touched then ought to be it can not be auoided but it wil hurt and burne that which it toucheth and herein hee sheweth that by whore hunting they themselues beare their owne destruction from the which they can not escape And this comparison that SolomoÌ„ maketh is very fitly done for wee must vnderstande that the lawe foloweth the nature of the Deut. 4. 24. Hebr. 12. 29. Deut. 33. 2. lawe giuer For he sayeth The Lorde thy God is a consuming fire The Lawe therefore burneth as also Moyses doeth shewe And the Lorde came with ten thousande of Saintes and at his right hand a firie Lawe for them Wee see then that whorekeepers and adulterers doe consume and destroy themselues although they loue and praise themselues Secondly that God knoweth wel howe to punish them as wicked and ful of iniquitie But by looking that God should execute his vengeance and make the adulterers feele it heâ— hath other roddes wherewith he striketh the adulterers the which to declare Solomon setteth the Thiefe in opposite of adulterie wheÌ„ hee sayeth 30 Men doe not despise a thiefe when he stealeth to satisfie his soule because he is hungrie 31 But if he be found he shal restore seuen fold or hee shall giue al the substance of his house There is no man wil take it in good parte if any take away his goods without his leaue for men desire rather to increase in riches then to decrease Wherefore theeues are hated and are pursued euen to death Yet when we knowe that the thiefe hath stolen but for neede he is excused and is not iudged to be wicked but he is borne withal if he make satisfaction or that there can be so much founde in his house for to recompence it Solomon doeth signifie it saying 4 But if he be founde c. Solomon requireth here no more of the thiefe then the lawe but he sheweth that the thiefe shal rather Exo. 22. 1. 4. giue more then he ought that he may escape if he be apprehended that his offer shal be takeÌ„ he accepted allowed of again when he hath done what he can Albeit then that Solomon doeth not here condemne the thiefe to death yet hee excludeth him not from sinne otherwise he should gaine say the Lawe Thou shalt not steale Only for to shew how abhominable and miserable the whormongers are he setteth the thiefe against the adulterer and sheweth that the thiefe may be redeemed and that after his satisfaction hee is not marked by ciuilitie of infamie but that it is not so with adulterie 32 But he that committeth adulterie with a woman hee is destitute of vnderstanding he that doeth it destroyeth his owne soule 33 He shal finde a wounde and dishonour and his reproche shal neuer be put away 34 For iealousie is the rage of a man therefore hee wil not spare in the day of vengeance 35 He can not beare the sight of any ransome neither will he consent though thou augment the gifts He sheweth here that the adulterer deserueth wel to be despised in that hee is not led to this filthines but by wickednes and not

priuie friend which is no talker and babler to the ende that if hee haue any thing in his hart which doeth trouble and grieue him that hee may safely open the same vnto his friend that he may be somwhat eased relieued hee hopeth also that that which he hath declared shal be kept secret or at least wise that the thing shal not be expounded otherwise then it was spoken and that hee wil not labour to hurt him nor to bring him into hatred with his neighbour in folowing the commandement Thou shalt not beare false witnes against thy neighbour Thou shalt not walke about with tales among thy people Exo. 20. 16. Leu. 19. 16. There are some which thinke and beleeue that it is not euil done to reueale secretes to condemne their neighbours and to proclaime their imperfections but Solomon doth condemne them calling theÌ„ slaunderers when hee saieth hee that goeth about as a slaunderer doeth reueale a secret And it is for good cause that such people are condemned For first of al they are hypocrites Secondly they are Mat. 7. 5. transgressors of the lawe Thirdly they set themselues before the lawe in condemning it Speake not euil one of another brethren Hee that speaketh euil of his brother or hee that condemneth Iam. 4. 11. his brother speaketh euil of the lawe and condemneth the lawe and if thou condemnest the lawe thou art not an obseruer of the lawe but a iudge Infidelitie and vnfaithfulnesse hath taken roote in their hartes wherby they are led to betray their neighbours in discouering that which they ought to keepe secret Solomon sheweth this vnfaithfulnesse when hee setteth the faythful heart against the slaunderer saying Hee that it is of a faythfull heart conceileth a matter Hee that inuenteth no treason against his neighbour wil keepe his mouth that it shal not hinder his neighbour for to publishe his imperfections or speake leasing of him otherwise he should not be of a faithful hart from the aboundance whereof the mouth speaketh Solomon is not contented to say faythful simply but addeth of heart not that there is any faithful which are vnfaithful of heart but it is for a more greater expression and for to shewe vs that what fayre countenance or goodly face that we beare to our neighbours except it proceede with good and true affection of heart that there is none but al deceipt in vs treason and vnfaithfulnesse as we know it and that our conscience doth so iudge and condemne vs though wee labour to counterfaite and dissemble it with ourselues that we striue to make ourselues beleeue that we proceede faithfully when by counterfayting wee mock our neighbors Further let vs note that the 2. part of this sentence agreeth with the same that is conteined in the 10. chap. 12. verse But loue couereth al misdeeds For if wee be not led by loue we cannot bee faithful vnto our neighbours for to dissemble 1. Cor. 13. 1. their imperfections there is no strength in vs that is woorth any thing except it bee exercised by loue Nowe if by loue wee must exercise faithfulnesse the which is set against slaunder it foloweth that the slaunderer is ledde with hatred to discouer the secret and consequently that hee is a murtherer Whosoeuer hateth his brother is a manslear Whereof it followeth that Solomon 1. Iohn 3. 15. doeth closely condemne him vnto eternal death which reuealeth secrets He that loueth not his brother abydeth in death againe You 1. Iohn 3. 14. 15. know that no manslayer hath eternal life abyding in him Contrarily wee know that we are translated from death to life in that that we loue the brethren Yet neuerthelesse let vs not feare to be accused of slaunder though wee accuse them which lead a slaunderous life though wee rebuke them reprooue and threaten them either priuately or publikely and though we labour to get them punished and chastened to the ende that slaunders may bee taken away from the people of GOD and the offenders brought againe vnto GOD by true repentance so much as wee can Otherwise wee shoulde bee vnfaythful vnto God and to his Churche wee shoulde Mat. 18. 17. 1. Tim. 5. 20. 2. Tim. 4. 2. bee like them which suffer the sheepe to be deuoured in sparing the woolues Let vs knowe therefore that this sentence of Solomon ought not to hinder vs from folowing the doctrine of our Lorde and of Saint Paule 14 Where no counsel is the people fal but where many counsellers are there is health Albeit that a nation or a people is compounded of many persons which haue their fantasies and counsels their woorkes and deedes not only diuerse but also very often contrary and that the one tende vnto one ende and the other to the contrary so that the one conspire to vndoe and destroy that which the others doe and builde yet for al this are but one body therefore when there is such diuersitie yea rather contrarietie the people must needes goe vnto destruction and bee scattered Euery kingdome diuided against it selfe shal bee brought to nought and euerie citie or house Mat. 12. 25. deuided against it selfe shal not stande And therefore the Lorde which hath created the people and nations and hath placed them on the earth as he hath seene good making a great similitude to dwel togither not willing to haue his woorke broken and hindred but desiring the increase conseruation thereof hath constituted and appointed heads and superiours for to guide and gouerne many vnder one lawe and ordinances and to cause al the people by theÌ„ to tende al to one ende though it haue many and sundrie members and that their states and vocations are diuers But such a gouernement is not of smal weight neither the charge of easie execution so that it is not in the power of euery one to occupie if hee will such administration and office Al braines are not settled nor wel aduised but for the greatest parte are wandring and amased and fewe there bee which knowe howe to gouerne themselues much lesse howe to gouerne others If euery man therefore shoulde meddle in gouernement there should bee greate disorder confusion and al shoulde fal into decaye Wherefore it is needful that none shoulde take in hande this administration except hee were called of GOD and that by his grace hee be endewed with wisedome for to knowe wel to mainteine peace and vnitie amongest them which seeke no warre nor dissention and destroy them which are at debate and discorde together and make them yeeld to peace and quietnesse which desire nothing but tumultes and seditions otherwise al things goe to destruction Solomon doeth signifie the same when hee saieth Where no counsell is the people fal The counsel which heere hee meaneth is that which chiefly is requyred in Kings and Princes that they may rule woorthily whereof hath beene spoken heere aboue in the 8. chapter 14. 15. and 16. verses I

medlers as Solomon doth declare And forasmuch as euil wordes doe corrupt good manners therefore it is not without cause that Solomon exhorteth and commandeth vs to departe 1. Cor. 15. 13 farre from the foolishe man And because that Popery is stuffed and replenished with suche foolishe men it were necessary for them which haue any good beginning of the knowledge of trueth to departe from thence for to seeke the lippes of knowledge and learning Wee must be diligent to followe this doctrine and this same of our Lorde Let them alone they bee blinde leaders of Mat. 15. 14. 2. Cor. 6. 14. the blinde c. And this of Saint Paule Bee not vnequally yoked with the infidels c. If wee cannot departe with our bodies yet let vs take heede from consenting vnto them but let vs rather rebuke them as Saint Paul teacheth vs. It belongeth vnto al Christians to doe the same without feare of loosing either life goods renowme or credite or the fauour of the worlde but it serueth chiefly for the Pastours of the Churche Our Lorde doeth Ephe. 5. 11. giue vs an example thereof If euery one of vs for his parte will doe this then must we arme our hearts minds with the pure doctrine of the Gospel and bee so filled there with that from the abundance of the knowledge that wee shal haue our mouthes shoulde bee opened for to vtter knowledge and learning for too Mâ—t. 10. 23 make our neighbours partakers with vs thereof that they might take no occasion to departe from vs but to loue and imbrace our companie and to desire our acquaintance and familiaritie It is not enough for vs onely to depart from the foolishe but wee must also labour to drawe others vnto vs and chiefly the weake and ignorant and to shewe ourselues soft gentle easie and tractable that they may knowe wee haue the lippes of knowledge and to vnderstande that wee haue discretion and wisedome for to gouerne our lippes not as they which trusting in their wits and wisdome speake as they list and wil for no reason that can bee brought them giue place vnto other nor hearken to any counsel but to speake as the wordes of God being readie to receiue instruction of them which are indewed with the spirite of God as they shewe by their sayings and doeings 8 The wisdome of the prudent is to vnderstand his way but the foolishnes of fooles is deceite There are many men which thinke themselues wise prouident and prudent when they so gouerne themselues that they saue themselues from hurt and hinderance and that none doe stop their profite and in the meane while doe labour with al their power to get credite authoritie and power and to encrease their riches and wealth of this worlde without caring whether they doe wrong or no to their neighbours so that it bee not perceiued or that men dare not rebuke theÌ„ for it But sith we must beleeue SolomoÌ„ which saith The wisedome of the prudent c let vs not esteeme such men to bee indewed either with wisedome and prudencie but onely with a diuelishe wisedome subtiltie and deceite which wil bring them to destruction for they vnderstande not their way Neither knowe they howe they ought to gouerne and guide themselues to doe their duetie and office belonging to their neighbour though they labour to make themselues beleeue that they are cunning and learned men but it is to make their profite to the hurt of our neighbours rather then they woulde misse and faile of their purpose This is not to vnderstand their way aright seeing that by such kind of doing they wander and stray out of the way so that they runne to destruction If suche prudent men had their eyes open for to see their destruction they woulde iudge that they did not vnderstande their way as at the last they shall both knowe and also repent it We haue an example heereof in the rich glutton Againe the answere made vnto the Goates doth also shew it But their repentance Wis 5. 3. Luke 16. 23. Mat. 25. 44. shal nothing profite them but the more to torment theÌ„ as our Lorde doeth wel signifie the same when hee threateneth to sende the vnprofitable seruant into darkenesse and when he saith that there shal be weeping and gnashing of teeth Whiles wee haue Mat. 25. 30. time therefore let vs take paines to vnderstande our way that wee may followe it But it might wel seeme that it is not needeful for man to vnderstand his way for to followe it and that there is nothing but foolishnesse and wickednesse therein and that by flying from it there shoulde bee rather wisedome and good discretion before God For al the imaginations of the thoughts of mans heart are Gen. 6. 5. 8. 21. euil continually Again The imagination of mans heart is euil euen from his youth Wherof it foloweth that al the waies of maÌ„ are nothing worth we haue al gone astray for their workes are wicked workes Let the wicked forsake his waies and the vnrighteous his owne imaginations and returne vnto the Lord. c. The answere Esay 55. 7. 59. 6. Iere. 18. 6. Euen as the seruant which forsaketh the worke that his Lorde and maister hath commanded him and giueth himselfe to his pleasure is wicked and slouthful euen so also hee which despiseth to walke after the worde of God who is our Lorde to whom wee al doe owe obedience and is giuen to liue after his fantasie is wicked and vnfaithful Contrarily as the seruant which wil truely shewe himselfe faithful and wise doeth carefully the worke of his maister as if it were euen his owne and indeede hee calleth it his because hee is bounde to do it and that it is his duetie and office to bee occupied therein Likewise if we wil shew ourselues wise prudent as we ought wee must apply our heartes and mindes to knowe the way which the Lorde in his worde doeth teach vs for to followe and walke diligently in the same Thus doing wee shal vnderstande our way not that it is properly ours not that wee haue chosen it of ourselues but because our duetie is to apply our mindes to know and to followe the way which hee teacheth vs and commandeth vs to holde Wee may say also that the way of Gods commandements is ours when he giueth vs grace to guide ourselues thereâ—n by his holy Spirite who maketh vs to delite therein and maketh vs that wee may truely say I haue had as great delight in the way of Psal 119. 14 thy testimonies as in al maner of riches They which vnderstand this way are wise and prudent and can gonerne themselues as apperteineth and as they know howe to auoide the snares of Satan and wil not bee deceiued thereby euen so their affections doe not stretche to deceiue any man Solomon doeth something signifie this same when hee saith But the foolishnesse of the fooles

that hee esteemeth the poore man walking in his integritie of life to be more happie then the foole which abuseth his lippes This exposition conteineth trueth and dependeth of the former for if the poore man be preferred by God it foloweth that he is in good estate and more happie then the foole 2 Desire without discretion is not good and he that hasteth with his feete offendeth Those which are not instructed in the worde of God but ledde by the sense of their owne corrupt nature and according to the appetite of the fleshe haue diuers and sundrie desires and haste as muche as in them lyeth to attaine to the ende of them and to enioye them They thinke stil it is no hurt to desire that which they haue in their phantasie although they knowe not what the ende wil bee neither if it be profitable for them to obtaine it according to their desire If the worlde reprooue and condemne not suche desires the holie Ghost ceaseth not to blame and reiect them as vnprofitable and wicked saying by Solomon Desire is naught c. And it is in folowing that which God forbiddeth Therefore seeing God hath giuen suche commaundement it is Exo. 20. 17 not without cause that Solomon blameth it For it is not lawful to make that good approoueable which God forbiddeth whose onely wil should suffice vs for the perfect rule of al iustice and equitie Likewise naturally wee perceiue that in desiring we are prouoked to strife and debate if we obtaine not our desires and enioy them at our pleasure And therefore Saint Iames doeth worthily rebuke the couetous But when we see that the antient holie Fathers Iam. 4. 1. as Abraham haue had desires which haue not bene reprooued naye rather haue obtained according vnto them yea more then Gen. 15. 2. 12. 2. 13. 14. 21. 1. 28. 20. 13. Psal 50. 14. Mat. 6. 9. Psal 145. 18. Rom. 3. 9. they could themselues desire Hee desireth it according to discretion as appeareth by the promises and so hee obteineth it Iacob desireth that the Lorde God wil assist him folowing heerein rhe promise made Dauid desireth often to be deliuered from his enemies for hee knewe that God woulde that hee shoulde raigne in Israel Also seeing it is Gods wil that wee shoulde cal vpon him and that our Lorde God hath taught vs to praye and that we haue the promise to bee hearde wee shoulde and ought to vnderstande that Solomon blameth not al desires for hee himselfe hath wished and obtained And in this place he sheweth it also when he saith not absolutely Desire is not good but hee addeth to it Without discretion as if hee shoulde say That when wee wishe for any thing whereof we haue not certaine testimonie in our consciences that the worde of God alloweth it suche wishe is not good It is without fayth which is the foundation of al goodnesse yea the goodnesse of our desires and without the same it is impossible to please God And by consequence hee imputeth it a sinne And for this cause the infidels are frustrate of their desires as many haue Hebr. 11. 6 Rom. 14. 24. prooued it and principally the enemies of God and his people And the holie scripture yeldeth testimonie therof The desire of the wicked shal perishe Likewise that it is not good to desire Psal 112. 10 without discretion Solomon sheweth it when he calleth it sinne saying And he that hasteth He saith the same that we haue expounded but vnder other wordes wherein hee speaketh by similitude For euen as hee that runneth with his feete without any other consideration but that hee come to the ende of his race and atchieue his iourney falleth and stumbleth against them that he meeteth and so doeth them hurt so he that is ardent in his desires and boyling in his affections to doe a thing not knowing whether it be lawful for him or no is not cleare without damage principally of his soule he troubleth hurteth others and so sinneth And to accomplishe his desires hee doeth that wrong to his neighbours which he woulde shoulde not bee done vnto himselfe and he doth them not that good which he is bound to do and which he would should be done vnto him if hee were in the place and estate of his neighbours And which worse is hee giueth not the honour to Gods prouidence which is due theretoo for hee distrusteth thereof and hath al his whole endeuour on his enterprise and affections Hee leaueth God behinde and puts him backe to the ende hee bee not letted to runne after his desires which he would Psal 38. 10. 42. 2. 119. 20. 131 Esa 26. 8. 9. renounce and bee coye to atchieue if hee had God in his thought and desired like the Psalmist and Esay 3 The foolishnesse of man shal peruert his waye And his hart shal fret against the Lorde It seemeth that the wicked prosper and doe their busines wel in this world and therefore they are accompted honest sage wise which thing they desire and couet and enforce themselues to appeare so Notwithstanding in their businesse they neuer come to the ful ende of that they desire And therefore they streine themselues bee it right or wrong to obtaine their owne wil and by this meanes they marre al. First for them for they haue thoughtes and deliberations which proceed from the malice of their consciences the which Solomon calleth follie Eliphas guile and sutteltie and Dauid vanitie Wherevpon enseweth that they can profit nothing Iob. 4. 12. 13 Psal 94. 11. but must of necessitie be frustrate of their enterprises attemptes as one may see by the places afore alledged and as Solomon pronounceth it saying The follie of man shall peruert his wayes c. Secondarily as much as in them lyeth by their follie and wickednesse they doe al manner euil to their neighbours whereas they shoulde doe good and bee sage to profite and helpe them And so they peruert their way practising and doing cleane contrarie to their office and duetie Then as they are peruerse so God is to them peruerse not permitting them to come to the end of their enterprise Psal 18. 27. as they woulde And when they thinke sure to haue an end of the same God ouerturneth al and maketh the wicked feele that it is hee that is troubled disturbeth them to dispose their waies according to the appetite of their follie Yea for that cause he handleth them so rudelie that they knowe not in what taking they are but they feele great resistance whereat they are angrie agrieued and dispited And although it seeme to bee against men onelie that they would deale notwithstanding insomuch as they cast their rage against innocents whose defender God is they fret and fume against him not in wordes onelie but they beare him a grudge also in heart Solomon speaketh so when hee saith And his heart c. One may wel

wil pleade their cause against thee This is as though he said because Orphans are weake quyte voide of al humane succour thou art so hardie as to polle and oppresse them but although men haue no care to take their cause in hand withstand the outrage violence that thou vsest to them or that thou thinkest thy selfe the strongest and none dare nor can resist thee yet neuerthelesse they are not voide of succour They haue a redeemer who not only hath good wil to deliuer them from thy hands and violence but also power which power he wil imploy against thee and thou shalt not resist him And as Orphans and fatherlesse children through their weakenesse and smal strength cannot let thee to eate them and destroy them euen so what valiancie soeuer thou hast yet canst thou not let but God wil bee reuenged vpon thee and wil put thee to perdition Hee is their father wherefore hee wil doe his duetie to maintaine his children The Play of Psa 68. 6. the strong redeemer shal be that he wil make knowne the wickednesse of the oppressours he wil condemne them and reuenge himselfe vpon them and they shal notwithstande nor haue any succour at al. 12 Apply thy hart to vnderstanding and thy eares to words of knowledge Esa 10. 2. 3. Oftentimes already Solomon hath sought to make vs attentiue to the doctrine of God the which hee calleth one while lawe another while instruction and another while wisdome science and vnderstanding He doth the same againe in this present sentence And it is because we haue great need to be ofteÌ„ aduertised of that which appertaineth to the glorie and honour of God to our saluation the edification of our neighbours for of our owne nature wee are so giuen to the worlde that wee despise that which is of God and it seemeth to vs that it is but time lost to apply ourselues theretoo because we be not thereby the more exalted to wordly honours nor more enriched with substance but the rather despised and reiected polled and oppressed Neuerthelesse if wee wil be exalted to true and perpetual honours and enioy the goods which wil not perish wee ought to followe that which Solomon hath alreadie often taught vs and that which presently he doeth teache vs. And to doe this same we ought to apply al our vnderstanding to learne to serue God and our neighbours and therein to spare neither bodie nor minde as God hath created both the body and the spirites and wil that wee bee wholy his and our neighbours True it is that the harte is the principal as wee ought to vnderstande it by many witnesses of the holy scriptures wherein is saide that God beholdeth the hartes and that wee are admonished to feare him and loue him with al our hart and that true worshippers worship the father in spirite and trueth And Solomon signifieth it heere somewhat when in the first place he requesteth the applying of the heart And afterwardes sheweth vs that by the right affection of the heart the outward senses ought to bee applyed to receiue instruction which hee calleth wordes of knowledge And in this manner hee sheweth vs that we are not sufficiently instructed if wee giue not our hearing to the woorde of the Lorde the which is our knowledge And so that the preaching of the word is very necessary for vs insomuch that without this holy ministery wee are all ignorant Not that God is not sufficient and of power to instruct vs otherwyse without outward meanes by reuelations and secret inspirations But he wil haue vs to folowe the order which he hath established in his Churche and that by mens meanes we be taught 13 Withdraw not correction from the childe if thou beate him with a rod he wil not dye It hath beene spoken of the chastizing and correction of children But because for the most parte children are very harde to gouerne Prou. 13. 24. 19. 18. 22. 15. and almost vncorrigible and there are many foolish fathers and worse mothers which wil neither chastise nor suffer others to correct their children for they striue to persuade themselues that they feare that one wil kil their children because they are tender and delicate in which doing they thinke themselues more wise theÌ„ the holy Ghost And yet they loue not their children so tenderly as they ought and haue not that care ouer them which they shoulde haue For perswading themselues that they preserue the bodies of their children not willing that they should in any wise be touched they send as much as in them lyeth their soules to perditioÌ„ maintayning them in folly and wickednesse for this cause Solomon not content with the former admonitions sheweth nowe that they ought not to be afraide that the rod wil hurt the children when he saith Withdraw not c. He is not content to say Correct thy child but considering how profitable it is to continewe in brydling and correcting children he wil not that parents hauing once begunne to chastice them shoulde leaue of incontinent and grieue to take the paine and care about them to correct them As many parents will giue ouer their children after that for one or two corrections they cannot make them to amende Either they despaire of them or else are afraide to make them dul and blockish or else vtterly to kil theÌ„ Solomon wil haue fathers and gouernours of children to continew in correcting and chastising them according as they shal see needful and therefore hee saith Withdraw not correction c. And to shewe that hee meaneth not correction only of wordes he addeth If thou beat him with a rod c. He knewe that children woulde put no beleefe in woords nor make no account of verbal speeches therfore he would haue one to deale with the rod and promiseth that the bodie shall not be hurt therewith so that death shal folow for he sayth Hee shoulde not dye Wherein he instructeth parents and sheweth them that they ought not to spare the rod but shoulde make â—heir children feele it sharply to make them remember to behaue â—hemselues wel and not to returne to their wonted folly And sheweth them that the markes or little woundes which they shall make with the rod vpon the bodie of their children shall not bee mortall Also parentes are admonished that in chastising their children they seeke not to kil them One may say moreouer that when Solomon sayth He should not dye That he giueth vs somewhat to vnderstande that those parentes which are carefull too correct their children doe saue them from the gallowes and doe let them from being executed by iustice Contrariwise they which make no account to chastice them send them to the galowes as much as they can but Solomon sheweth vs another deliuerance which is greatly to be set by when he sayth 14 Thou shalt beate him with a rod and deliuer his soule from hell The temporall gallowes or gibbet

also hee lost his life Dalila flattereth Sampson and spreadeth the nette for him Iudg. 16. 1. King 12. for yeelding vnto her demaund hee could not auoide death Roboam by the flatterie of young men lost al his kingdome except a tribe and an halfe Herode delighting in the flatterie of the people which cryed The voice of God and not of a man was eaten of wormes Act. 12. 21. Euen so we see that flatterers bring great hurt vnto them that willingly heare them Therefore we must giue them no entrance with vs but to reiect them and abhorre them and chiefly they that labour to fil their bellies and their purses doe most destroy the soules of them which yelde vnto their wordes Saint Paule doeth admonish vs heereof in diuers places folowing therein Iesus Christ Mat. 7. 15. 16. 6. Rom. 16. 17. 18 Col. 2. 8. who hath very diligently forewarned his Apostles of the same 6 In the transgression of an euil man is his snare but the righteous doth sing and reioyce When the wicked doe giue themselues to thinke or to do euil it is for to hurte their neighbours to take them vnprouided and to destroy them though they be innocent and neuer thought once to Psal 31. 5. 35. 7. 91. 3. 119. 110. 124. 7. 141. 4. doe them hurte as there are many complaintes therof in the scripture the which compareth often the wicked vnto foulers hunters warrenners And because that without cause wrongfully they ymagine the destruction of the innocent they themselues fall into destruction And thus whyles the wicked lay and prepare their nets snares and pitfals for the innocent they prepare them for themselues Wherefore when Solomon saith In the transgression of an euil man is his snare wee may vnderstande that the wicked deuise the destruction of the righteous and therefore must wee beware of them and pray vnto the Lorde Psa 7. 16. 17. 9. 16. 35. 8. 57. 7. that he woulde deliuer vs and chiefly from them that labour to turne vs away from the true religion and to depriue vs of the pure seruice of God and consequently of eternall life as Dauid maketh diuers requestes for the same Wee may also vnderstand that Solomon meaneth that there are snares in the transgression of an euill man because that intending to hurte his neighbours and to destroy them hee prepareth snares for himselfe and is destroyed These two senses are both true as wee may see it in the scriptures and they both agree wel vnto the last parte of this sentence the which is contrary vnto the first howesoeuer wee take it For albeeit the wicked are sharpe and earnest in persecuting of the iust who is weake of himselfe and can make no resistance yet the righteous doeth not cease to assure himselfe of the grace of God and of his helpe defence and protection Solomon noteth this assurance by singing reioycing when he saith But the righteous doth sing reioice Dauid in his afflictions hath trusted in GOD as hee witnesseth in diuers Psalmes And as he is assured euen so doeth he exhorte others Psal 13. 6. 18. 2. 56 11. 59. 17. Pal. 5. 12. 13. 9. 10. 22 23. Exod. 15. Iudg. 4. 5. Psal 7. 18. 58. 11. 12. 59. 17. 18. to bee assured When also the wicked doe perish the iust for all that doe not loose their hope but rather sing and are glad As when Pharao and his people perished in the Sea Moyses and the children of Israel sange a songue And wen Sisara with his army was discomfited and vanquished Debora and Baracke sange a songue of thankesgiuing This trust or confidence is well set forth in diuers places Now that we must take this reioycing and singing it is plaine enough by that which is outwardly and temporally shewed for after the iudgement of the world and outward apparaunce there are no people more sorowfull nor more miserable then the righteous I say expressely afore the world for the righteous are alwaies ioyfull 2. Cor. 6. 10. 7 The righteous knoweth the cause of the poore but the wicked regardeth not knowledge For as much as the poore are not able to succour their neighbours but haue great neede themselues to bee succoured they are therefore commonly destitute of friendes though they haue many parentes and kindred Solomon heretofore folowing experience Pro. 14. 20. 19. 7. Exod. 23. 3. Leui. 19. 15. doeth pronounce it For this cause though that God doeth forbid to haue respect of the poore and to preferre them in their causes yet would he that wee should take pittie on them to assist them to know their matters to maintaine them in their good right to defend them to deliuer theÌ„ from wrong and violence of the vngodly and wicked But yet no man careth to folowe the will of the Esay 1. 23. 3. 12. 13. 14. 10. 1. 2. Lorde therein so that we may rightly complaine of the iniquitie that raigneth on all sides in the world with the Prophet Esay It is not without cause that I haue said on all sides of the world for seeing that the Prophets doe complaine so sore of the people of God ought we not to vnderstand that amongst the Idolaters there were great opressions and that vnrighteousnes was spread ouer all And also nowe it is very hard to finde such as haue care to doe right vnto the poore and that wil know their matters to doe them right Albeit that this hath bin in al times is stil manifest enough vnto theÌ„ that wil see yet SolomoÌ„ entending to shew how much the poore haue great neede to bee succoured and howe they want such as shoulde fauour them doeth marke the foresaide difficultie when hee saith The righteous knoweth c. Hee hath noted it I say in two sortes first of all forasmuch as he saith that it is the righteous which knoweth For it is very harde to finde a iust man as we haue shewed it heeretofore by the scripture Secondly when he saith not the righteous men doe know but saith in the singular number the righteous man knoweth for to shew the scarcity of such as haue care to doe right vnto the poore and consequently the difficultie to finde them out Furthermore attributing knowledge vnto the righteous hee sheweth that we haue knowledge enough if wee bee righteous for God doeth not leaue them in ignorance whome hee indueth with righteousnes and placeth in his seate for to administer the same but giueth them knowledge and wisedome that they may Iob. 29. 16. doe their office Moreouer he sheweh that the righteous are careful to examine and to enquire otherwise they coulde not knowe the cause of the poore seeing the wicked are wittie and striue so much as they can to giue light and faire shewe vnto their cause for to darken the right of the poore that it may bee ouerthrowne

taste of Gods Counsel 13. a Notable doctrine of the Counsel in the heart of man 410. a. b The meaning of these words Confirme thy thoughtes by Counsel 419. a Against such as take Counsel at themselues and seeke not counsel at Gods woorde 398. a In what sense the Counsel of the Lorde is to be taken 398. a Of the firmenesse and stedfastnesse of Gods Counsel 398. a The miserie of people when their gouernors are destitute of good Counsel 179. a Of Counsel and what counsel it is that is required in Kinges and Princes 179. a We must be diligent folowers of good Counsel if we wil auoide falling 179. b Of Counsel which maketh men erre and of Counsel that tendeth to life 213. b That there is no Counsel against the Lorde and why 445 a The necessitie of good Counsel and wisdome in Kinges Magistrates c. 107. a That the people must folowe the good Counsel of their Superiours or els they shal fal 179. a. b Counsels That the Counsels of God are commaundements and the necessitie of obeying them 13. b Reasons why the Counselles of the wicked are called deceitful 203. b. 204. a Counsellers What rule wee must keepe in choosing ouâ— Counsellers 310. b That in the multitude of Counsellers there is stedfastnesse and how 311. a That the Counsellers of peace are oftentimes tormented c. 220 a That it is God which prouideth men of Counsellers that can giue good counsell 179. b That wee ought al and euerie of vs to bee Counsellers one to another 219. b. 220. a Of the Counsellers of peace and who haue that name 219. b Crie That the Preachers of the worde must not be greeued to Crie though they profit nothing thereby 104. a. b To Crie of duetie is required in the Ministers of the word 104. a To Crie for ioye and for sorowe when they are to be vsed 104. a Crovvne Of the Crovvne of the wise what is meant by the same 275. b That a vertuous woman is the Crovvne of her husband 202. b. 203. a Of the Crovvne which commeth by posteritie and issue of blood 349. b. 350. a That the scripture hath a Crovvne and vseth to giue a Crowne 269. a That the Crovvne of knowledge bringeth the Crovvne of life 269. a Crueltie A sharpe sentence against suche as vse violence wrong and Crueltie 273. b Of Crueltie against our neighbour and how many wayes it is committed 271. b 272. a That Crueltie doeth al the hurt that may bee to ones neighbour 272. Of Crueltie exercised in euerie estate 8. a Who are to bee reputed and comprehended in the number of such as exercise Crueltie 9. a. The Crueltie of the great men of the earth in former time 616. a. b Wherunto the Crueltie of great men is compared 616. b The Crueltie of the Pope and his shauelings 208. a By what things Crueltie is knowne and discerned 530. b Curiositie Curiositie and vaine pompe forbidden 556. a. b Curse The meaning of these woordes A Curse shal bee imputed vnto him that praiseth his friend c. 540. a. b What children they bee that are soonest readie to Cursse father and mother 614. b Excellent doctrine vpon these words There is a generation that doeth Curse their father c. 613. b. 614. a. b That we must not Curse suche as accuse and belie vs is shewed by examples 613. A Curse against those that are wise in their owne conceit 565. b A Curse against suche as are not contente with their owne patrimonie c. 463. a That wee must not giue occasion to any bodie to Curse and why 518. b Whereto the Curse that commeth causelesse is compared 518. a. b Of the Lordes Curse and that it destroyeth whatsoeuer commeth against it 53. a Howe and in what sorte the Curse of the Lorde is in the house of the wicked 53. a A Curse denounced against him which iustifieth the wicked 496. a Curssednesse That in whoredome is nothing but Curssednesse 77. b That there is nothing but Curssednesse in tiches c. 41. a That the wise man needeth not feare to fal into Curssednesse and why 41. a That the Papists seeke for nothing but Curssednesse and why 41. a Curssing That the Curssing of the poore oppressed is heard of God 192. a. b That the Curssing of the poore shal take effect against the couetous although it be not iust 192. a That God is offended with Curssing 192. a. Of Curssing and whether it be lawful to curse suche as enhaunce the price of corne 191. b. 192. a Custome That in al estates Custome is made a lawe and howe 263. a D. Dayes That all Dayes are the good creatures of God and therefore can not be euil 304. b Of good Dayes and euil Dayes and why they are so called 304. b That there is no euil in the Dayes but in the people which liue in the Dayes 304. b Darkenesse That by darkenesse is meantyl lucke miserie c. 421. a In what sense darkenesse is taken in the holie scripture 236. b Dealing That God is a louer of simple and plain dealing 418. a That which is desireable in a man is his vpright dealing 398. a. b In what respectes vpright dealing must be vsed 398. b That in elections of Magistrates and Officers wee must keepe vpright dealing 398. b In election of Ministers vpright dealing must be vsed 398. b By what thing iudgement may bee giuen of a mans vpright dealing 398. b Death Solomons woordes impugned Deliuer them that are drawne to Death 486. b Two sortes of people which thinke themselues to be in the way of life but tende vnto Death 144. b What we must doe if we desire life and abhorre Death 143 a They that hate wisedome doe loue Death and why 115. a He that vouchsafeth not to seeke wisedome dorth seeke Death 115. a Death commeth by desert but life by promise 114. b That it is not temporal Death which hee seeketh that doeth euil and why 186. a The cause why they which worke euil doe seeke Death c. 186. b That the wicked though they bee neuer so mightie cannot exempt themselues from Death 187. a. b Of the way leading to Death 227. a. b What we must doe if wee wil liue without Death 227. b. That temporall life is not without Death 227. b Al worldly wise men condemned to Death eternal and why 237. b Of Death temporal and death eternal 186. a Of the Death of the faithful and what it is 437. b That it is not in our power to deliuer ourselues from Death and why 241. a The Death of Christ our reconciliation with God 408. a The cause why God giueth sentence of Death against al flesh 282. a Of the hope of the righteous euen in Death 285. a Howe that they which feare God auoide the snares of Death 279 b What we must doe if we wil auoide Death 263. b That al of vs of ourselues incline and tend to

and why 374. a A notable lesson for iudges and magistrates touching the abasing of themselues 374. a. Iudgement Of the seate of iudgement what it signifieth and who must sit in it 412. a. b Notable doctrine vpon these woordes To change iudgement c. 626. a. b To walke in the path of iudgement iustice what it is 109. a That wee must bee armed ourselues doe what we can to arme others with iudgement and righteousnesse 109 a What is to bee done for the establishing of right iudgement and opinion 172. a Wee must take heede howe wee leane to the iudgement of our eyes and why 141. b. What kinde of people or persons are saide to be of a froward iudgement 105. b That the iudgement of the world is not to be trusted and why 189 b Against parcialitie in iudgement 208. a The dooing of iustice and iudgement better than sacrifice 429. a. b Wherein consisteth the right vnderstanding of iudgement 560. b. 561. a The meaning of these wordes Euery mans iudgement commeth of the Lorde 598. b. The meaning of these worde It is not good to knowe any mans face in iudgement 145. a. b Whome Solomon meaneth when he saith they vnderstande not iudgement 560. b. That the worlde is much voide of sounde iudgement and why 95. b Notable doctrine vppon these woordes A king by iudgement mainteineth the Countrie 581. b. 582. a. b The meaning of Solomon saying that they may keepe the wayes of right iudgement 23. a Against such as peruert iudgement 360 a. b. Iudgementes That iudgements in old time were holdeÌ„ in the gates c. 270. a The iudgements of God against the scorneful 404. b. 405. a That the faithfull ought to tremble at the iudgements of God and why 52. a That God eâ—ecuteth his iudgementes vppon the righteous for their trial 199. a Howe wee must examine the iudgementes of God 325. b. 326. a Iust The meaning of these wordes There shal bee an end for the iust c. and no ende of the euil man 493. a That the iust are soonest oppressed and of their feeblenesse 490. a Notable doctrine vpon these wordes The iust man instructeth the house of the wicked 434. b. 435. a The meaning of these woordes Hee that is first in his owne cause is iust 374. a. b Of the falling downe of the iust man before the wicked 516. a Why God suffereth the iust to sinne sometimes grieuously 490. b. 491. a The meaning of these wordes The iust man falleth seuen times c. 490. a. b. Iustice. Iustice peruerted and by what meanes 487. a What is the cause of reioycing in them that doe iustice 437. a Vnto whome the administration of iustice belongeth and what foloweth the neglect of the same 432. a. b Iustice taken for the obedience to Gods voice 287. a. b Wherein gouernours and magistrates obserue and breake iustice 436. b. 437. a That they which folow iustice are most commonly scorned 287. a. Iustification Of the iustification of the wicked and that it is against God 356. a. b Of iustification obtained by the remission of our sinnes 327. b. K. King When and at what time a king doeth truely reigne like a king and when lyke a tyrant 107. a Kings That kings and Rulers ought not to bee furious and cruel 333. a Of the duetie of kings notably descrybed 331. a What manner of men kings ought ought not to haue about them 333. a Of wrath in kings and when it is alowable and not alowable 333. a. b Lessons for kings set down by the holy Ghost 332. a. b Notable doctrine for kings c. touching their conuersation 625. a. b Certaine circumstances concerning kings worthie to be considered 625. b. 626. a It is not lawefull to rebell against kings though they bee wicked and why 107. b. The causes why God remoueth and taketh away kings often 558. a The great estimation of kings in the world 427. b. 428. a It is necessarie that kings serue god in truth 426. a That kings haue neede of wisedom and why 424. b That kings ought to bee mortall enimies to the wicked c. 424. b God giueth vnto kings his owne titles of honour 427. b God inclineth and turneth the heartes of kings diuers wayes whether hee will 428. b God hath power to pull downe the hautie hearts of kings 428. a That kings are not culpable when they doe euil seeing God inclineth their heartes thereunto c. 428. b What kings must doe if they woulde reigne long in peace 425. b The hearte of kings compared to riuers of water and how 428. a What kings iudges haue iudged the poore in truth 589. a A blessing pronounced to come to such kings as iudge the poore in truth 589. a The hearte of kings c. compared to the heauen in height and the earth in depth 504. a Of the generall care and wakefulnesse which ought to bee in kings 505. a. b. How and in what sorte kings shoulde behaue themselues towardes the wicked 333. a. b. and how towards the good 334. a What danger insueth if kings bee giuen to wine 626. a How and in what respects kings are forbiddeÌ„ to drinke wine 625. b What kinde of kings they bee which abhorre the wicked c. 453. a Foure seueral points to be marked touching the heart of kings 504. a. b What kings ought to learne and followe of their predecessors 503. a What maner of persons kings chiefly choose to be neere about them 453. a Kisse That an honest woman cannot kisse a stranger without some shame 100. b Who it is that doeth kisse her which answereth with vpright words 497. b To what kinde of kisse we are inuited in the scripture 497. b. 498. a Kisses The sundrie sorts of kisses and the ende why kisses are giuen and taken 497. b Notable doctrine vpon these wordes The kisses of an enimie are harde 535. b Of vnshamefast Kisses and that they are dangerous and damnable 72. a In what case they shal be that delight in the kisses of an Harlâ—t 72. b. Knovvledge Knovvledge is a necessarie prouision and how a wise man esteemeth of the same 140. b. The lacke of knovvledge and the danger thervpon depending 141. a That we must be liberal of our knovvledge to the benefiting of others therby 296. a. b Our knovvledge must be communicated vnto others that they may haue benefite thereby 140. b What maner of man Solomon meaneth to be a man of knovvledge 258. b What wee ought to doe to declare that wee haue great neede of the gift of knovvledge 20. a That knovvledge ought not to be kept secret 221. b. 222. a What knovledge it is whereby the wise man wil worke 242. a The commendation and necessitie of knovvledge 200. a The foolishe lacking knovvledge woorketh his owne destruction and howe 140. b. 141. a What we must doe to learne howe to guyde our soules by knovvledge c. 291. a What are the

the heart 501. a That wee must referre al reuengement to the Lord. 422. a Reasons withdrawing vs from reuengement 421. b. 422. a. Reuerence Of reuerence and that the wicked doe reuerence the good 269. b 270. a. Revvard The meaning of these wordes A priuie revvard pacifieth displeasure 436. a The revvard of them which continewe in doing wel 440. b. 441. a. Revvardes That it is not lawfull to take revvardes for iudgement 351. b. 352. a Against such as hauing an euil cause do notwithstanding giue revvardes 352. a. Riche What the behauiour of riche men ought to be in this world 10. b The riche of the world accused of tyrannie towardes the poore 450. b Lessons of instruction for merciles riche men to marke 451. b 452. a Of such as make hast to bee riche and what dangers they incurre 421. b Of such as to ware riche oppresse the poore and of their reward 456. b Riche men warned not to communicate their goods to the slouthful c 409. b The description of a worldly riche man by way of comparison 141. b. 142. a The meaning of these words Striue not to be rich 465. b. 466. a The opinion of the rich is false and his hope frustrate 143. a Lessons for the rich to learne concerning the disposing of their goods and riches 142. a. Howe and by what meanes it is lawful and not lawful to make ourselues riche 234. b. The riche deceiue themselues trusting in their riches and why 142. a A charge to such as are rich and mindfull of their recreation c 102. b That rich men are wise in their owne conceit and how 565. a That rich men are Idolaters and why 611. b. Why the rich are accursed and depriued of the kingdome of heauen 572. b What ought to be our demeanour when we are riche 565. a. b Admonitions to the riche touching their behauiour in their riches 612. a Riche worldlings taxed of follie and why 379. b The meaning of these wordes The riche answereth roughly 378. a Of worldly rich men of whome some are named 378. a Of rich men which feare the Lord and how they vse their tongues 378. a. Riches That wee make riches our God and howe 194. b. 195. a Against trust and confidence in riches 194. b. 195. a Of the abuse of riches and the reward of such abuse 194. b When and in what respectes our riches are precious vnto vs. 226. b What riches wee shoulde desire and in what manner 209. a The sinister meanes that men vse to attaine to riches 431. b That we doe naturally laue riches c. 431. b. Of the vanitie and vnprofitablenesse of riches 466. a. b The meanes and waies to attaine vnto abundance of riches 295. a. b That it is laweful for parents to lay vp riches in store for their children 249. a Riches compared to the flying of an Eagle 466. a That the faithful doe truly attaine to riches and why 183. b Necessarie points of doctrine concerning riches 182. a The way to get riches is to studie for righteousnesse 182. b Howe to abounde in worldly wealth and riches 190. a The commendation of riches their vse and to what ende they are ordeyned 128. b. The Lorde casteth away the substance and riches of the wicked diuerse wayes 129 b. Wee must not put our trust in goods and riches though wee abounde in them c. 129. b What is meant by this that God threateneth to cast away the substance and riches of the wicked 130. b Against such as put their trust in their Riches neglecting thinges of more weight 129. b That it is not lawful to couet riches why 131. a Euery man desireth riches naturally and why 149. a For what cause man attributeth vnto his owne power the riches that he possesseth 149. a What we ought to doe when wee see ourselues abound in riches 149. a. b A description of their in warde disposition nature that desire riches and cannot attaine vnto them 142. b Whereunto riches ought and ought not to be attributed 149. b Of the vse and abuse of riches 142. a. 151. a. How riches must he bestowed 151. b It is not lawfull for vs to couet riches and why 151. b What mischiefes followe the setting of our heartes vpon riches 151. a Riches are good and it is lawful to vse them and why 151. a What riches we must looke for in seeking after wisedome 108. a To what purpose those riches serue which wisedome giueth to her louers 109. a We may aske riches of the Lorde and howe farre 151. b The riches of this worlde doe not fil the treasures and why 109. a The way and meanes to bee riche with the true riches 108. a That riches of the wicked shal not profite or doe them any good in the day of wrath 167. a. b That it is vanitie and foolishnesse to trust in riches and why 167. a Of the abuse of riches and worldly wealth 275. b. 276. a Vnlawful meanes of getting riches condemned 562. a Of the riches of the wise and what they are 275. b Of such as make hast to get riches and what their ende shal be 574. a The chiefest paine for riches yl gotten standeth in eternal death 573. a What sinnes abounde in the wicked by the plentie of riches and wealth 611. a. b That riches hidden and hourded vp are vnprofitable 77. a The reasons why Solomon requireth of God not to giue him riches 610. a. b. 611. a. b Why Solomon compareth riches and wealth vnto fountaines of water 77. a That it is a verie dangerous thing to couet riches and why 10. a That the rich mans riches are his strong Citie and howe 370. a. b That it is not lawful for vs to abuse riches and other the good giftes of God 74. b Howe we must vse our riches and other the good creatures of God 38. a That the riches which are gotten by wisedome doe not change 40. b That in riches there is nothing but cursednesse and when 41. a The incessant and restlesse care of the couetous for riches 20. a Righteous That the Lorde wil restore the righteous to a prosperous estate though they seeme neuer so miserable 195. a. b Howe and in what order the righteous desposeth his riches 196. b. 199. a That the righteous shal not be without aduersitie 212. a The righteous man compared to a fisher and in what respectes 197. a b That al the seede of the righteous are not the children of God and why 188. a Faith and hope are the guides of the righteous mans conscience 168. b The state of the righteous after their restoring to rest 161. a We cannot iudge by our outward wit what the righteous are 191. a The troublesome and afflicted estate of the righteous in this life before he attaine to life 168. b That wee cannot claime the title of righteous if we vse not charitie 443. a The fruitfulnesse

and scorners 15. a Why scorners and fooles are saide to seeke God doing nothing lesse 15. a The behauiour of scorners and fooles in despising of preaching 15. b Against scorners their kinde of speeches and that they striue against God 89. a In what cases fooles and scorners doe cal vpon God 15. b Howe and in what sort scorners seeke for wisdome and misse her 258. a. b Scornful What is required towardes the driuing out of the scornful 452. b Howe troublesome a scorneful man is and that such a one is not to be suffered c. 452. b Who he is that is called scornful 442. a. b The meaning of these wordes Scornful men bring a Citie into a snare a notable doctrine 584. b. 585. a The scornful compared to a spring ful of water and howe 405. a That the scornful are not to be spared but punished 405. b That there are diuers scornful persons in the world c. 404. a. b God hath prepared iudgements for the scornful and what they be 404. b Reasons why SolomoÌ„ would haue the scornful smitten 401. b. 402. a Lessons for the scornful to learne at wisdoms mouth 11. b. 12. a Who are scornful and that suche doe hate knowledge 11. b Scripture The Scripture is diuinely inspired and indited by the holie Ghost 442. a The Scripture flattereth no man but dealeth vprightly c. 442. a. Scriptures Against such as contemne preaching and reading of holie Scriptures 3. b The profite of holie Scriptures and howe they are giuen 12. b Against suche as forbid the common people to reade the holie Scriptures 141. a The holie Scriptures are our true knowledge 141. a That the Scriptures are replenished with counsels and learning 459. b With what care and diligence wee shoulde read the holie Scriptures 21. a. b Secret Why the couenant of God with the faithful is called a Secret 52. b What is meant by this saying of Solomon The secret of the Lorde 52. b The secret of the Lorde is his couenant with the faithful 52. b Wherein the secret of the Lord consisteth and what it teacheth 52. b Secrets Reuealers of secrets to doe hurt condemned by Solomon to eternal death 178. b Against suche as reueale secretes to the defaming of their neighbours 506. b. 507. a. b. A reuealer of secrets no better then a backbiter 420. a Against reuealers of secrets to do their neighbours hurt 177. b Sermons The profite that commeth by resorting vnto Sermons 305. a Against such as loathe Sermons being full before they come at them 303. a. b Seruant In what respectes a man is saide to bee his owne Seruant 206. a. b Righteousnesse attributed vnto him that is his owne Seruant 207. a A promise made vnto the man that is his owne Seruant 208. a What Solomon meaketh by this speech Is his owne Seruant 206. a Of a lewde Seruant and who are reputed and taken to be such 288. b Of the anger of a King against a lewde Seruant 289. a Notable doctrine vpon these wordes Accuse not a Seruant vnto his maister c. 612. a. b The large signification of this word Seruant 593. b By what meanes the Seruant wil become as the sonne 594. a Of the proude behauiour of a Seruant when he reigneth c. 619. a. b Seruants That wee ought to abase ourselues to doe the workes of Seruants 206. a Of wise Seruants and who are esteemed such 288. a b Of discreete Seruants and who are reputed and counted such 346. b. 347. a The miserable state of seruantes that haue backfriends euil willers 612. a. b. 613. a The cause why Princes Courtes and dominions are ful of lewde seruantes 288. b. The reward of true seruantes vnder a comparison of the Figtree 542. a In what cases seruantes c. doe ware hautie and proude and howe suche must be vsed 594. a Seruice The commendation of seruice by comparison 205. b That they are fooles which straie from the true seruice of God 213. a What manner of mens seruice God abhorreth 563. a That the seruice which Papistes doe to God is nothing but filthinesse 563. a Of seruice due to God and eur neighbours 469. a That seruice is after a sort a rewarde of sinne 205. b Of the seruice of wicked men and that God doeth not accept the same 297. a. b Shame The losse of shame is the abounding in whordome 100. b That shame is the rewarde of pride 164. b The cause why the olde world fel into shame and destruction 164. b The way to auoide shame is to bee humble 165. a There is a shame that leadeth to repentance peculiar to the godlie 164. b The shame of the reprobate described what it is 164. b The cause why the proude are put to confusion and shame 164. b The meanes and wayes to auoide pouertie and shame 243. b. 244. a What Solomon meaneth by these words That he which couereth shame is wise 214. b. 215. a That the humble shal bee farre from shame 165 b. Sicknesse That wee must not giue ouer reioycing though God smite vs with sicknesse 359. b. 360. a Of sicknesse and howe we must behaue ourselues to Godwarde in that case 36. b. 37. a That we must impute our sicknesse to our sinnes 37. a. Silence In what sense silence is taken in holie scripture 177. a. b In silence all things are quiet without noise c. 177. a Of whome wee must learne silence 177. b Silence is taken in scripture for abstinence 177. b That in silence there is great wisedome and howe 363. a Of the silence which pleaseth God and wherein the same consisteth 363. a Simple Wisedome refuseth not the simple but calleth them to her and why 120. b That wee ought to be simple and in what respectes 3. a The younger sorte are commonly simple 3. a. Of the simple and who they bee that are so counted 2. b Who are simple and that wee are all naturally simple and voide of witte 120. a The simple are the bidden guestes to wisedomes banket 120. a Simplicitie Of simplicitie from whom the same first flowed 2. b. 3. a Howe farfoorth we should forsake simplicitie 3. a Simplicitie ioyned with wisedome and knowledge much commendable 3. a Sinne. The estate of man before Sinne after 205. b Notable proofes that none can vaunt himselfe to be free from sinne 413. a What we must doe vpon the knowledge of our Sinne. 152. b That none is exempt from Sinne and why 412. b That the iust is not hee which hath no sinne who then 220. b None can bee so iust but hee must needes sinne 432. b That God is not the authour of sinne a notable doctrine 428. b That sinne came by disobedience 287. b Of beeing snared by the sinne of the lippes and what it meaneth 210. 211. a. b In what respectes wee are saide to leaue sinne though it forsake not vs c. 567. a That we must not suffer any to sinne in

the Lord. 156. a What it is to trust in our owne hearte and that such trust is forbidden 576. a. b. Trust in the Lorde compared to a strong and high tower c. 597. b That wee must not looke to men to trust in them and why 542. b. 543. a That al our trust ought to be onely in God 368. b What kinde of trust it is that wee must put in our neighbour 50. b Of vaine and foolishe trust and that it is against the worde of God 50. b Carnall trust holdeth men in geering and mocking 153. b What we must doe to trust in God with all our hearts 33. b That there are but fewe which trust in the Lord as they ought and why 33. b That we cannot trust in God except we loue him 33. b That the wise of this world haue no trust in God and why 33. b Of trust in the Lorde and howe necessarie it is 33. a V. Vanitie Vanitie comprehendeth in it all kinde of sinnes 608. b Vanitie is the corruption and wickednesse wherein we are borne 608. b The fruites of vanitie if we yeeld thereunto 608. b. 609. a. Vertue Exhortations to parents to teach their children vertue in youth and why 426. b. What the world doeth account and cal vertue 426. b What kinde of vertue it is wherein noblenesse consisteth 426. b What we must doe that our vertue wax not feeble 486. a The nobilitie of yong men is vertue 426. a. b. Vices Of great contrarietie euen betwixt vices 427. a. b. Victorie That victorie commeth of the Lorde and of none other 445. b Victorie called safegard as appeareth by the sentence of Solomon 483. b. Violence Of violence and wherein the same consisteth 229. b Of violence done to the poore called by the name of Destruction 349. b Violence against the blood of a man is done diuerse wayes 570. a. b Examples most lamentable of such as haue done violence against blood 570 b. Vision Wholesome doctrine of a vision and that we must receiue it 591. b The meaning of these wordes Where there is no vision the people decay 591. a What kinde of vision hath euer bene necessarie in the world and why 591. a. Vnderstanding Who they be that are said to be destitute of vnderstanding 309. b. 310. a. That the man of vnderstanding walketh vprightly and who is such a one 310. a Of vnderstanding gotten by the word of God and why it is called good 32. a. b Of vnderstanding gotten by mans wit c. that it cannot bee called good and why 32. b The meanes and wayes to get vnderstanding and what they be 41. a. To what ende God preserueth vs through the vnderstanding that hee putteth in vs. 24. a Of vnderstanding both in the sheepe and the shepherd c. 19. b. 20. a Of vnderstanding and of the benefites obtayned by the vnderstanding of Solomons prouerbs 4. a. b What benefites are promised to the man of vnderstanding 3. b The taste of holy things standeth in vnderstanding 124. a When vnderstanding is saide to thunder with her voice 104. a Wee ought to bee children of vnderstanding and why 137. a Of the vnprofitable vnderstanding of the world and of good vnderstanding 241. a. b. Vnfaithfulnesse Of vnfaithfulnesse and that it is no smal euil 26. a Wherein the vnfaithfulnesse of an adulterous woman doeth stand 26. a. Vnmerciful A sharpe and seuere sentence against such as be vnmerciful 49 b. Vnrighteousnes Of vnrighteousnes and wickednesse among men and the cause thereof 165. b. 166. a. Vnitie Of the vnitie of sinners and wicked men 8. a. b. Vovv The meaning of these woordes What the sonne of my Vovv 624. b. 625. a. That we ought to keepe our vovv made vnto God in baptisme 424. a. Vovves To what ende wee vse often to make vovves 624. b Vpright That the vpright in his way is abhomination to the wicked prooued by examples 599. a. b. How we must behaue ourselues towardes them that are vpright 586. a That bloodie men hate him that is vpright how and why 586. a. Vprightnesse What vprightnes it is that the best of vs hath in this life 135. b Vprightnesse wherein it consisteth and that the worlde maketh no account thereof 135. b Vprightnesse and integritie are vertues depending one vpon another 166. a b. Looke integritie The false opinion of man touching vprightnesse c. 432. b How he that delighteth in vprightnes of hart wil temper his tongue and order his speech 529. b. Vsurer The meaning of these wordes The poore and the vsurer meete togither c. 588. a. b. Vpon what the minde and affection of the vsurer is set 588. a The sense of these wordes The Lorde lighteneth the eyes of the vsurer and of the poore 588. b. Why the vsurer hauing a couetous hearte contemnâ—th the poore 588. a. Vsurers Against vsurers and couetous men 252 a. Against vsurers a heauie iudgement and sentence 190. b Vsurers are wicked instrumentes whereby God gathereth riches c. 562. b. Vsurers seeme in a manner tollerable but it is nothing so 562 b. Vsurie Dehortations from vsurie and interest taken for mony c. 562. a Vsurie after a sorte and vpon a sodeine sight thought tollerable 562. a. b Remedies to make vs abhorre vsurie c. 191 b. 192. a Why the riche men of the world are giuen to vsurie 588. a. W. VVay Who haue walked in the euil vvay and how that came to passe 564. a. b Of the vvay of life on high and of hell below 312. a. b What this word vvay signifieth in scripture and for what the same is taken 307. b The vvay of the wicked compared vnto darknesse and what followeth by walking in such vvay 63. b. 64. a The vvay of the righteous compared vnto light and why 62. a. b Necessarie doctrine of the vvay of the Lorde 159. b. 160. a Of the broade vvay leading to death 23. a. 24. a and of the narrowe vvay leading to life 23. a. b Of foure things which order wel their vvay and are comelie in their going 621. b. 622. a. b To walke in the vvay of the Lord and to bee perfect is al one 159. b Whether it commeth of mans owne power that hee walketh and perseuereth in the vvay of the Lord. 159. b. 160. a That our vvay is right in our owne eyes and why it is called ours 213. b. The vvay of the Lorde is that which hee teacheth and commandeth vs by his worde 159. b Of the vvay leading to lâ—fe and the vvay leading to death 227. a Who they be that walke not in the shyning vvay of the righteous 62. b That the vvay of the wicked is the wickednesse wherein they walke 298. b. VVaies What we must do if we wil haue our vvaies please the Lord. 328 a. b That all the vvayes of a man are cleane in his owne eyes and how 323. a Against such as esteeme their vvayes cleane 323. a. b A notable lesson

to moue vs to goodnes to turne vs from euil after the doctrine and aduertisemeÌ„t of the despising of fooles directeth to vs his words exhorting promising forbidding threatening The exhortation is My sonne heare c. In this exhortation to the ende hee would bee heard with more reuerence and feare he speaketh as the father to his childe Heere we may say that Solomon speaketh in the person of God who is the onely father of al or in the person of the Pastor teacher Mat. 25. of the Church who calleth those his children which hee instructeth teacheth because he begetteth theÌ„ to God to his Church through the worde Dauid vseth this maner of speaking likewise doeth S. Paule and S. Iohn Therein they attribute nothing to themselues neither by any meanes doe derogate from the fatherhoode of God for it hath pleased God to make them partakers of this honour when hee doeth vse them as instruments to encrease his Church and to beget him spirituall children Wherefore Solomon doth moue vs to obey God who only is our father instructer as it hath bene alreadie treated of in the 2. verse And when he calleth vs to heare he requireth also obedience which we must yeelde if we wil bee accepted of God for wise otherwise we enter into destruction with the foolishe For the worde which Solomon vseth doth not onely signifie to heare but also to obey Mat. 7. and follow It behoueth vs then not only to giue our outward hearing to this instruction but also our heartes that we vnderstanding howe healthfull it is for vs may followe it with true and continuall repencance detesting euil louing good with all our desire And forsake not When Solomon addeth this he giueth vs well to vnderstand that he doth not onely allure vs to heare but to obey And therewith immediately hee answereth to a question which might bee made to wit How shall we heare God seeing he is an inuisible incomprehensible spirite He giueth I say the solution admonishing vs not to forsake the teaching of our mother As if he did say if you will heare God to instruct you be obedient to the Church wherein hee doeth beget you and teach you by the ministerie of his Apostles and Prophets of his Euangelistes Pastours and Doctours Furthermore wee must vnderstande that God calleth al them his children which hee exhorteth by his worde and giueth them to his spouse which is the Church to be taught for the Church is the piller and strength of trueth not the popish Church which doth reiect the word of God and not acknowledge Iesus Christ for head but Antichrist and the enimie of God But forasmuche as wee ourselues cannot discerne the Church of the wicked from that of the faithfull we must aske of our heauenly Father the spirite of wisedome and discretion and vndoubtedly he wil giue it vs. For they shal be After the exhortation he putteth the promise by Mat. 7. 9. a figure and similitude as if he did say like as the worldlings delight to beholde a person decked and trimmed with gorgeous attires and precious iewels hanged about the head and the necke which are the parts most seene because they are most apparant and the person so decked is not ashamed to be seene but desireth to bee seene euen so my sonne if thou be truely decked with the feare of the Lorde and with his knowledge and doest willingly receiue his instruction and that thou desirest gladly to be taught in the congregation of the faithful thou shalt be acceptable and pleasant before God and his Angels before his elected and faithfull and thou shalt not need to doubt to present thy selfe before him and his neither needest to feare to be refused of him no more than the wel beloued pleasing and acceptable Wyfe is refused of her husbande but shalt be assured to obtaine of him ioye and prosperitie and all felicities in the life euerlasting for he which promiseth is true Wherein we haue first to note that albeit Solomon doeth here vse a similitude taken of the manners of the worldlings yet his meaning is not that it is lawful for vs outwardly to deck ourselues with sumptuous and precious things wherewith to please men but contrarily we must folow the doctrine of the Apostles For as our Sauiour 1. Tim. 2. 1. Pet. 3. Luk. 18. 2. compareth God vnto a wicked iudge and yet it is not lawful to say nor think that God is wicked euen so if Solomon compare the spirituall giftes vnto worldly ornaments it is not to say that it should be lawful for vs to folow the custom of the world in outward ornaments True it is that the wearing of golde and precious stones and other ornaments is not altogether and vtterly forbidden seeing that it is indifferent but it is not forbidden in so much as all they which deck themselues sumptuously are almost all ledde with too much desire to bee seene and are commonly giuen to superfluitie excesse to vnshamefastnesse and immoderatenesse to ambition and pride And forasmuch as women are most spotted with this desire to be seene in gorgeous apparel S. Paul and S. Peter direct their wordes to them Secondly because that God commaunding father and mother to be honoured adding thereto a promise thou shalt liue long vpon the earth some because that this promise for they shal be c. is placed immediatly after the exhortatioÌ„ to heare instruction would haue the said exhortatioÌ„ taken more simply to wit for the commaundement to obey vnto carnal fathers vnto whose charge the gouernment of their children is committed and that the children learne to be obedient to their parents should not thinke that they are able to rule themselues There are two reasons that cause me to dissent from this opinion The first is that in this same preface the 6. chapter he giueth commaundement to obey father and mother the second is that after he hath admonished and aduertised vs of the feare of the Lord of his knowledge by this exhortation he sheweth to vs by what meanes we may attaine thereto and be kept therein to wit by hearing and obeying 10 My Sonne if sinners do intice thee consent thou not 11 If they say Come with vs we will lay waite for blood and lye priuily for the innocent without a cause 12 VVe wil swallow them vp aliue like a graue euen whole as those that go downe to the pit 13 VVe shal finde all precious riches and fil our houses with spoyle 14 Cast in thy lot among vs we will all haue one purse 15 My sonne walke not thou in the way with them refraine thy foote from their path 16 For their feete runne to euill and make haste to shedde blood 17 Certainely as without cause the net is spread before the eyes of all that hath wyng 18 So they lay wait for bloud lie priuilie for their liues 19 Such are the wayes of euery one

the Word is not directed but vnto the children of God yet it ceaseth not to sound in the eares of strangers which are mingled with the houshold of God but because they heare it with contempt as they declare by not receiuing the same with fayth and obedience for this cause it serueth vnto their condemnation of death Contrarily vnto them that receiue it to them shee is as life Solomon doeth so affirme when hee sayeth to his Sonne that his wordes shal increase the yeares of his life If then wee desire long life let vs yeelde ourselues willingly to learne and diligently to heare the preaching of the Word let vs submit ourselues thervnto with true obedience labouring to perfourme that which it commaundeth vs by reuerence that we beare vnto God who is our Father and through feare that wee haue to disobey him In this sort our yeares shal be prolonged not that we can liue in this worlde beyonde the terme that God hath ordeined from euerlasting but howe short so euer our life is it shal be so long as is expedient for the saluation of our soules as also wee will content ourselues therewith knowing that by temporal death our yeares are not shortened but that wee shal enter into the true length of life for the same shal be without ende Wee shewe right wel that wee beleeue not Solomon or that wee make no great accounte of life There are not many which giue eare vnto the Worde of life yet lesse that receiue it In so doing we declare vs to be folish and that we make no count to come vnto Wisedome wherevnto the wiseman laboureth to bring vs by his wordes as he sheweth saying 11 I haue taught thee in the way of VVisdome and ledde thee in the pathes of righteousnes 12 VVhen thou goest thy gate shal not be straight wheÌ„ thou runnest thou shalt not fall 13 Take hold of instruction and leaue her not keepe her for shee is thy life When Solomon declareth that by his wordes he leadeth men to Wisedome and that hee guideth them the right way vnto life then he reprooueth those of folishnesse condemneth them vnto death which wil not heare receiue his words and therewith he sheweth what is the office of fathers vnto their children that is they should not mainteine them in vaine foolish thinges but in al Wisdome that they may say with Solomon I haue taught thee c. Likewise the dutie of children is to be willing to learne and to folow the Wisedome and righteousnes that their Fathers Superiours and Teachers shal teach them by the Worde of God But as it is verie harde to finde many Parents which doe teache wisedome and righteousnes for the most parte careth not what becomes of their children so that they spende not their goods so also the greatest parte of the worlde which are the youth are the worst ruled in such wise that they care not what they doe so that they may liue at ease And therfore albeit that we haue the Word of God daily preached vnto vs the which is the way of wisdome and righteousnes yet is it verie hard to persuade many that they are rebels against the Word and that the way hath beene taught them c. After the meaning of Solomon which speaketh vnto obedient children for none but they doe truely receiue the way of wisdome and walke in the pathes of righteousnes That Solomon doeth direct his words vnto these we may vnderstand by the promise folowing when he sayeth 12 VVhen thou goest c. This promise can not appertaine to the foolish scorners neither vnto the wicked and dissolute Pro. 1. 26. 2. 22. 3. 32. Psal 37. but contrarily they are threatened with sorow affliction with miseries and calamities with desolation destruction but it belongeth vnto the wise and righteous And forasmuch as Solomon doeth apply it vnto them to whome hee did direct his former affirmation saying I haue taught thee c. It foloweth right wel that he speake not vnto the foolishe disobedient but to those which through loue of wisedome righteousnes doe heare and receiue his words If we would then be exempted from sorow distresse and to be at libertie with ease as Solomon doeth promise saying VVhen thou goest c If wee would auoide desolation and destructioÌ„ and dwel surely and safely we must haue al our thoughts purposes al our sayings doings the which are our wayes paths to be taught by wisdoÌ„ gouerned by righteousnes c. But though that Solomon hath directed himselfe to the wise and righteous making them this affirmation adding thereto the promise yet are we neuer so wise and wel ruled but that wee haue neede to bee admonished not to forsake the way that hath beene taught vs neither are wee alwayes so assured of the promises that are made vs by the Worde of God but that we haue neede to be exhorted and called vpon to receiue his admonitions and not to forsake them promising vs that we shal liue for he saieth Take holde of instruction This verse hath alreadie bene expounded in this same Chapter in the tenth verse 14 Enter not into the way of the wicked and walke not in the way of euil men 15 Auoide it and goe not by it turne from it and passe by 16 For they can not sleepe except they haue done euil and their sleepe departeth excepte they cause some to fall 17 For they eate the bread of wickednes and drinke tho wine of violence The waye of the wicked is to be giuen to doe hurt vnto their neighbours without cause the which is a most wicked custome Pro. 1. 10. and maner of doing therefore Solomon hath exhorted vs in the 15. verse Walke not in the wayes with them c. Likewise one of their wayes is to loue foolishnes Wherfore if we enter into their pathes then doe we not walke in the way of Wisedome wherof it foloweth that we fall into the straight and distresse and light vpon destruction and so runne vnto death For life standeth only in the way of Wisedome and righteousnes in the which for to preserue vs Solomon is not satisfied with the aduertisementes that he hath giuen but againe hee doeth admonish vs that in no wise we should folow the coÌ„ditions maners of the wicked And for to shewe vs that we should be verie careful to take heed from partaking with their doings it sufficeth him not to haue said Enter not c. But further to expresse how muche wee ought to abhor detest the maners of the wicked to shun theÌ„ he addeth 15 Auoide it and goe not by it Forasmuch as the greatest part of the worlde consisteth of the wicked and vngodly which prosper and are happy to the sense of the fleshe therefore the rude ignorant and simple and vndiscreete are tempted to follow them and count themselues happy if they may come to bee

the end then that we be not compelled to make this mourning for the paines that shal pinche vs by whoredome and prodigalitie let vs obey Moyses and the Prophets and aboue al the chiefe Prophet and our onely Maister Iesus Christ and his Apostles and Ministers which are ordeined by him for to bee our Maisters and to teach vs his wil not for to make new commandements ordinances at their pleasure and fantasies as doeth that tyrant of Rome The miserable whoremongers and prodigall spenders will not mourne for that they haue disobeied these doctours and maisters for they are dumbe dogs which barke not but though they say themselues to be the successors of the Apostles esteeme theÌ„selues the rulers and gouernours of Christendome and the pillers of the Church yet through their dissolute life they offend destroy the people causing great multitudes to fal by their euil example These woful whoremongers and prodigal spend thrifts might rather bewaile themselues for hauing almost giuen themselues ouer vnto al euil by their example then not hauing obeyed their voice for in companying with them they see heare learne nothing but al euil Wherfore we must flye both them and their like to the end that we be not prouoked by their example to waxe corrupt in al euil and that wee should haue no cause to mourne with these stinking whoremongers who al in vaine doe be waile themselues saying 14 I was almost brought c. Albeit that more euil is learned that men are more easily corrupted with wicked company and by euil examples then otherwise yet neuertheles the foolish and vndiscreete the contemners rebels the mockers and dissolute cease not to be corrupted and to bee giuen to al euil though they are admonished by good Doctours and Maisters and do liue and be mingled with good people in the congregation and assembly of the faithful Wherfore we may take this mourning as if the wicked did lament that in what companie so euer they came good or bad they grew corrupted and altogether giuen vnto euil Notwithstanding seeing the former lamentation it is more likely true that they bewaile themselues for that they haue not ceased from running to al euil when they were taught admonished by good Doctors Maisters in the company of the faithful which were no â—mal numher as this repetition doeth shewe In the midst of the congregation and assembly for it is as much as to say as in the great assemblie In this their lamentation they shewe that they haue sinned more greeuously then if they had companied onely with the wicked amongst whom they should haue had no instruction This last exposition is the most meetest vnto the line of the text of Solomon He setteth before vs these lamentations to the end that we should not commit wickednes wherby we should be constrained thus to lament for the punishmeÌ„t that foloweth therof and not but that we should be displeased with ourselues for the euil that we haue done For they that doe so lament should be verie readie to doe the like if they had the power 15 Drinke the water of thy Cesterne and of the Riuers out of the midst of thine owne well 16 Let thy Fountaine flowe foorth and the Riuers of waters in the streetes 17 But let them bee thine euen thine onely and not the strangers with thee 15 For to teach vs what we should do that wee might not giue our honour vnto strangers least wee bee compelled to lament for the consumption of our flesh and of our strength he exhorteth Deut. 11. 11. vs to drinke the waters of our Cesterne And therein he respecteth the descriptioÌ„ of the land of Iuda in the which were mountaines and vallies that were moistened with the raine from heauen and therfore they had made wels Cesterns to hold keepe water very necessary for them As when Abraham came dwelt in this Gen. 26. 15. land his seruants digged caued wels Regarding this situation as hath bin said he ordeineth that we should drink water wherby he meaneth al fruites which we gather of our labor trauell the which he signifieth when he saith not absolutely of Cesternes of welles but of thy Cesternes and out of thine owne welles that is to say that thou hast caued and digged and keepest Nowe when as Solomon vnder this which is of least price and estimatioÌ„ in the prouision of a house for there is nothing that is more spilt then water also that lest serueth for marchandise comprehendeth al the necessities of the house he also sheweth that we must keepe great sobrietie and temperance and not desire to make excessiue and superfluous cost that we must not folowe gluttony nor dronkeÌ„nes And wheÌ„ he saith drinke not to call drinke he sheweth that we should be careful to nourish our houshold and not to speÌ„d our goods prodigally vpon making good cheere with knaues and whoores with belly gods and vnsatiable throates Besides this also we wil first of al note that albeit we must bee sober and temperate and contented most with simple drinkes and meates yet that it is lawful for vs to vse all kinde of meates As when God promised the land of Chanaan vnto the children of Israel he did not promise them that they should drinke water onely 1. Tim. 4. 4. Exo. 3. 8. Leuit. 26. 4 Deut. 28. 1. Exo. 20. 15. but he also promiseth abundaÌ„ce of all fruites of the land for to eate with fulnesse with ioy and in peace and rest Secondly what licence soeuer is geuen vs to vse all benefites yet must wee abstaine from those that belong vnto our neighbour as we haue two expresse commandements for it And Solomon doth signifie the same here saying Of thy Cesternes and of thine owne wels Thirdly forasmuch as the Cesternes and Welles do runne to decay and fall downe except they be mended and tended and both cost and labour be bestowed vpon them euen so Solomon doeth aduertise vs to labour and priuilie forbiddeth vs begging from the which coÌ„meth much euil Fourthly although that the wels Cesternes be ours and that Solomon biddeth vs drinke water yet ought we not to be so partial nor so much giueÌ„ to our own profit but that we should haue care of our neighbors and endeuour to communicat part of ours for to relieue their need we must not be such pinchers to eate our bread alone but we must distribute the same into diuers partes as Solomon teacheth vs saying 16 Let thy fountaine flowe foorth c. As he that hath one or many fountaines wanteth no water though they runne ouer and spred here and there far of euen so the man which shal distribute the goods that God hath giuen him shal haue enough not want When we were Papists wee were wont wel to say To giue for Gods sake doth not make a man poore If in such darkenesse of ignorance of superstition and idolatry

Thus the slouthful and other wicked doe not keepe the path of wel speaking vnto the honour and praise of God but as they are vnprofitable and vaine so doe they giue their mouthes to take the name of God in vaine For beeing ydle they labour to take some recreations according vnto their desire the which are ful of vanitie Wherefore out of the abundance of their vaine hartes they speake vanitie in al dissolutenesse and abhomination in mingling the name of GOD in their iestes in blaspheming him in singing dishonest songes and speaking wantonly Also they hold not the way of well speaking of their neighbours but as they are frowarde and wicked euen so by their words they labour not but maliciously and wickedly to hurte and to hinder their neighbours by slandering by bearing false witnesse against them and in swearing to their losse This is more prooued then is needeful that the ydle and slouthful do gouerne themselues thus simplie euen in al estates c. 13 Hee maketh a signe c. Because that the frowarde and wicked man would not bee knowne nor counted such it is needful for him that hee often holde his peace for seeing that hee is euil he cannot continue speaking wel and so his malice shoulde bee too much seene against his wil and for this cause somewhat to hyde himselfe he disguiseth and vseth dissimulation and fainednesse hee conterfaiteth and turneth himselfe nowe on this sorte and then of another Solomon doth signifie the same by the signe of the eyes by the speaking of the feete and by the token of the fingers The froward the wicked do thus counterfaite themselues in diuers sorts byting in their woordes for albeeit they haue no desire but to speake wickedly yet doe they spare to speake because they woulde not bee knowen and yet notwithstanding cannot keepe in but that they giue some signification of their malice vnto their fellowes or els dissemble somewhat to deceiue those which they wil drawe vnto their wickednesse If they would in no wise bee knowne Solomon woulde not expresse their fictions and coulorings by signe woorde and token For they which doe signe speake and shew do not seeke to be vnderstood but the wicked giueth the watch word as it is sayde they haue their tokens and manners of dooinges whereby one of them may be knowen to another what is to bee done that they may catche and beguile them which are none of their companie or winne others to consent vnto them 14 Lewde things are in his harte c. Wee must not maruell though the frowarde and wicked haue such manners and customes for there cannot come any other thing out of the sacke then that which is within The frowarde as Solomon saieth are stuffed at the hart not with one malice alone but with diuers for lewde things are in their heartes and albeeit that no man seeketh to doo them hurte yet is their hearte so poysoned and embrued with lewde thinges that they can neuer cease from thinking and seeking meanes howe they may execute their displeasure for to hurte them which doe them no wrong Solomon doeth wel expresse it when hee saieth that hee ymagineth euil at all tymes Nowe the euil that they ymagine is to set al in troubles and confusion by dissention that they stirre vp through the frowardnesse of their mouthes by their dissimulations and by the lew denesse of their heartes Solomon doeth signifie the same saying That they rayse vp contentions But as they deuise the destruction of their neighbours euen so also sooner then they thinke of they shal bee destroyed without remedie as he saith 15 Therfore shal his c. Howe the wicked after alitle time of prosperitie at the last fal into destruction is in other places very Psa 7. 37. Pro. 1. 26. wel described 16 These sixe thinges doeth the Lord hate yea his soule abhorreth seuen 17 The hautie eyes a lying tongue and the hands that shed innocent blood 18 An heart that ymagineth wicked enterprises feete that be swift in running to mischiefe 19 A false witnes that speaketh lies him that rayseth vp contentions amongst brethren It is a thing that wee ought not to doute of that the thing which pleaseth not God cannot long endure Wherfore we must not wonder though the destruction of the froward and wicked shal sodenly fall without any helpe Hee pleaseth not God therefore hee doeth abhominable things Solomon hath something touched it before hee saide that hee shoulde bee destroied that hee shoulde bee sodenly strocken but for to shewe that it cannot otherwise bee done hee declareth vnto vs more amply what are the manners and customes of the frowarde and wicked and doeth affirme vnto vs that they are much displeasing vnto God And for to begin this declaration hee saieth There are sixe things that God abhorreth as if he had not expressed a number sufficient he correcteth himselfe saying that there are seuen and as if the hatred were not ynough for to shew that the frowarde and wicked deserueth wel to be destroied and that his liuing is not acceptable vnto God hee addeth that God abhorreth them And forasmuch as in God we liue Acts. 17. 28. and haue our beeing it is necessary that what hee hateth and abhorreth must come to decay verse 12. Nowe as heere before hee hath noted the frowarde and the wicked by his mouth eyes feete and handes or fingers and by his heart and by the contentions euen so nowe for to shewe that it is necessarie hee perish hee declareth that God hateth and detesteth these thinges not that God is ledde with troubled affections as men which are often ledde as their affections doe carrie them GOD neuer changeth but in all thinges hee woorketh according as hee hath determined from euerlasting and before the foundation of the worlde was laide Hee proceedeth not then by hatred and anger to destroy the wicked but because that they which he destroieth and ouerthroweth according as they haue deserued doe feele him as if hee hated them the Scripture doeth attribute hatred vnto him as the transgressor wil deeme of the iudge that sendeth him vnto the gallowes Also albeeit that God hath not a soule distinct from the rest of his substance and essence for there is nothing in him that can be parted nor diuided as the man which is compounded of a soule and a body the which may bee separated by temporall death yet the scripture doeth attribure a soule vnto him where with hee loueth the righteous and hateth and detesteth the wicked that the good may learne that the promises of life are not made vntoo them faynedly and coulorably and the wicked shoulde knowe that it is no play nor pastime when they are threatened with death and damnation c. 17 The hautie eyes c. The first thing of the seuen that the Lord hateth and abhorreth are the hautie eyes the which are proude the which not onely praise themselues so

keep that sinne do not raigne in our mortall bodies 19 A false witnesse that speaketh lies c. In the sixth place he setteth the false witnesse bearer and this is not without cause for it hath an expresse commandement against it Thou shalt not beare false witnesse against thy neighbour and so the false witnesse Exo. 20. 1 knoweth not that there is a God which is his Maister and Lorde whome hee ought to obey where he laboureth to despite him For man hauing any knowledge of God if he make himselfe a false witnesse hee knoweth that hee prouoketh the wrath of God against himself and seeing that God is the trueth it cannot bee but he must needes haue a false witnesse in horrible execration But that wee may know who it is that is a false witnesse and that we may labour to auoide the displeasure of God and not to bee abhorred of him Solomon telleth vs that hee is one that speaketh lies Hee saith not that it is the periurer albeit that al periurers are lyers and doe speake lyes but to yoke in all lyers hee saith simply hee that speaketh lies Wherefore when wee are asked an answere of trueth we are false witnesses if we shal speake otherwise then the matter standeth though we be not asked vpon our othe Euen so those which lie in iudgement or otherwise are hated of God and are of him abhorred for the which they ought to looke shortly to bee destroied By a more strong reason then they which doe periure themselues ought wel to be esteemed false witnesses and when by their false othe they cal God vnto witnesse of their lies they would spoile him of his trueth and consequently that he shoulde be no GOD for seeing he is the trueth he cannot stand without it they well deserue of God to be hated to be of him detested and bicause there is no thanks due to them why the worlde doth not sodenly perish seeing they seeke to ouerthrow God without whome nothing can remaine they deserue wel speedily to be beaten downe the which shal be doone without remedie sooner then they thinke for In the seuenth place he setteth the seditious which raise vp contentions amongst neighbours which the Scripture calleth brethren not only by this that we are all children of Adam and Eue but that wee ought all to haue one heauenly father and also to shewe that as it is a good thing to be wished for that brethren shoulde dwel al together so also that is an euill thing that neighbours which ought to Psal 133. 1. be vnited together as brethren shoulde bee diuided and that the common peace shoulde be broken whereby friendship is mainteined and helpe is ministred one to another They which are the cause of the breach of this vnitie are hated of the Lord and are not without cause abhorred of him For first of all it is no thanks to theÌ„ that God is not spoiled of his delight which he taketh in the vnitie and concorde of brethren The which pleasure ought not to bee esteemed of smal importance when the lawe of GOD stretcheth wholy to maintaine the vnitie of religion the which is commanded vnto vs by the first table and in coniunction of mutuall loue the which is commanded vnto vs by the second Table the which loue cannot bee mainteined without vnitie in religion And therefore the Prophetes were very carefull to crie against the superstitions idolatries and against the false Prophetes and the Priestes of Baal Also our Lorde Iesus Christ exhorteteth men to take heede of false Prophetes aduertising that many should come in his name saying Mat. 7. 15. 24. 5. I am the Christ and should deceiue many And Saint Paul in diuers places And forasmuche as there is none that desireth that GOD shoulde hate his manners and dealinges and to abhorre them but woulde if wee haue neuer so little sparke of good wit that hee shoulde allowe them and that hee shoulde accept of them it is necessary therefore that we delight to giue ourselues to doe contrarily to that which God hateth and abhorreth and that in steede of hawtie eyes wee become humble and lowly in heart after the example of our Lorde Iesus Christe Secondly no thanke to them that he is not depriued of his paternitie no thanke to them that the children doe not deny their father and to take the Diuell for their father For as God is the God of peace so are also the peacemakers and peace followers his sonnes contrarily the seditious tumult Mat. 5. 9. raisers and brawlers are the sonnes of the Deuil Thus they which make debates labour to encrease the kingdom of the Diuel And if God doe abhorre those which so offende against the second Table of Moses by a more forcible reason doth he detest theÌ„ which transgresse the first through obstinacie and wilfulnesse 20 My sonne keepe thy fathers commandement and forsake not thy mothers instruction 21 Binde them alway vpon thine heart and tie them about thy necke Because the fathers and mothers which truely and tenderly loue their children will not commaunde nor teache them any thing but that which is pleasing and acceptable vnto GOD that the young folkes may learne to flie from the former things which God hateth abhoreth SolomoÌ„ would that children should obey their fathers and mothers and that according to the lawe 21 Binde them alway vpon thine hearte c. When he maketh this exhortation he sheweth wel that he spake not but of fathers Exo. 20. 21. Deuâ— 5. 16. and mothers which doe labour to gouerne their children in that which is acceptable and pleasing vnto God in that which is according vnto his commandements For there is nothing wherevnto we ought to be so fast linked as vnto the coÌ„mandements of God there is no yoke wherevnto we ought to submit ourselues but vnto the law of God the Lorde Moses also willing to induce the children of Israel vnto a continual obedience of the worde of the Lord sayth And these wordes which I commande thee this day shal be in Deut. 6. 6. 11. 18. thine hart lay vp then these words in your heart Now sith that this preseÌ„t admonitioÌ„ serueth for the whole word of god it might be said that when SolomoÌ„ said My sonne keepe the commandement of thy father c. that he speaketh of God and of the ministery of his Church in the which there is nothing taught vs but the pure worde of God and whose children we are if we submit ourselues vnto his worde suffering to be begetten thereby into pure faith true repentance 22 It shall leade thee when thou walkest it shal watch for thee when thou sleepest and when thou wakest it shall talke with thee Albeit that this promise agreeth very wel with this same heere That thy dayes may be long vpon the earth c yet the same hindereth not but that it should regard to assure the goodnes of God vnto

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 CoÌ„trarily we can not exceed in eating drinking at the table of WisdoÌ„ 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 coÌ„cludeth 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 wheÌ„ 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 theÌ„ bicause they are ignoraÌ„t 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

in holines and the end euerlasting life for the righteous Rom. 6. 22. doeth not teach nor counsel but onely that which serueth to saluation life Solomon doth signifie it when he calleth his mouth the welspring of life Our Lorde saith that from the abundance of the hart the mouth speaketh Now it is said the law of his God is in his hart therfore his steps shal not slide Whervppon foloweth that it Mat. 12. 34. Psal 37. 31. bringeth life to them which receiue this doctrine which folow his counsels tremble at his threatnings delite in his exhortatioÌ„s also do assure theÌ„selues of the promises of life that is preached vnto them CoÌ„trarily as out of a durty puddle we can draw nothing but filthines and infection for to infect poison to kil those which drinke therof so also it is saide there is no constancie in the mouth of the wicked within they are very corruption their throte is an open sepulchre they flatter with their tongue Wherupon foloweth Psalm 5. 9. that we can learne nothing of the mouth of the wicked but al euil when we heare no maner of goodnes come from their mouth but it abouÌ„deth with al filthy corrupt words as it appeareth for it doth open it self Solomon doth signifie the same saying but iniquitie couereth the mouth of the wicked When Solomon saieth doth couer he neither excludeth the time past nor present but speaking in the future tence hee sheweth the hardnes and obstinacie of the wicked to the end that we should stande vpon our watche at al times For as they haue not ceased nor do cease so also they shal neuer cease vntil the ende of the worlde to speake filthily to giue euil counsel to spread abroade false doctrine But the euil men deceiuers shal waxe worse worse deceiuing and beeing deceiued Now they which folow their vncleannes wickednes giuing theÌ„selues vnto iniquitie shal fal in death For it is saide The rewarde of 2. Tim. 3. 13. sinne is death Heeretofore we haue expounded the 2. parte of this sentence otherwise but not contrary that by force of the Antithesis Rom. 6. 23. or comparison that Solomon maketh there Heere hee setteth the vertue of wel speaking ruling the mouth against the vice of peruerse and wicked mouthes Hee doeth this honor vnto them which speake wel for to attribute vnto them the welspring of life and to make them as it were auctors of health and life vnto these which learne of them Saint Iames doeth the like saying Brethren if any amongst you hath erred from the trueth and some man hath conuerted him let him knowe that hee which hath conuerted Iam. 5. 19. 20. the sinner from going astray or out of his way shall saue a soule from death And this is according vnto the doctrine of our Lorde Thus it pleaseth the Lorde to honour such as speake trueth Contrarily Mat. 18. 15 Iohn 20. 23. Solomon accuseth those which haue their mouthes couered with iniquitie of murther hee expresseth not the accusation but it must bee vnderstoode by the present Antithesis Nowe sith that they which haue an euil tongue are murtherers they cannot looke but for death Contrarily those which out of the good treasure of their hartes do bring good thinges are assured of life as by their office they are the auctors of life c. 12 Hatred stirreth vp contentions but loue couereth all trespasses When men or women are kindled with hatred wrath anger with enuie and yll wil against their neighbours although it be very wrongfully and without cause and that their neighbours haue giueÌ„ them no maner of occasion to beare euil affection towardes theÌ„ yet can they not speake gently and louingly vnto them they cannot say wel of them but do wrong and deale iniuriously with them and speake al the euil they can against them do greatly reproche them to their faces being ready to stryke beate them to murther kil the innocents behind their backes they slaunder do falsly bely them they diffame them bring them into the hatred so much as they caÌ„ of al the world that many may rise vp against them which haue not offeÌ„ded that they may be destroyed vndone So much as possible they caÌ„ they set al in trouble they stir vp seditioÌ„s vprores persecutions against those that wish them no euil SolomoÌ„ doeth signifie it saying hatred stirreth vp contentions This stir is made as is sayde and as the innocentes in al tymes haue had trial As Abel Moyses Dauid the Prophetes our Lorde his Apostles and other faithful men and yet stil the wicked cease not to doe and to speake the like against them that folowe the trueth and that desire nothing but their health and saluation But the saying of Solomon ought not to be restrained vnto this maner of hatred For we haue experieÌ„ce that wheÌ„ there is hatred betweene parties that they bite sting one another do charge reproch one another with al the villanies they caÌ„ they detract one another there is nothing but they wil blame interpret the doings sayings one of another altogether in the euil parte the which is cause of mortal strife of seditions of vprores of battels and warres of murthers and slaughters Mat. 5. 22. 1. Ioh. 3. 13. Solomon doeth wel signifie it here and so he accuseth al them which hate their neighbours of murther manslaughter hee pronounceth them guiltie and breakers of this commandement Thou shalt not kil as doth also our Lord who soeuer hateth his brother is a mansleyar They that are suche can not pray vnto God but against themselues as appeareth Wherefore we must vnderstande Mat. 6. 18. that hatred is a sinne most detestable and which wee ought greatly to abhorre when it separateth vs from God and hindereth vs to haue accesse vnto him Contrarily for that which hath beene saide of hatred if men and women doe truely loue their neighbours they wil speake vnto them with al softnes and gentlenes they will haue none euil suspition of them they wil not labour to hinder their good name but where they are euil spoken of they wil endeuour to excuse them and euen when we haue offended them they wil dissemble and beare with many thinges they suffer and yet forgiue many thinges burying their neighbours faultes and labour to saue their honestie Solomon doeth wel signifie it saying But loue couereth all trespasses and after him Saint Paule sayeth Loue is 1. Cor. 13. 4. patient We haue here a doctrine of great excellencie whereunto we must diligently apply ourselues if we wil auoide strife and contentions to be the true children of God Beloued let vs loue one another for loue coÌ„meth of God euery one that loueth is borne 1. Ioh. 4. 7. of God and knoweth God Notwithstanding this is not to say that if our neighbours be

speaketh and that a good man from the good treasure of his heart bringeth foorth good thinges Nowe that this fruit is good it ought to be knowne enough to vs by that which hath bene saide of the excellencie dignitie and goodnesse of wisedome But the meanes to produce this Rom. 12. 7. Ephe. 4. 29. 5. 3. fruit is to folow the couÌ„sel of the Apostle which saith He that hath an office let him waite on his office or hee that teacheth on teaching c. Let no corrupt communication proceede out of your mouthes but that which is good to the vse of edifying that it may minister grace vnto the hearers But fornication and al vncleannes or couetousnes let it not be once named amongst you as it becommeth Saintes Let euerie man as hee hath receiued the gift minister the same one to another as good disposers of the manifolde grace of God This same fruite is required of all and there is none 1. Pet. 4. 10 that can truely boast to bee a Christian except he bring it forth But chiefly the Ministers of the worde ought to bee careful and diligent to bring foorth this fruite I haue chosen you and ordeined you that yee shoulde goe and bring foorth fruite They are the husbandmen Ioh. 15. 16. Mat. 21. 41. and labourers vnto whome the Lorde hath let out his Vineyarde By this wee may knowe that the righteous are not great in number seeing there are but verie fewe that do giue themselues to speake wisely but almost euerie mouth doeth vtter vanitie and foolishnesse vncleannesse and wickednesse as is tried And forasmuche as the good tree doeth bring foorth his fruit in due season and wisedome is alwayes in season it is alwayes profitable yea euen necessarie it foloweth that the righteous doeth not cease to bring foorth wisedome by wholesome doctrine by good admonitions by holie corrections and iust threates according to that which is saide The mouth of the righteous wil talke of wisdome This same is chiefly fulfilled by the preaching of the Gospel which Psal 37. 3â— for to declare wel the Lord hath promised a mouth wisdoÌ„ vnto his Apostles Saint Paul doth declare it when he sayeth This grace was giuen mee c. And when hee sayeth that hee preacheth Luk. 21. 15 Ephe. 3. 8. Collo 1. 28. the Gospel admonishing euerie man and teaching euerie man in all wisedome that wee may present euerie man perfect in Christ Iesus against the mouth of the righteous hee setteth the tongue of the frowarde that is a frowarde tongue which speaketh nothing but vanitie filthines and wickednes lying fraude cursing slandering false swearing flatterie wanton songes and other idle wordes All these thinges are euil fruites the which ought not to proceede from the mouth of the faithfull neither can they vtter suche And because the tongue of the frowarde bringeth foorth suche fruites Solomon doeth place it in order and also doeth compare it vnto euil trees when hee sayeth that it shal bee rooted out Wherein hee signifieth that after the frowarde haue misused their tongues at pleasure by blaspheming of God and slandering of their neighbours in diuers sortes that at the last they shal be confounded and shal be compelled to holde their peace For they shewe there is no faithfulnesse in their mouthes their inwarde partes are verie wickednesse With our tongues will wee preuaile wee are they that ought to speake who is Lord ouer vs Psal 5. 10 12. 4. 73. 9. For they stretche foorth their mouth vnto the heauen and theyr tongue goeth through the worlde But it shall happen to them at the last as the Psalmist prayeth against them Rewarde them according to their deeds and according to the wickednes of their owne Psal 28. 4. inuentions The Lorde shal roote out al deceitful lippes and the tongue that Psal 12. 3. speaketh proude thinges But it is not without cause that Solomon is not coÌ„tented only to say The tongue of the froward in the singular number but doeth attribute also vnto the tongue many wickednesses This is to shewe briefly that the tongue of man is stopped and infected with a great abundance of wickednesses and that it is impossible or at the least verie harde to remedie the same as more at large Saint Iames doeth declare saying Beholde wee put bittes into the Horses mouthes that they should obey vs and Iam. 3. 3. wee turne about al their bodie c. 32 The lippes of the righteous wil speake things pleasaunt but the mouth of the wicked speaketh frowarde things The righteous man for to vtter wisedome wel taketh heede of the speaking with his lippes any thing that shoulde displease God or which ought to bee yrkesome or troublesome vnto his neighbours but hee guideth his lippes wisely speaking according as hee knoweth to bee the pleasure and wil of God and therwith hee laboureth to please al men with his worde so muche as is possible without offending of GOD and without giuing of offence to his neighbours This is that which Solomon meaneth when hee sayeth The lippes of the righteous wil speake of acceptable thinges Whereupon foloweth that the lippes of the righteous are occupied in pronouncing the worde of God the which hee woulde haue continually in the mouth of man These words I command thee this day shal be in thy heart lay vp then these words in your hearts Seeing that God so straightly Deut. 6. 6. 11. 18. and expresly commaundeth this same it foloweth that if wee occupie ourselues in speaking so that then our tongues wil speake any thing that is pleasaunt vnto him Nowe that which pleaseth the Creator and Lorde of all the worlde ought well also to please his creatures that are his subiectes who for to please him ought to loue that which they know wil please him coÌ„sidering also the excellencie and profit of this word the sweetnes thereof The wordes of the Lorde are pure wordes The lawe of the Lorde is an vndefiled lawe conuerting the soule O howe sweete are thy Psal 12. 7. 19. 8. 119. 103. wordes vnto my throte yea sweeter then honie vnto my mouth The wicked which despise and reiect the worde haue no cleane mouthes but filthie infected and altogether disordered giuen vp to euil speaking and to cast vp out of their throte al filthinesse and stinking sauour This is it which Solomon meaneth when hee sayeth but the mouth of the wicked doth speake frowarde thinges They are a viperous generation and therefore they can not speake well seeing they themselues are euil for out of the abundance of the heart the mouth speaketh Men vse not to gather grapes of thornes nor Figges of thistles Wherefore we knowe that it is not without cause that Solomon hath saide that the tongue of the frowarde shal be rooted out For sith that the wicked by the euil fruites of their mouth doe labour to poyson and to destroy their neighbours

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 coÌ„meth of their corruptioÌ„ 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 reasoÌ„ 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 wheÌ„ 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

falsifie the weightes by deceipt c. If they deserue the iudgement and punishment of God euen eternal they are wel worthie that God should set them in contempt shame and in temporall curse the which is the beginning of their hel and eternal paine For when cursing is spoken of Solomon doth not meane in wordes onely but also the people feeling themselues too sore oppressed with necessitie and scarcitie by the raking of them which withdraw the corne shal rebel and rise vp against them for to spoyle and robbe as experience sheweth Notwithstanding as hath beene saide it is not to say that Solomon doeth promise any such thing yea and the Magistrates ought to punishe such rebels what pouertie soeuer they suffer by the spoile of them which labour to enriche themselues by locking vp the corne and sith that they are punishable by men it foloweth also that they offende God with cursing The people then what wrong iniurie and outrage soeuer they suffer must be patient and not render euil for euil Mat. 5. 39. And although it be not lawful for the poore people to curse them which withholde the corne yet suche couetous persons ought well to feare suche cursing of the people and to wit that it is not without cause that Solomon doeth threaten them with this cursing For albeit the curse of the people is not iust yet for to punishe the couetous wicked and vsurers it shal take effect The Lorde wil heare such a cursing for to destroy and ouerthrowe these wicked men for asmuch as God vseth the common people as instrumentes and organes 1. Cor. 13. 4. for to curse them and not that the people in so cursing deserue to bee hearde for they are ledde with the desire of their Deut. 15. â— owne profite wherevnto the faithful ought to haue no regarde but ought to bee led with charitie which is patient and suffereth long Nowe that the curse is hard wee may gather it out of that which is saide Beware that there bee not a wicked thought in thine heart to say The seuenth yeere the yere of freedom is at hand therfore it greeueth thee to looke on thy poore brother thou giuest him nought and he crie vnto the Lorde against thee so that sinne bee in thee For if hee curse thee in the bitternesse of his soule his prayer Eccle. 4. 6. shal bee heard of him that made him And as for to turne vs away from vsury spoyling and extortion euen so also for to leade vs to bee liberall and to exercise mercy hee saith vnto vs But blessing shall bee on the head of him that selleth corne For by these wordes he teacheth vs in what estimation they are which sell their corne resonably and what men speake of them also howe well they are beloued and honoured and euery man is ready to doe them pleasure and seruice and to bee at their commandement Solomon signifieth this same by the blessing of the head for in place that the people would gladly haue the regraters head where his feete are would gladly braine them he beareth honor and reuerence vnto the liberal merciful desireth their conseruation where about they occupy themselues so much as they can Heereof we haue an excellent example in Ioseph But some wil say against it that it seemeth that Ioseph after the sentence of Solomon deserued to be cursed of the Gen. 41. 42. 43. people for hee shut vp the corne and during the famine none had any but by his commandement I answere That it was by diuine reuelation that hee gathered the corne together not to make it deare neither to make himselfe riche with the sale thereof but for to helpe the necessitie of the countrie of Egypt of them which dwelt about it And so he was not a withdrawer of the corne but a seller not like vnto the sellers at this day which doe rather deserue to be called exactours flears of men and murtherers then sellers for as they proceed therein they drinke the blood sucke out the mary of the bones of the poore It is not of such sellers that Solomon speaketh but of them which are like vnto Ioseph And as the curse of the people is heard of God and so the withdrawers of corne are not cursed only of men but also of God euen so the blessing of them which blesse the sellers is hearde and so they haue not only the blessing of men but they haue also the same of God Whervpon it foloweth that in this sentence there is not a threatening promise presently but also for to come Wherefore the cruel couetous ought to bee greatly feared and the merciful and liberal ought to be comforted And we ought to vnderstande that if the seller bee blessed that by a greater reason hee which giueth shal obteine blessing not that his almes can deserue it but because that Christ hath so promised Blessed are the merciful for they shal obteine mercie Mat. 5. 7. 27 He that seeketh good things getteth fauour but he that seeketh euill it shall come to him Solomon heeretofore hath pronounced sentences whereby hee hath taught vs to abhorre couetousnes and namely he hath said it He stil pursueth nowe the same argument when he saith Hee that seeketh good things getteth fauour c. When Solomon for to induce vs vnto liberalitie and mercy saith simplie he that seeketh good thinges and addeth not of his neighbours he sheweth vs that they which haue none other desire and affection but to doe their worke and care not to helpe the needinesse of the poore doe not procure the good but also their studie is vpon euil to doe hurt and to destroy For as wee wil not say of a tree that it bringeth foorth good fruite except wee haue tasted thereof euen so if a man doe not communicate his worke vnto his neighbours and make them partakers of his labour wee cannot say truely that he seeketh good things for he that hath care but for himselfe hath no loue without the which al is nothing worth Likewise Saint Paul conioineth the procuring of thinges good and honest with charitie Likewise 1. Cor. 13. 1. Rom. 12. 17. 2. Cor. 8. 21. shewing the care that he hath for his poore neighbors he saith We prouide for honest thinges not onely before the Lorde but also before men Nowe for to shewe vs howe wee must seeke for good thinges Solomon vseth a word in his tongue which is taken of the spring of the morning and signifieth to seeke early Wherein wee are taught that we must not be slacke and slouthful when necessitie requireth to doe any thing for them which haue neede of our helpe succour but that wee must be careful and diligent Our Lorde doth teache vs the very same when hee commandeth vs to watche Mat. 24. 42. 25. 1. 14. continually and that wee should be like vnto the faithful and wise seruant Again by

be blessed Shal man be more righteous Iob. 1. 21. 4. 17. 9. 2. 3. then God For howe shoulde man compared vnto God bee iustified If hee would dispute with him he could not answere him one thing of a thousande Nowe that it is not the rigour that God exerciseth his iudgement against the righteous Solomon signifieth it after a sort when he doeth declare that they shal be recompensed in earth The righteous of themselues are neuer a whit better then the wicked and sinners the which doe not onely deserue a temporal rewarde but eternal yet God is contented to chastice them in the earth so long as they liue here and wil not destroy them with the wicked which shal perish eternally and in this maner they shal bee more recompensed then the righteous as they do wel deserue when with al their might and ful course they folow wickednes and without remorse of conscience they giue themselues vnto vnshamefastnes for to commit al vncleannes euen with greedines But the righteous are displeased at their transgressions and faultes the which as they are not exempted in this worlde euen so the Lord doeth chasten them onely in earth and therefore that they deserue wel correction Solomon doeth cal recompense it or paiment And for to shewe that the chastisement is sweete and that it doeth not tende to destruction and damnation he saieth on earth Wherin we must obserue first of al that the righteous ought to walke in feare and humilitie when they vnderstand that they are not so innocent but that they doe wel deserue that God shoulde correct them for their 1. Pet. 4. 17 12. faults and that he beginneth to execute his iudgements with them The which he doth for their trial and therefore Saint Peter doeth admonishe vs Dearely beloued thinke it not straunge concerning the fierie tryal which is amongst you to prooue you as though some strange thing were come vnto you Secondly the righteous haue here iust occasion for to reioyce to be comforted wheÌ„ they vnderstande that God doeth not punishe them for their faultes after this life but here in earth hee doeth chastise them gentlely in comparison of that which they haue deserued and that to the ende that they should not perishe with the wicked worlde Let vs then remember the admonition My Sonne despise not the chastening 1. Cor. 11. 32 Hebr. 12. 5 of the Lord neither faint when thou art rebuked of him For whom the Lorde loueth he chasteneth Albeit then that it is for our sinnes that God doeth recompense vs sending vs afflictions neuerthelesse hee doeth not proceede through hatred but by loue and good affection that hee beareth vs as a good father his children Thirdly when the righteous are set against the wicked we knowe that notwithstanding that the righteous of themselues are no more worth then the wicked yet their faultes are not imputed vnto them and for the same they shal not perish as also it is signified after a sorte when they are not so much recompensed as are the wicked This recompense of the righteous is the rod of man whereof God speaketh vnto Dauid But there is here a verie feareful threatening for them 2. Sam. 7. 14. which hate the good and haue bent al their desire vnto euil by the which they suffer themselues to be so caried away that they are giuen vnto dissolute and slanderous life without any shame or honestie These are they which Solomon calleth wicked and sinners The righteous doe sinne indeed and doe commit verie grieuous faltes but they abhorre them they are greeued for them and do take heed 1. Pet. 4. 15. to be slanderous as Saint Peter doeth admonish Let none of you suffer as a murderer or as an euil doer c. This is not without cause that this threatening ought to be feareful to the wicked For if they haue the afflictions of the righteous in abhomination iudging theÌ„ to be persecuted of God doe feare the like aduersities by a more strong reason they ought to be greatly afraid of the rewarde which ShlomoÌ„ setteth forth vnto theÌ„ For it shal be greater then that which they see happeÌ„ vnto the righteous the which they wold not receiue so much doe they thinke it harde sharpe The Lord striketh his first of al seemeth to spare the wicked wherevpoÌ„ after the feeling of the flesh the state of the righteous seemeth to be miserable in coÌ„parison of the same of the wicked Solomon doth after a sort signifie this same wheÌ„ he setteth the recoÌ„peÌ„ce of the iust present saying Behold and maketh meÌ„tion of it before the same of the wicked And S. Peter declareth plainly saying It is time that iudgemeÌ„t begin at the houshold of God But the long sufferaÌ„ce doth nothing profit the obstinate 1. Pet. 4. 17. wicked as SolomoÌ„ doth here shew saying How much more c. Esay saith But when the Lorde hath accoÌ„plished al stis worke Esay 10. 12. vpon mount Syon Ierusalem I wil visite the fruite of the proude heart of the king of Asshur c. And if it first begin at vs what shall the end be of theÌ„ which obey not the gospel of God Albeit theÌ„ that the wicked seeme to be without feare in afflicting the faithfull yet 1. Pet. 4. 17 shal they not faile of their paiment For it is a righteous thing with God to recoÌ„pence tribulation to theÌ„ that trouble you c. Contrarily in our afflictioÌ„s let vs take courage saying with Paul Therfore 2. The. 1. 6. 2. Cor. 4. 16. we faint not but though our outward man perish yet the inwarde man is renewed dayly The twelfth Chapter 1 He that loueth instruction loueth knowledge but he that hateth correction is a foole WE are al of this nature that wee boast ourselues to haue great desire to be instructed we persuade ourselues that we loue knowledge and also we commonly say that knowledge is a goodly thing as it is indeede and not only goodly but of great profite and pleasure For thereby wee rightly gouerne ourselues and our affaires in this life and al our enterprises do prosper wel when they are gouerned by knowledge and therin we receiue profite and also great delectation for by knowledge we are so assured that we proceede in doing our duetie without doubting or feare knowing and confessing that whatsoeuer we doe be it in word or deed is wel done and it is that which we should do Now when we doe thus bragge we do giue signification that we abhorre ignoraÌ„ce as indeed it ought to be detested seeing not only that it is troublesome but also vnprofitable and hurtful From the tyme that Adam sinned darknesse entred into the world and men loued darknesse more then light and so haue they walked in ignorance whereby they were giuen to al wickednes and in this manner haue depriued themselues of life are fallen into death But it is not

displeasure they disguise themselues vsing fraude deceite treason and laying await and so it is not easie for a man to take heede of them nor to resist them but is constrained to suffer their wronges and violences with great griefe and melaÌ„choliousnesse SolomoÌ„ doth signifie this same when he saith Deceite is in the hearte of them that imagine euil As if hee did say it is a common and dayly thing that they which imagine euil which wil hurt and hinder their neighbours doe not at the first sight shew theÌ„selues such as they bee in their heartes but doe vse both words and deedes cleane contrary vnto their thoughts and enterprises as the deuil hath doone for to destroy men and Iudas for to murder our Lord Iesus The Pope his shauelings haue no lesse doone for to destroy the Churche of our Lorde and doe stil continue at this day But what deceite soeuer they beare in their heartes they cannot so much hurt as they woulde for the Lord by the lampe of his Gospel doeth giue vs light and doeth shewe what their furies are making vs to knowe their wickednesses so that the Lorde nowe fulfilleth that which is saide and then shal the wicked man bee reuealed whome the Lorde shal consume with the spirite 2. The. 2. â— of his mouth and shal abolishe with the brightnesse of his comming c. There are also other people which cary deceit in their heartes as are murderers but the most dangerous deceite is that whereby trappes are laide for soules when in burdening them with the doctrines of men they are made to beleeue that in keeping theÌ„ they hold the way to life and thereby men are brought to eternal death Wee haue saide that when a man cannot take heede of the deceites and treasons of the wicked and that he is compelled to suffer their iniuries and violences that they haue inuented maliciously that it is with griefe and sorow Experience doth shew it Solomon doth note it when against deceit he setteth ioy saying But to counsellours of peace shal be ioy And when he placeth the counsellours of peace against them that imagine euil he sheweth that the imaginers of euill so much as in them lyeth doe trouble al and set al things in disorder making diuisions and discordes seditions and insurrections the which things do cause great troubles and sorowes Contrarily they which are giuen vnto holy meditations and good thoughtes and haue set their loue vpon the lawe of the Lord studiyng therein day and night and in following this holy lawe doe labour Psal 1. 2. to set peace in the worlde Suche people doe not bring trouble nor sorrowe but ioy not such as the carnal and worldlinges doe bring who cannot reioyce except a man please and followe the affections of their fleshe and make an account of no reioycing but when they flowe ouer in all insolences and dissolutions But the counsellours of peace doe so reioyce them that receiue their counsel that they are best content to see things in good order that they prayse God and giue him thankes therfore and haue al their delite to followe that which is shewed vnto them by the counsellours of peace To the end then that wee may be partakers of this ioy wee must folow the counsellours of peace which are chiefly the ministers of the Worde whereby they teach vs to bee at peace with al men not onely so but also with God Al things are of God who hath reconciled Rom. 12. 18. 2. Cor. 5. 18. vs vnto himselfe by Iesus Christ c. By this ministery they make peace betweene God our consciences We haue also other counsellours of peace that is to say our Lords gouernors which watch ouer the gouernment of the common wealth and make holy ordinances for to stop slaunders dissentions seditions and insurrections that the people coÌ„mitted to their charge may liue in peace Wee must yeelde vnto their lawes not onely to the ende that wee may auoide outwarde trouble but also that wee may haue peace in our consciences S. Paul doth signifie the same when he saith And Rom. 13. 5. therefore wee must be subiect not only for feare of wrath but also for conscience sake We ought also al to be counsellors one to another euery man after his state and calling so doing wee shal haue cause of ioy For the Lorde saith Blessed are the peace makers for Mat. 5. 6. they shal be called the children of God This sentence might be vnderstoode after another sort that is to say that as they which deuise euil for their neighbours are giuen vnto deceite and treasons euen so they which wishe peace vnto their neighbours are filled with ioy and are not vexed in mind as they are that inuent malice for against their willes their conscience doeth reproue them and are in an horrible paine albeit they labour to reioyce in their wickednesse to the which they are giuen without griefe with an vnbrideled lust The counsellours of peace are oftentimes tormented aswel without as within but yet they ceasse not to reioyce and to haue peace in their consciences knowing that they walke vprightly c. 21 There shall no iniquitie come to the iust but the wicked are full of euill It hath beene seene in al times and yet stil is seene that the iust are persecuted as the wicked and vngodly but Solomon doeth cleare them from al iniquitie contrary to the iudgement of the worlde when hee saith There shall none iniquitie come to the iust Wherin at the first sight he seemeth to speake against the Scripture Who can bring a cleane thing out of filthinesse there is none What is man that he shoulde be cleane And hee that is borne of Iob. 14. 4 15. 14. Pro. 20. 9. Eccle. 7. 22. Iohn 3. 6. Rom. 3. 22 woman that he shoulde be iust Who can say I haue made my hart cleane I am cleane from my sinne Surely there is no man iust in the earth that doeth good and sinneth not That which is borne of flesh is fleshe For there is no difference for al haue sinned and are depriued of the glory of God c. Or at leastwise if hee doe not gainst say the Scripture it seemeth that there is none that is righteous Al are gone out of the way they are al corrupt there is Psal 14. 3. Mat. 6. 12. 1. Iohn 1. 8. none that doeth good no not one Wee are commanded al to pray for the forgiuenesse of our sinnes If wee say wee haue not sinned wee deceiue ourselues and the trueth is not in vs. Nowe sinne commeth of none but of vs. Euery man is tempted when hee is drawne away by his owne concupiscence and is entised It Iam. 1. 14. seemeth then at the first sight that he should gainst say the scripture or of his saying it might bee inferred that there is none righteous and that the first part of this sentence is pronounced

in vaine The answere is that Solomon speaketh not of man as hee is borne of man for in the same nature he is altogether destitute of iustice but he speaketh of man as he is regenerated by the spirte of GOD by whom he is so ordered and guided that hee abhorreth al iniquitie and delighteth in goodnesse and doth giue himselfe thereto so much as hee can For this cause though whiles he liueth in this body he hath stil some relikes of corruption and that sinne dwelleth in him Rom. 7. 14. yet because that the seede of God is in him he delighteth in the law of God Solomon doth impute none iniquitie vnto him but doeth purge him thereof as doth S. Iohn also He that is borne of God 1. Iohn 3. sinneth not c. And this is not without cause for inasmuche as Christ by his spirit his word dwelleth in vs sin is abolished in vs and yet for the principal part we are counted iust and to liue iustly because that with a pure affection we aspire vnto righteousnes And albeit that through the infirmitie of our flesh we often fal yet is it saide that we worke none iniquitie that wee doe not sinne because we doe not consent vnto sinne but rather in weeping we resist and fight against sinne so that we may truly witnesse with S. Paul That we do the euil we wold not do for this cause also it is not imputed Rom. 7. 19. 8. 1. vnto vs neither are we condeÌ„ned for it This is not to say but that we should confesse ourselues truely to be sinners and continually to aske forgiuenes of our sinnes as Iesus Christ hath ordeined vnto al his Church Although then that none iniquitie come to the iust yet Psal 32. 1. Rom. 4. 7. the iust is not he that hath no sinne but he to whome God wil not impute it Wherefore for to make vs certaine that we are of the nuÌ„ber of the righteous let vs aspire vnto wel doing in soundnesse and integritie of conscience praying vnto the Lorde Create in mee a cleane hart O God and renewe a right spirite within mee Contrarily Psal 51. 10. as touching that which hath bin saide at the beginning that the wicked are honored beloued of the world as if they were honest men yet Solomon doth depriue them of al iustice when hee saith but the wicked are full of euill When Solomon exempteth the iust from al iniquitie and that contrarily hee attributeth vnto the wicked fulnesse of euil hee declareth that the wicked doe purpose and determine nothing but to doe euil and to hurte And albeit that in some places they make a goodly shew of iustice and holines as in their almes fastings and prayers yet from the abundance of their euil they corrupt defile al Vnto them that are defiled and vnbeleeuing nothing is pure but euen their minds and Tit. 1. 15. consciences are defiled This sentence thus considered wee may gather of the promise and threatening that Iesus Christ pronounceth They that haue done euil shal go vnto the resurrection of condemnation Ioh. 5. 29. And thus Solomon by this sentence doeth exhort vs vnto righteousnes and doeth labour to turne vs away from wickednes but there are verie fewe which make any account thereof and as we see by experience we may wel complaine with the Prophet Esai Esai 59. 6. 14. their works are wicked works and the worke of crueltie is in their handes Therefore iudgement is turned backward and iustice standeth farre of for trueth is fallen in the streete and equitie can not enter 22 The lying lippes are an abhomination to the Lorde but they that deale truely are his delight Lying hath alwayes liked men as appeareth there where wee may see that man rather beleeued the Deuil father of lying then obeyed Gen. 3. 6. God And as he was easie to beleeue lyes euen so gaue hee himselfe to speake the same with his mouth and to doe it also by worke in folowing his father and maister the Deuil and so made himselfe the enemie of God who is the father of trueth euen truth it self But albeit that maÌ„ doth delight to lie so that it is not without cause that the Scripture saieth that al men are liers yet his conscience doeth reprooue him therefore and causeth him to iudge that Psal 116. 1â— it is wickedly done of man for to lye as it is manifest by two arguments The first is that there is none that would haue any man to lye vnto him and also we say that a lier is worse then a theefe because we can not so wel take heede from a lier as from a theefe The second argument is That wee ourselues would not be counted lyers and if any man belye vs we are by and by prouoked vnto anger and if we be able we are readie to strike and to kil them that belye vs. Wee naturally then vnderstande that it is great wickednesse for to lye but for to make vs yet more excusable except wee folow this natural light the Lord hath giuen vs his lawe by writing the which saith Thou shalt beare no false witnesse c. Also let vs Exo. 20. 16. folow the instruction of S. Paule Put away lying and speake euerie man trueth to his neighbour c. Let not whoredome nor any other vncleannesse bee once named amongst you c. Thus doing we shal be acceptable vnto God as Solomon doth pronounce it saying But they that deale truely are his delight WheÌ„ Solomon is not contented to say which speake trueth but sayeth that deale truely he sheweth vs that trueth doth not lye onely in word but also indeed and works that are done so faithfully with such trueth that we feare not though they be examined seene and knowne Our Lord doeth wel shew it Nowe this is condemnation Ioh. 3. 19. that light is come into the word men loue darkenesse more then light And when he setteth to deale truely against lying lippes wee knowe thereby that lying is also in fained and counterfait woorkes the which haue their colour and disguising for lippes For it is as much as if they did bragge to be good and lawful Whosoeuer shal sel a counterfait worke or marchandise though he say nothing yet ceaseth he not to lye for he setteth it to sale and selleth it also as deare as he can Contrarily they that worke truely though they be dumbe yet are they true work truth the which God loueth and theÌ„ that work it as Solomon doth signifie wheÌ„ he saith They are his delight Herein wee haue the promise of life enclosed coÌ„teined for it foloweth wel if we please God we can not perishe 23 Awise man concealeth knowledge but the heart of the fooles publisheth foolishnes Solomon attributeth suttletie that is to say counsel and wisdom vnto the man that keepeth secret his knowledge but when we are not borne for ourselues onely

doe finde them harde vngentle stiffe and cruel and so their way is harde and hated both to them and to their neighbours which doe knowe their hypocrisie dissimulation and fayning albeit that they seeme to bee gentle soft and gracious to the simple and vndiscreete and to their lyke As contrarily the men of vnderstanding which are soft and gracious to theÌ„ which loue wisedome doe seeme hated harde and sharpe vnto mockars and contemners 16 Euery wise man wil worke by knowledge but a foole will spread abrode follie Wee haue seene before that the craâ—tie or subtil man doeth Prou. 12. 23. hyde knowledge whereuppon it foloweth that hee is indued with knowledge and as hee is indewed therewith so doeth hee also gouerne himselfe thereby Solomon doeth signifie this guyding gouernement when he saith Euery wise man wil woorke by knowledge This knowledge is not the same whereof Saint Paule speaketh knowledge puffeth 1. Cor. 8. 1. Esay 11. 9. vp but the same whereof Esay speaketh which wil not hurte for the earth shal bee full of the knowledge of the Lorde as the waters that couer the sea Whereunto wee are exhorted by Saint Peter 2. Pet. 5. 5. Ioyne moreouervertue with your fayth and with vertue knowledge c. Solomon doeth wel shewe vs that hee speaketh of such knowledge when hee saith But a foole wil spread abrode follie The foolishe are depriued of this knowledge and therefore hee sheweth his follie proceeding in his affryres rashly without considering whither he doe wrong to his neighbours or no it is ynough for him to bee seene and praysed and to gaine something if it bee posible neither doeth hee care to bee beloued nor yet to loue his neighbours but is ready rather to fight against them if hee thinke that they hinder him to come to the ende of his enterprises Heereby wee may know that there are very fewe wise men in the world and that it is filled with the foolishe not with such as the worldlinges and carnal men doe count fooles true it is there are fooles about whome the mockers and iesters doe take their pastime and make them as it is sayde may games the world is but too full of such fooles but of such as are counted foolishe and are abhorred of the worlde their number is very smal Blessed are yee which suffer persecution for righteousnesse c. Againe Blessed are Mat. 5. 11. yee when men reuile you and persecute you c. Heerein standeth the true wisedome as Saint Paule doeth expresse Let no man deceiue himselfe If any man among you seeme to bee wise in this worlde let him bee a foole that hee may bee wise They 1. Cor. 3. 18. which folowe these admonitions are the wise which rule themselues by knowledge And the greate wise men of the worlde with their great traine are but foolish for the wisedome of this world is foolishnesse before God 17 A wicked messenger falleth into euil but a faythfull Ambassadour is preseruation When Solomon setteth A wicked messenger against a faythful ambassadour hee teacheth vs wherein wee may iudge the messenger to bee wicked to wit when hee doeth not giue himselfe faythfully to doe the message that hee is sent for and to execute the office that is committed vnto him Solomon doeth threaten such a messenger with the fal of euil that is hee doeth foreshewe him a sharpe and harde punishement as hee doeth deserue by his infidelitie and disobedience whereinto hee throweth himselfe headlong either by set malice or by negligence and contempt And thus there is a double fal one whereinto hee falleth headlong himselfe the which is cause of the seconde Wee iudge that messengers or Ambassadours are wicked and disobedient when they breake or leaue out any parte of the commission that is giuen vnto them by their superiours and rulers and that rightly they are punished as traytours and vnfaythful By a farre more stronger reason then they which are sent of God are to be counted disobedient and traytors when they neglect the message of their Lorde and consequently are very worthy to bee grieuously punished the which they can by no meanes auoide as Solomon doeth signifie it when hee saieth That A wicked messenger falleth into euill Amongest the messengers and ambassadours of God in this worlde the principals are Kings Princes Magistrates Pastours and Ministers of the Churche Wherein if they doe not labour to doe their Psal 2. 9. 12. 82. 7. Wisd 6. 6. Eze. 3. 17. 33. 8. 34. 2. message wel punishement is prepared As it hath beene saide the wicked messenger doeth wel deserue to fal into euil for also asmuch as in him lyeth hee hurteth his neighbours as Solomon doeth signifie saying But a faythfull Ambassadour is preseruation Forasmuch as hee attributeth preseruation vnto the faythful Ambassadour hee giueth closely to vnderstande that the wicked messenger bringeth death and is a murtherer for the which cause it is good reason that hee shoulde fal into euil The worlde is greatly filled with such messengers as wee may see by the multitude of decrees and wicked iudgementes that are pronounced and executed vpon the innocents Also we may see it by the false doctrines which are sowne by the hypocritical Fryers of the Popish Churche For to knowe that Kings Princes Magistrates and Pastours of the Churche are messengers let vs note that a man is called a messenger when hee is sent vnto any place for to doe or say any thing Wherevpon it right wel foloweth that wee may cal Kings Princes Magistrates and Ministers the messengers of God for they are sent from him And Saint Paule saith that powers are ordeined of God And the scripture doeth cal them by a 1. Pet. 2. 14. Rom. 13. 1. Psal 82. 6. 2. Cor. 5. 20. 1. Cor. 4. 2. 2. Cor. 6. 3. Mat. 24. 45. 25. 14. name that signifieth not only an Angel but also God Euen so wee cal the Ministers of the worde the messengers of God for they are sent for to carry the message of reconciliation in this ministery they ought to behaue themselues faythfully and without offence And consequently al faithful men euery one according to the charge which is committed to him ought to behaue themselues faithfully with care and diligence otherwise we fal first into corporal euil and afterwardes into euerlasting euil Contrarily they which haue faithfully executed their office as they are healthful and serue for preseruation to theÌ„ vnto whome they do seruice euen so also they themselues shal obteine health and preseruation they shal not fal into euil but shal prosper Solomon doeth signifie this same saying A faythful Ambassadour is preseruation Wee do very willingly receiue and welcome and honour a good Phisition by whose arte and science wee obtaine health wee shewe him a cheereful countenance and if wee bee able wee wil giue him giftes and presentes and doe wishe him felicitie and prosperitie Therefore when Solomon doeth attribute

and instruct vs and that their company doth not grieue vs but shall seeke it without dissimulation that we shalbecome wise if we keep company be friendes and acquainted with the wise and if we shall loue their doctrine and that wee labour to be like vnto them It is better for vs to becom the Schollers and Disciples of the wise then Esay 5. 21. 2. 14. 15. 18. theirs of whome Esay speaketh Woe vnto them that are wise in their owne eyes and prudent in their owne sight If we become the Schollers of such men wee shall haue no vnderstanding and shall loose the company of the wise we shall learne of them nothing but pride and hypocrisie through the which we shall become accursed And sith that in this estate we are execrable wee cannot but looke for grieuous affliction from the which the schollers of the wise shal be exempted as Solomon doth closly signifie it when he addeth but a companion of fooles shal be afflicted Wee must take heedâ— from iudging after the sight of our eyes For seeing what hapneth dayly in the world we cannot condiscend vnto the opinion of Solomon Fooles haue the rule of the world and doe prosper therein they haue their ease delightes and pleasures they haue glory and honour they are in credit and authoritie and abounde in wealth and contrarily wise men want all these Therfore we must open the eyes of our fayth for to see and know that the felicitie of fooles is of smal continuance as hath bene often shewed and that great destruction is prepared for them from the which they cannot escape CoÌ„trarily let vs know that the suffrings of this present life are not worthy of the glorie to come Therfore let vs not faint but though our outward man perish yet the inwarde man is renewed dayly Rom. 8. 18. 2. Cor. 4. 16. WheÌ„ we were yet Papists we were theÌ„ felowes with fooles who led vs to destruction for to bee afflicted euerlastingly but now that the Lorde hath deliuered vs from this hellishe companie and hath called vs into the societie of his Churche it is our owne faulte if wee doe not walke with the wise Furthermore they which haue some charge or degree ought to learne to be wise that their inferiours vnderlings their subiectes and seruantes which are vnder their subiection and gouernement may become wise and that both publikely and priuatly in houses and families wisedome might shyne and foolishnesse bee rooted out For as of foolishnesse wee learne nothing but euil so there can happen nothing but euil to them that folowe it Wherefore let euery man take heede to himselfe and that hee doe not lightly take familiaritie and acquaintance with all men indifferently but that we labour to ioyne ourselues with the best by the companie whereof wee may profit in goodnesse and we may be made better in thought desire and affection in manners woorkes and wordes As Ionathas by the acquaintance and familiaritie hee had with Dauid changed his manners to better And king Roboam by walking with his yong counsellers became worse For to take our profit of this present sentence let vs remember what is written Bee not deceiued euil woordes corrupt good manners Bee not vnequally yoked with the infidels for what fellowship 1. Cor. 15. 33 2. Cor. 6. 14. Ephe. 5. 3. hath righteousnesse with vnrighteousnesse But fornicatioÌ„ and al vncleannesse or couetousnesse let it not bee once named amongst you as it becommeth saintes c. 21 Al affliction foloweth sinners but vnto the righteous God wil recompence good The wicked doe thinke when they doe any thing secretly or when they colour their malice for to hyde it that none doeth see them and therefore doe hope that no euil shal happen vnto them and though they commit euil openly yet because of their credite and power they thinke that nothing shal hurt them and labour to make themselues beleeue it is lawful for them to doe what they list and for this cause thinke to be out of al danger Against this false Psal 12. 5. 64. 6. 99. 3. Esa 28. 14. 15 Leu. 26. Deut. 28. and vaine opinion Solomon pronounceth That al affliction foloweth sinners And this agreeth with the threateninges of the lawe True it is that according to the outward appearance and sight of the eyes we see not alwayes these threatenings executed for the Lord doeth dissemble for a certaine time and in the meane while the wicked insleede of returning by repentance doe harden themselues and waxe obstinate in euil and insteede of humbling themselues by weeping and lamenting they reioyce and are merry seeing themselues to triumph and prosper and to haue rule in the worlde But after some dissembling and forbearing the Lord putteth his threateninges in execution as the children of Israel felt it in the wildernesse and in the lande of Canaan so also haue many wicked men felt it and doe stil feele it And Dauid also doeth wel shewe that Psalm 37. â— Esay 5. 18. affliction doeth folowe the sinner and Esai Woe vnto them that drawe iniquitie with cordes of vanitie and sinne as with Carte ropes Wherefore let the faithful take heede from enuying the prosperitie of the wicked but be giuen vnto goodnesse And although it seemeth to bee in vaine that they labour to doe well because of the great and multitude of miseries that they suffer that it seemeth also howe God persecuteth theÌ„ to destroy and condemne them yet their wel doing shal be recompenced for God wil reward and recompence them Wee haue examples thereof in Abel Abraham Leui. 26. Deut. 28. Psal 18. 17 Isaac Iacob Ioseph Daniel Iob c. Wee haue the promises thereof and Dauid doeth witnesse the same of himselfe And now Solomon promiseth the like saying But vnto the righteous God wil recompence good Let vs take good heede from thinking of any merite or to conceiue that by our righteousnesse wee can binde God to yeelde vnto vs the good that hee oweth vs for it is impossible that hee shoulde owe vs any thing If a seruant or a slaue that is bought with the mony of his Lorde dooing al the wil and commaundement of his maister can not binde him to recompense him much lesse can wee merite towardes our Lorde wee which are redeemed not with corruptible things Let vs looke vpon the similitude of the seruant returning from his labour And if the lawful 1. Pet. 1. 18. 19 Luke 17. 7. and natural childe cannot binde his father to giue him any recompence of his labours although they bee great what can wee deserue of our heauenly father who by his onelie grace hath elected vs before the foundation of the worlde and hath predestinated Ephe. 1. 5. Iohn 15. 5. Phil. 2. 13. vs for to adopt vs vnto himselfe by Iesus Christ according vnto the good pleasure of his wil And if without Iesus Christ wee can doe nothing and that it is God

5. Collo 3. 22. 1. Pet. 2. 18. Caesar that which belongeth vnto Caesar Let seruants obey their Maisters Al these are fathers for the body to whome we must obey and suffer chastisements if wee wil auoide to be counted fooles and to beare the name of discrete prudent and wise as Solomon saith heere But hee that regardeth correction is prudent Now if God wil haue men to knowe our discretion and wisedome knowne by the obedience wee giue them and by the pacience that wee haue to beare and to suffer the corrections of suche fathers by a more Heb. 12. 9. strong reason wee ought to submit vs vnto our heauenly father For to obey him rightly wee must heare and receiue his worde with al humblenesse feare and reuerence the which is declared vnto vs by the Ministers and Pastours of the Churche who doe beget vs therby so much as in them lyeth when they doe preache the same vnto vs faithfully But because the world is ful almost of an infinit nuÌ„ber of those which name themselues fathers but they are cruel tyrants murderers and mankillers not onely of their bodies but also of their soules as are the Pope and his mainteiners Bishops Priests and Monkes as are al Kings and Princes which would haue their subiectes to doe homage vnto that Antichrist of Rome by the obseruation of their traditions and doctrines of men the which leade men to perdition we ought not to bee ready to receiue their instructions nor obey their corrections for then should wee be fooles and vndiscrete wee shoulde not haue the discretion and wisdome that our heauenly father demandeth of vs when hee doeth admonish vs by his sonne Iesus Christ our Lord Take heed and beware Math. 7. 15. Rom. 16. 17. Gala. 3. 1. of false Prophetes c. And by Saint Paule but as fooles and vndiscrete wee should deserue to bee reproued as were the the folishe Galathians And albeit that wee must giue honour and obedience vnto Princes though they were not faithful vnto God yet if they command any thing which cannot be obserued without the dishonour Act. 4. 19. 5. 29. of God we must in no wise obey them but rather tel them It is better to obey God than men 6 The house of the righteous hath muche treasure but in the reuenewes of the wicked there is trouble There is no man that desireth to bee poore neither would that his family shoulde want any thing and they which are needie are very glad when they finde an house furnished and that they hope to receiue some helpe of that which they neede Euen so there is none but desireth to haue enough for to mainteine himself in this worldly and temporall life But al men knowe not how to gouerne themselues to come by it The worldlings and carnal men say That for to get great riches and come to wealth wee neede but turne our backe vnto God And though they did not speake thus yet wil they not ceasse to haue this opinion as wee may knowe it by the manner and custome they vse to heape riches together Although they labour to make themselues beleeue and also woulde haue other to beleeue that they are honest men and that they would doe wrong to no man And indeede for a certaine time after the outward apparance they wil florish and prosper doing their thinges at pleasure And for this cause the children of God are tempted to follow them that they also may liue at ease And therefore that suche wayes are wicked and detestable before God and also condemned in the consciences of the wicked for they knowe wel that they woulde take it in euil part would not willingly beare it if any maÌ„ laboured to doe them wrong that they doe vnto their neighbors for this cause wee are admonished not to enuie those which commit wickednes By the course of the Psalme wee may vnderstande that the meanes Psal 73. 2. 3. Psa 37. to attaine vnto abundance of riches is to followe righteousnesse that is that in assuring ourselues of the goodnesse of God towards vs wee might faithfully followe our vocation in doing no wrong vnto our neighbours but yeelding that which wee owe them according as the worde of God doeth teache vs. So doing we shall haue our houses filled with plentie of goodes and shal quietly enioye them as God doeth promise in his lawe Solomon in folowing of the lawe hath promised such aboundance But for to assure vs further and to leade vs vnto righteousnes he doeth now againe set Leui. 26. Deut. 28. Pro. 3. 9. 10. 33. 11. 24. 25. 13. 21. 22. 14. 11. the selfe same promise before vs when he sayth The house of the righteous hath much treasure This sentence ought well to leade vs to follow righteousnes without doubting whither SolomoÌ„ sayth trueth or no. For albeit we see the righteous very often in outward sight after mans iudgement to suffer much pouertie to be very miserable neuertheles according to the iudgement of the spirit their houses haue much treasure because they haue ynough and are contented which is more woorth and are of greater profit then all the riches of worldlinges and carnall men Let vs then vnderstand that the greatnes of their substance doeth not stand in outward abundance but in that that they haue wherewith too sustaine them and that they are readie to help their neighbours with that which they haue And thus the needy ought to be glad to come to the houses of the righteous for after as they haue neede they will helpe their necessitie Albeit then that we haue the rich men of the worlde in admiration and that we proclaime them honest men yet as we may know by their kinde of doings they are not righteous and what abundance of welth soeuer they haue yet haue they not in their houses any great welth seeing that for the greatest part of them they haue neuer ynough and doe feare lest the world should fayl them If then we would haue ynough contentation and peace in our houses let vs studie vpon righteousnes and delight therein For without it there is nothing but sorrowe and trouble doubtfulnes and vnquietnes albeit that we labour to be merry and ioyfull when we think we haue yeerely rentes ynough and aboundant Solomon doth signifie it saying but in the reuenewes of the wicked there is trouble The wicked doth not possesse that which he hath with a sound conscience for eyther he vseth deceit or rauening or he hath neuer ynough or he is vexed if his land doeth not profite and growe as hee would haue it or if he spende more largely then hee woulde and therefore he stampeth and fretteth eyther in body or mynde or with both togeather and hath no quienesse but tormenteth himselfe and chideth and brauleth often with his housholde or with his neighbours 7 The lippes of the wise do spread abroade knowledge but the hart of the

Lord and contrarily that it is a thing greatly to be feared for to bee abhorred of him For God loueth not the righteous for one time onely but hee continueth to loue them as Solomon doeth somewhat signifie by the Verbe of the Futuretence which he vseth And the Lord shal shew them this immutable loue when he shal giue them the eternal possession of the heauenly kingdome He hath loued theÌ„ before the fouÌ„dation of the worlde was laide wherevpon it followeth that hee wil alwaies loue them for hee is vnchangeable The giftes and calling of God are without repentance And forasmuch as he hath loued vs before the Rom. 11. 28. foundation therefore it followeth wel that it is not for our righteousnesse but of his onely grace and goodnesse and for the loue of Christe in whome hee loueth vs. Wee are not more worthie then the â—â—ildren of Israel to whome Moses saith Because he hath loued Deut. 4. 37. 7. 6. 9. 4. thy fathers and hath chosen their seede after them he hath brought thee out of Egypt The Lorde thy God hath chosen thee to bee a people for himselfe doe not thinke in thine hearte c. The Lorde for my righteousnesse hath brought mee into this lande Also our following of righteousnesse is neuer suche that it can deserue the loue of God For albeit that in folowing righteousnesse we doe giue a certaine witnesse that wee loue God yet is it not to say that thereby wee can binde God to loue vs but of his grace and goodnes hepreuenteth vs. And thus forasmuch as God for the loue that hee beareth vs doeth make vs to folowe righteousnesse to loue him and to loue his worke in vs and doeth accept it and giue vnto it a rewarde of his grace and liberalitie and not that hee oweth 1. Iohn 4. 10. neither that hee can owe any thing to him that followeth righteousnesse but the loue which hee beareth to them that followe righteousnesse is but a continuation of the same which was before the foundation of the worlde This perseuerance and continuation of loue ought to bee a spurre to make vs not to walke but to runne 1. Cor. 9. Gala. 5. 2. Tim. 4. Acts. 13. 20. 24. in the path of righteousnesse And also the life and conuersation of a Christian is compared vnto a course or rase in running 10 Instruction is euill to him that forsaketh the way and he that hateth correction shall die Solomon hath often spoken of instruction in exhorting vs to receiue it by praysing them which receiue and keepe it in complaining also of them which reiect it blaming and threatening them And then and there wee haue declared that instruction consisteth in doctrine in exhortations reprehensions admonitions corrections threateninges punishments and chastisements which are thinges very profitable and necessary for men after the conuersation they leade and as they are disposed and therefore they ought to counted good when they are applied vnto vs by the wise which can tel how to vse them not after our fantasie but as they see is needeful for vs. Neuerthelesse there is almost no man but is greeued as experience doth teach vs by the great number of rebels whereof the worlde is ful Solomon also doeth shewe it when he saith Instruction is euill to him that forsaketh the way Forasmuch as hee which forsaketh the way doeth finde instruction euil and doth not like of it it followeth therefore that it doeth naturally displease all for there is none but leueth and forsaketh the way when hee is guided after the corruption of his nature the which bringeth and leadeth vs to thinke and consider of ourselues great thinges and to make vs beleeue that wee are wise enough to rule and gouerne ourselues without hauing need of instruction we think that we are wronged if any man medle to shewe or correct and reproue vs and doe hate those which labour to bring vs the right way by exhortations and instructions by corrections and threatenings Thus doing wee stande in a poore state and in great peril and if God by his grace and goodnesse did not withdrawe vs and set vs againe in the way that hee sheweth vs by his worde wee goe vnto death For he that hateth correction shal die euen eternal death Wherefore we must change our nature or rather that God woulde change it in vs for of ourselues wee cannot and shoulde take suche heede to ourselues that we should not forsake his way wherein the Lord hath set vs and dayly doth set vs by his word Otherwise we should be afflicted as were the people of Israel and shoulde finde instruction euil and hate correction and therefore wee should die as Solomon doth threaten vs therewith 11 Hell and destruction are before the Lorde howe muche more the heartes of the sonnes of men When the wicked doe follow any cause which is not good they labour by al meanes that possibly they can to abuse the iudges and to cause them to finde theirs to be good either by subtil inuentioÌ„s and great heapes of rowling wordes either by giftes or presents or by importunate praiers that they cause their friendes kinsmen to make for them if they can by any meanes they wil work that the iudges shal not know their wrong matter and shal not see the iniutie that they labour to doe vnto their neighbor And if they behaue theÌ„selues vnfaithfully towardes the earthly iudges they thinke and say much more euil of God For forasmuch as they see not God before theÌ„ and that he doth not punish them incontinently for their wronges iniuries and violences they thinke that God maketh no account of those whom they doe wrong vnto and that he hath forsaken them or that he seeth not what they doe or els that there is no God The Scripture doth giue vs witnesse that such are the affections and thoughts of the wicked But I am a worme and no man Ps 22. 7. 8. 9. 71. 9. 10. 12. 94 7. 14. 1 c. They which see me laugh me to scorne He trusted in God that he would deliuer him Againe For mine enimies speak against me they that lay waite for my soule take their counsel together saying God hath forsaken him persecute him take him for there is none to deliuer him He hath saide in his heart tush God hath forgotten c. And yet they say tush the Lorde shal not see neither shall the God of Iacob regarde it The foole hath said in his heart there is no God Likewise when the good and innocent bee afflicted and persecuted either in their goods or in their persons without desert at their enimies handes and that the euil which is wrought against them is great and of long continuance in their iudgement and that they see not how they shal escape out of it they thinke that God is departed froÌ„ theÌ„ hath forsaken theÌ„ or that he knoweth not their

spirite of the Lord or was his counsellour or taught him Neuerthelesse forasmuch as God hath nothing more precious nor more that hee esteemeth then his name his glory and his honour and that he wil bee knowne serued and honoured for this cause hee hath had regarde to himselfe when hee created al thingss and woulde and wil stil bee glorified in them Solomon doth declare it vs now when he saith The Lorde hath made all things for his owne sake Hee speaketh rightly so for when hee purposed to create the heauens the earth and that which is conteined in them there is nothing which can moue him thervnto but himselfe The goodnesse and excellencie of things which hee purposed to doe coulde not stirre him vpp to doe it for there neither is nor can be in any creature any goodnesse or worthinesse that God of his onely grace and pure liberalitie hath not put in them for the which he ought not but to be praised glorified and thanked To the end then that we may not haue such witnesses against vs let vs loke to what end God hath created vs and let vs followe it and willingly glorifiyng our Creator trusting vpon his goodnesse and giuing ourselues to followe his will and that wee bee not like vnto the wicked which doe tende to nothing but to dishonour God and wil not serue him and yet hee hath created them for himselfe as Solomon doeth signifie when hee saith All things They must therefore serue him against their willes and to their hurte and destruction Solomon doeth shewe it when hee doeth more openly expresse that GOD hath created the wicked euen for himself For hee is not contented to say that God hath made the wicked but hee saith euen the wicked for the day of euill This is a very strange thing at the first sight to say that God hath made the wicked to be glorified in their destruction But the matter well considered wee shal see the goodnes and iustice of God shine therein When hee stopped the purposes of the wicked and doeth bereaue them of their enterprises they take in hande against his people any man that hath sounde iudgemeÌ„t wil not say but that it is good when for their obstinacie and hardnesse hee shal destroy them men shal knowe that hee is iust as hee hath doone vnto the people of Sodom and to Pharao Gen. 19. 24. and to the people of Egypt vnto Saule and vnto diuers other wicked men And if they dare spue out this blasphemie against God say that the faulte ought to bee imputed vnto him seeing hee maketh the wicked to this end that it is not possible to resist his ordinance will to this wee may answere first of al that Saint Iames saith WheÌ„ any man is tempted let him not say I am teÌ„pted of God for God teÌ„pteth no man SecoÌ„dly that which Paul saith But what Iam. 1. 3. art thou O man which disputest with God We must not be so presuÌ„ptuous as to iudge of gods works which surmouÌ„t our capacity Rom. 9. 20. but in humbling ourselues vnder iustice which is incomprehensible vnto vs let vs crie O the depth of the riches both of the wisedome and knowledge of God! how incomprehensible are his iudgements and his waies past finding out In this our crie let vs feare the iudgements Rom. 11. 33. of God as did Noe and let vs haue compassion vppon the wicked as had Abraham Behold howe we must be haue ourselues towardes the iudgements of God and not to examine them from Hebr. 11. 7 Gene. 18. 24. point to pointe for to iudge of them after our sense and reason for they are vnsearchable And if we can not rightly behold the Sunne which is but a creature by a more strong reason wee must vnderstande that it is vnpossible to see God in his Maiestie wherevnto neuertheles wee labour when we enquire of his iudgements more then that he doth open vnto vs by his worde 5 All that are proude of heart are in abhomination to the Lorde though hand ioyne in hande hee shal not be vnpunished It is not without cause that Dauid protesteth Lord my heart is not hautie neither are mine eyes loftie neither haue I walked Psal 131. 1 in great matters and hid from mee For hee desired to liue after the wil of the Lorde as hee doeth shewe by his desires and prayers that hee maketh let the wordes of my mouth and the meditation of mine heart be acceptable in thy sight O Lorde my strength and Psal 19. 14. my Redeemer O Lorde I beseeche thee accept the free offeringes of my mouth and teach mee thy iudgements Teache mee to doe thy Psal 119. 108. 143. 10. wil for thou art my God c. Nowe hee knewe that hee could not please God but in submitting himselfe vnto him in al reuerence feare and humilitie for as hee wel vnderstoode the proude doeth displease him and are abhominable vnto him The Lorde hath wel shewed it in the ouerthrowe of Sodome Beholde the sinne of Sodome thy sister was pride fulnesse of bread and idlenes c. He hath done the like in the destruction of the enemies of his people and the Eze. 16. 49 Scripture doeth witnesse it in diuers places Amongst other places we haue Solomon who saieth nowe Al that are proud of heart are in abhomination to the Lord. And sith there is none of vs how ignorant soeuer he be that would be abhorred of the Lord but do all from the highest to the lowest desire to please him wee must renounce pride which chiefly consisteth in the contempt of the word and in the boldnesse or rather ouerboldnesse that we haue to giue ourselues vnto wickednes with a set purpose euen when we know well that wee doe euil and that therein wee be assured or at leastwise labour to make ourselues so beleeue that wee haue no neede to feare but notwithstanding what resistaunce soeuer wee meete withal wee wil goe forewarde with our enterprises The worlde destroyed by the flood was stained with suche pride as wee may Gen. 6. 2. Pet. 2. 5. 6. 7. knowe it when by the space of sixe score yeares they regarded not to heare Noe the Embassadour of righteousnes Euen so were the Zodomites which oppressed iust Lot by their filthie conuersation The people of Israel likewise was blotted therewith as wee may see by the rebukes that Moses and the Prophetes haue often giuen Deut. 32. 5 Esai 28. 14 them And nowe when the same wickednesses doe reigne amongst those which brag of the name of Christendome they shewe wel that they are defiled with the same pride wherevppon wee must looke for an horrible destruction for God chaungeth not If in time past hee hath so reuenged himselfe vpon the proude declaring that hee abhorred them although hee seeme to dissemble or that he knoweth not at this time the pride of these wicked mockers and contemners

natural equitie and are cause of their destruction and perdition They then which haue an euil cause doe most wickedly to giue rewardes They therefore which haue an euil matter let them forbeare and cease to doe so and they whose cause is good let them commit it to God staying themselues vpon his prouidence 9 Hee that couereth a transgression seeketh loue but hee that repeateth a matter separateth the Prince The Princes of the worlde doe desire neither Esaies nor Ieremies nor Ezechiels nor Iohn Baptists nor Pastours nor Doctors which wil rebuke them to their faces for their euil doings but rather they say vnto the seers See not and to the Prophet Prophecie not the trueth vnto vs but preach vnto vs pleasant things c. Esai 30. 10. 11. And they doe abhorre those which tel and shewe vnto them their transgressions They thinke al thinges are lawful for them they flatter themselues and also would be flattered by other and therfore suche as can dissemble not to see their wickednes are the best welcome towardes them they winne their fauoure and friendship as they doe wishe and desire the same Solomon doeth signifie this same when hee sayeth Hee that couereth a transgression c. Though it be an ordinarie thing to hide the euil that they doe whose fauour and friendship according to the worlde wee desire of what qualitie soeuer they be yet doe wee chiefly expounde this sentence of those which labour to insinuate and creepe into the fauour of Princes partly for to ioyne this sentence vnto the two former and partly for that that Solomon doeth shewe it when hee addeth But hee that repeateth c. That is to say that hee which is not satisfied to haue once admonished the Prince of his euil doing but seeing that the Prince perseuereth and continueth in euil or againe doeth worse doeth continue stil also to reprooue him hee separateth the Prince from him so that hee is hated of him and is persecuted vnto death if the Prince can apprehend and take him The Prophets and Apostles haue truely prooued this same So also do they which reprooue any people which persuade themselues that they are Princes and woulde be esteemed for suche but what separation soeuer is made wee must not cease to repeate the thing and wee ought wel to take heede from hiding their faultes labouring to hold worldly and carnal friendship with the wicked It is al our dueties but chiefly it doeth belong vnto the Ministers of the worde And our Lord would Esai 58. 1. Ier. 1. 7. 8. 18. 19. Mat. 18. 15. haue vs to preache repentance the which is not done as it requireth except that the faultes be discouered And hee would haue euerie man to rebuke his brother Wee ought then to vnderstande that Solomon doeth not heere pronounce what wee ought to doe but hee sheweth what the nature of flatterers is to wit that they wil not rebuke the trangressions not because they loue their neighbours but because that they loue themselues and woulde also bee beloued of other Suche were the false Prophets amongest the people of Israel who in steede of rebuking and threatening the people and the Princes of their misdooinges made them beleeue that al Ier. 23. 16. Eze. 13. 6. should goe wel on their side and so they loued them not for they did deceiue and destroy them Suche are those nowe which become the felowes of the wicked or that flatter the Nicodemites He sheweth also what the hardinesse arrogancie of those is which think themselues great and mightie to wit that it seemeth to them that they haue licence to doe whatsoeuer they wil and that no man Rom. 12. 18. Hebr. 12. 14 ought to rebuke them But because that wee ought to haue peace with al some expounde to couer the transgression as Chapter 10. verse 12. wee haue expounded couereth al trespasses and to separate the Prince as Chapter 16. verse 28. If wee wil folowe this sense which is true and conteineth good doctrine as wee haue seene wee must say that this sentence is a repetition of the two former sentences the which is not vndecent nor vnmeete Neuertheles because that Solomon by these sentences hath laboured to aduertise vs of diuers and many thinges there is no inconuenience to say howe Solomon doeth giue vs heere a newe aduertisement And therefore I haue taken this sentence in the first sense leauing the readers in their libertie to choose which of the two senses they shal like best and most meetest 10 A reproofe entreth more into him that hath vnderstanding then an hundreth stripes into a foole Forasmuche as wee al doe offende in many thinges it foloweth that what wisedome soeuer we haue yet is it not so perfect but Iam. 3. 2. that wee haue great neede to be aduised and admonished to be corrected and reprooued that wee may become more wise and better aduised Solomon would giue vs the same here to vnderstand Also Pro. 9. 8. 9. they which are truely wise and learned are not arrogant and presumptuous so farre as to thinke that they haue no neede to bee admonished and rebuked but with al humblenes doe heare instruction and thinke wel of them that rebuke them They looke not to be handeled sharply but by the onely woorde of the messengers of God they doe truely confesse their faultes as Dauid at the Preaching 2. Sam. 12. 1â— Luk. 22. 61 62. of Nathan the Prophet and as Saint Peter at the onely looke of Iesus Christ Contrarily the foolishe are so proude arrogant and so hardened that not only they disdaine the rebukes by words and doe iest thereat but also they kicke against the spurre despighting and murmuring against the roddes corrections of God and so muche it wanteth that they humbly and with patience receiue them to amendment that rather they waxe obstinate and indurate and become worse Pharao King of Egypt is a glasse thereof as we may see from the beginning of the seuenth Chapter of Exodus vnto the ende of the 14. Euen so are the Iewes also which were chastened so farre as that they forsooke GOD as a man might saye as it appeareth by the Scripture 11 A seditious person seeketh onely euil and a cruel messenger shal be sent against him The beginning of this present sentence may be taken after two senses The first is That hee which is a rebel to God and his worde and to them which haue charge from him doeth shewe by his rebellion and resistance that hee beareth hatred and malice whereby hee deuiseth nothing but to despight God to tread his word vnder foote and to hurt those which exhort him in the name of GOD. The children of Israel haue thus done in al times as the Scripture witnesseth They beganne euen at the departing out of Egypt and so continued in the wildernes and in the lande of Canaan Our Lord Iesus Christ doeth rebuke them for it When we were vnder

the mouth of fooles babbleth out foolishnes and the wicked mans mouth babbleth euil thinges and a wicked man diggeth vp euil and in his lippes is like burning fire and seeing also that they which haue not their affections wel ruled and ordered nor their passions wel tamed but are vnpatient can not suffer to bee contraried and wil not dissemble that which displeaseth them it is not without cause that Solomon saieth nowe A fooles lippes come with strife and his mouth calleth for stripes Therefore if wee desire to doe as Saint Paule doeth teach vs that is to haue friendship and peace with al men wee must flye backe from follie lest it take roote in our heartes and fil them therewith so that from the abundance thereof our mouthes speak flattering woordes leasinges slanderinges false witnessinges cursings and other iniurious and outragious woordes For if suche thinges come out of our mouthes and that wee should haue to do with men that woulde bee sodeinely mooued to anger impatient and brainsicke wee shoulde not bee without strifes and dissentions without warres and battels Notwithstanding this is not to say that wee must not continue stil to rebuke vices and wickednes with anger sharpnesse and rigour and chiefly when they are committed with obstinacie arrogancie and offence Neither ought wee to care though some take suche reprehension iniuriously cal vs fooles and starte vp against vs for the Saintes which are gone before vs haue sustained suche combattes and wee must followe them And if wee must take heede for speaking foolishly for to auoide strife and blowes and to bee at discorde and hatred with our neighbours by a stronger reason must wee beware of speaking foolishely before God 7 A fooles mouth is his owne destruction his lippes are a snare for his soule For to shewe that the vanitie and follie that the malice and wickednes of the fooles woordes hurt him and that the euil hee seeketh to doe to another by his mouth and his lippes wherewith hee vttereth flatteries slaunderinges lyes false witnessings wanton and lasciuious woordes vayne othes and blasphemies shal fal vpon his heade and that he shalbeare the punishment Solomon vseth twoo similitudes The first is taken from a thing which may bee diminished and broken and can by no meanes be repayred and set vp againe And thus the fooles are deceiued in their speaking For albeit they knowe wel that they flatter and lye yet they say Wee wil preuaile with our tongues our lippes are our owne who is Psa 12. 4. 5. Gene. 9. 22. 11. 4. 21. 9. Psa 31. 18. 19. 35. 19 50. 17. 52. 3. Lorde ouer vs But the holye Ghost demaundeth that the Lorde woulde cut off all flattering lippes as hath beene doone towardes many amongest the which wee may set Cham the builders of Babel Tower Ismael Roboham Sennacherib Nabuchadnezer And with these examples wee haue also diuers threatnings The second similitude is taken from beastes which runne into the netes and snares out of the which they cannot escape and so must dye Euen so the foole is taken by his woordes and is condemned Wherevppon followeth his destruction But the thinges are not altogether like For the beastes are simple and thinke on none euil when they runne into the cordes nettes and snares And so they perishe without their fault And the foole by the vanitie and folly by the wickednesse and abhomination Pro. 1. 17. which proceedeth and commeth out of his mouth and his lippes doeth set cordes and nettes for his neighbours which haue done him none euil and therefore his iniquitie shal fal vppon himselfe and shal perish therein The preachers of the popish Church and the singers or quier men doe set snares for the poore simple and vnlearned But at the last they shal be taken therein themselues with al those which seeke by their talebearing the Psa 9. 16. Mich. 3. 5. destruction of their neighbours After this sense we may say that this present sentence doeth folowe the former for of strife and blowes doe come and proceede great ouerthrowes and destructions and because wee feare them wee must be carefull to speake wisely to the which let vs vnderstande that Solomon doth exhort vs but after the opinion of some wee are exhorted vnto fasting abstinence sobrietie and temperancie for as they take it Solomon doeth shewe the hurt that commeth of gluttonie drunkennes of the abundance and superfluitie of meates and drinkes which passe through the mouth and betweene the lippes True it is that the gluttons and drunkardes doe kil themselues and sende their bodies and their soules vnto perdition Notwithstanding the first sense seemeth vnto me to agree best 8 The wordes of a talebearer are as flatterings and they go downe into the bowels of the bellie Solomon here sheweth vs that the foole which medleth with slandering and to beare false witnesse and to carrie about wicked tales doeth not onely seeke his owne destruction but theirs also of whome hee speaketh sinisterlie and it is chiefly his purpose to hurt his neighbours by his mouth and to destroy them And for to shew the same he vseth a similitude taken of a speare or lance which hurteth a man and is so sharpe and pricking that not onely it pearceth vnto the bones but vnto the deepest parte of a man and woundeth him to death And heerein hee speaketh according to the Psalme The similitude may bee taken from the poyson which hurteth the Psal 52. 4. 57. 5. 59. 7. 64. 3. 140. 2. man and pearceth to the bowels Wee haue seene heeretofore diuers times that tale cariers and slanderers liers and false witnesses doe bring great hurt and worke great destruction as wee may see it heere againe when Solomon doeth compare them vnto murtherers and poysoners which spare not the liues of their neighbors Nowe if we must labour to flye suche kinde of people which desire the destruction either of our goods or of our good name or of our bodies muche more them which labour to destroy our soules by false doctrine And let vs learne that as wee woulde haue none to hurt vs either with tongue or with weapon euen so also let vs not hurt any other man 9 He also that is slouthful in his worke is euen the brother of him that is a great waster Many through the world doe take their pastime after the flesh permitting to themselues whatsoeuer they desire in playe in gluttonie and drunkennes in slouth and carelesnes in pleasures voluptuousnes and care not at al to set their hande to worke and to doe their office after the state whereuntoo they are called and yet they woulde haue vs beleeue that they spoile nothing because their intent as they thinke is not suche and that they commit no euil of set purpose But if wee beleeue Solomon as wee ought we wil hold them for great wasters for he calleth him which is slouthful in his woorke Brother of him that

afflictions froÌ„ the which seeing hee coulde not escape hee had recourse to the Diuel and dispaired and slue himselfe wee see therefore what a miserable thing it is to reiect the feare of the Lorde for to giue ones selfe to wickednesse and contrariwise that there is great felicitie for them which through the feare of the Lorde doe hate and detest iniquitie and couet to render true obedience to God according as he demandeth by his worde and to be also at their neighbors commandemeÌ„t asswel for the edification helth of their soules as for the commoditie of this life Solomon expresseth also in other words this felicitie saying And hee that hath the same lodgeth c. In the which hee sheweth vs that to bee happy by the feare of the Lord is not enough to feare him in any one part of our conuersation and in the rest to bee giuen to followe our owne fantasies as those which feared the Lorde seruing likewise their gods and as the Papists doe which are followers of this foresaide kinde of men for they make a shewe of fearing of God in that they folowe 2. Rom. 17. his worde some what and principally in this that they haue obserued baptisme and that they vse some loyaltie one towardes another for the rest they are abhominable in their Ceremonies and seruices which they call diuine beeing indeede diuellishe and they are also abhominable in their wicked traffiques fraudes and cousonages in their othes and blasphemies Therefore they obteine felicitie by the feare of God it is not enough to vse some faire apparaÌ„ce of holynesse in contemning al the abuse and abhomination of superstitions and Idolatries of Painims Papists and other infidelles frequenting sermons of the woorde and communicating the Sacramentes and in the rest to bee Athiestes in our heartes and our mouthes replenished with euil talkings our affections burning with auarice wee embrased with hate and rancour and wholy giuen to fraudes cosonages and other abhominations But it is meete that as a man which desireth to bee whole and sounde of body followeth willingly the counsel of a good Phisition and to fil and satisfie himselfe eateth not but good meates conuenient proper to ingender blood and reiecteth al others which are not proper to mingle with the good Euen so wee shoulde entirely followe the counsel of God who is our soueraigne Phisition and fil and satisfie ourselues with his feare folowing orderly that which hee teacheth vs by his woorde and reiecting al other feare which our soueraigne Phisition reprooued Solomon vseth the same similitude here as may bee seene by the woorde filling which signifieth in his language satisfiyng or appeasing of hunger and promiseth to him that shal satisfie himselfe with the feare of the Lord great assurance when he saith That hee shall lodge where no plague shall visit him Hee vseth a similitude taken by a traueller or stranger who arriueth in a Isay 8. 12. 29. 3. 41 8. 43. 1. 44. 2. 1. Pet. 3. 14. lodging or Inne which is out of the danger of theeues hath good gates and walles very strong and those of the house are honest folkes and are careful to shut their doores and vse a traueller or passenger gently and see that hee be not offended nor suffer no wrong in their house Euen as such a traueller is in great suretie according to humane sense so hee that feareth the Lorde findeth good lodging sure entertainement and there is no man that can doe him any harme This is it which God hath promised to his people by Moses and afterwarde by Dauid and his holy Prophetes But one may say there is none in the worlde that suffer more outrages Leu. 25. 16. 2. Deut. 8. 6. Psal 22. 24. 25. 34. 8. Esay 33. 14. Exo. 25. 5. iniuries violences nor that are persecuted more cruelly then they that feare GOD. Abel hath prooued it Dauid the Prophetes Iesus Christe and his Apostles whome hee hath foretold their afflictions To this I answere That to bee visited with euill in this place is to bee vanquished therewith so that one is not able to recouer himselfe as it is taken in diuers places of the Scriptures 24 The slouthfull man hath shut his handes into his bosome and will not take paine to put it to his mouth Solomon hath often tolde vs alreadie the nature gestes and qualities of the slouthful the misery and pouertie which of force they must indure by their slouth negligence notwithstaÌ„ding because the number of them encreaseth dayly and continueth and that wee are al of so wicked a nature that wee wil bee content too liue at our owne pleasure without doing any thing but to sporte and play and to enioy the delights and pleasures of this worlde and wil not thinke on the hyre of slouth nor heare speake of euil which shal followe after which wee must of force suffer will we or nil we if wee bee slouthful for this cause hee contenteth not himselfe with so many aduertisements which he hath alreadie giuen vs but to the end we may take more heede or at least wise be more inexcusable and iudged worthie of miserie hee repeateth heere againe vnder contrary wordes the negligence and little care of the slouthful by the gesture of a man who because of the great colde he endureth cannot put his hande to worke but is constrained to shut it into his bosome to keepe it warme when he saith The slouthfull man hath shut his hande into his bosome and will not take paine to put it to his mouth And by good reason speaketh hee soo for the slouthfull wil not warme himselfe with his businesse but is still as it were very chilly cold Whervpon ensueth that of force the great indigence which taketh and assaileth him must make him suffer hunger as Solomon expresseth saying And hee will not take paine to put it to his mouth In so saying hee sheweth the long abiding of the hande in the bosome and the continuall and obstinate negligence of the slouthful which if he woulde forsake hee might so one remooue his hande from his bosome and set it a worke whereby hee might haue wherewith to returne to his mouth and susteine himselfe But seeing hee maketh no account thereof he must of force perish with want and be poore and miserable And if one put a contrary to this that there is a great number of sluggardes which put well their handes to their mouth eate and drinke make good cheere and their goods neuer faile them as is seene in the Clergie monkery of the Papists Answere First SolomoÌ„ sheweth what the slouthful are worthie of and what it is they deserue as also the Apostle Saint Paule sheweth when hee forbiddeth giuing meate to the slouthful Secondly 2. The. 3. 10. seeing they are not worthie to liue and that they vsurpe that which they haue as theeues and robbers that lyue by rapine yea

because that of our corrupt nature wee are enclined to couet glorie and praise and thinke that we should be the rather praised if wee speake yl of our neighbours And if we be not often aduertized of our duetie we forget ourselues and applye our tongues headlong vnto euil speaking And because wee are neuer so wel reformed but stil our nature is inclined to bee soone agayne corrupted and peruerted and because euil woordes corrupt good manners Solomon wil in no case that we conspire with the backbiters nor that wee be familiarly conuersant with them nor that he consent to them any way He forbiddeth vs this when he saieth Wherefore meddle not with him c. It is verie necessarie that wee vnderstande this same according as it hath bene expounded For as long as wee be in this world it must needes be that darnel must growe amongst the Wheate but when God hath giuen vs the grace to be Wheate let vs take heede that wee turne not into darnel Let vs walke therefore in feare and trembling and take no pleasure at al to be amongst backbiters which offende with their lippes that is which speake against their consciences and against that which they knowe to be good and right and forsake the word of trueth giuing themselues to lying Then if it wil doe vs hurt to be amongest suche people muche more ought wee to feare to agree with them either in speaking or hearing euil And wee ought to knowe that when our hearing and speeche are corrupted the rest is woorth nothing neither within nor without 20 The lampe of him that curseth his father or mother shal be put out in the depth of darkenesse After that God had commanded vs to honour father and mother hee adioyneth a promise of long life theretoo which is singular and special to this commaundement And therefore Saint Paule sayeth That this is the first commaundement of promise and Eph. 6. 2 by this promise hee giueth hope of felicitie and prosperitie to children which wil be obedient to their fathers honour them Contrariwise hee wil that those children which in steede of honouring father and mother doe vexe them by disobedience and curses shal be put to death as hath bene alledged heeretofore Then seeing hee deemeth not suche children woorthie of the life present it foloweth that they shal be depriued of the heauenly light and sent into vttermost darkenesse Solomon signifieth this saying The lampe of him c. This maketh not that wicked and rebellious children shal haue any lampe of true ioye and prosperitie but onely that which they thinke they haue which as is saide shal be put out in the depth of darkenesse For they shal bee in so great payne and anguish so sharp torments so troublesome that of the prosperitie which they thought to haue there shal remaine no whit neither shal there bee remembrance of it any more The paines that they shal suffer shal surmount al that which hath gone before as contrariwise the ioye that the obedient children shal haue of the heauenly prosperitie shal be so great that if in this life they haue suffered payne griefe and teares they shal be al defaced and blotted out of remembrance Wee vnderstande therefore by the Lampe which is cleare and bright ioye and prosperitie And by the darkenesse sorow sadnesse yll lucke and miserie according as the Scripture speaketh oftentimes of light and darkenesse shadowe and obscuritie And chiefly in Iob in the Psalmes and Prophetes But because light signifieth also knowledge and darkenesse ignoraunce some say that Solomon meaneth heere that rebellious and disobedient children shal be punished with great ignorance whereof ensueth great decaie For it must needes be that those which can not guide themselues by the wordes of the Lorde must perishe And so in what sense soeuer wee take the lampe and darkenesse let vs know that Solomon pronounceth for wicked children euerlasting perdition 1. Kin. 11. 15. 4. 2. Chr. 21. 7. Moreouer because in the Scriptures a Lampe is taken for posteritie One might say that Solomon threatneth vnruly children that their ofspring shal bee of none indurance and the memorie thereof soone abolished or that they shal haue no yssue as is seene to come to passe in many obstinate children who because they haue not had their parentes in honour as they ought God hath depriued them of issue and permitted not that they should enioy that honourable title of father Whereof also ensueth that hee disaloweth them for his children and so consequently they are the children of the Deuil And therefore in which of the three senses soeuer wee take this sentence let vs note that Solomon foretelleth destruction to wicked children 21 The heritage that is gotten in haste shal not be blessed in the ende It is a harde thing for a sensual man to endure pouertie and therefore eche one flyeth it as muche as hee can and foloweth the meanes which hee thinketh wil make him riche And heereby some haste to get a great heape of golde and siluer other marchandise and others houses and landes They thinke that when they haue beene quicke at the beginning and made haste too make themselues riche then they shal neuer haue pouertie but their goods will encrease and multiplie and they shall growe euerie day richer and richer Nowe because they which striue to enriche themselues in haste proceede therein with an euil conscience as they themselues wel knowe for they would not that one shoulde proceed with them as they doe with others and so Saint Paule sheweth vs their euil conscience for this cause they are at last frustrate of their attempts and their goods decaie at the twinkling 1. Tim. 6. 9. 10. of an eye and vanishe away so that they fal into great pouertie as many feele the proofe thereof And Solomon speaketh it saying The heritage that is gotten in hast c. Wherevppon ensueth that man enricheth not himselfe in hasting after the goods of this worlde seeing that the heritage so gotten is not blessed for the blessing of the Lorde maketh riche Which thing Abraham and other holie fathers which were not couetous haue Pro. 10. 20. prooued as the scripture witnesseth saying that God hath blessed them and multiplied them greatly On the other side Achab and Iezabel were couetous of Naboths Vineyarde and had it by 1. King 21. Rom. 22. Rom. 9. and by but it was not blessed with them Also the thirtie pence which Iudas receiued were not blessed with him Let vs vnderstande therefore that in this sentence we are taught to doe our businesse carefully and attende with patience the goods and profite which it shal please God to giue vs folowing many admonitions of the scriptures alledged heretofore 22 Say not thou I wil recompence euil but put thy trust in the Lord and he shal deliuer thee We desire al to be out of danger of the violence and outrage of our enemies and to attaine thereto it

humbling themselues vnto them rendring them obedience and fearing to prouoke their anger submitting themselues wholy to their wil and pleasure Insomuch that they seeme to encline the hearts of their subiects whither it please them And it is no maruel if kinges be so honoured of the worlde seeing that god honoureth them giuing them his titles calling them gods and superiour powers placing them in his seate to exercise iustice iudgement indifferently and vprightly and willing that men shoulde submit theÌ„selues to them without any resistaÌ„ce or rebellioÌ„ So kings make themselues redoubted as much ae they can to the end to submit their subiectes heartes to them and bowe and order them as it seemeth them good this while what highnesse soeuer they haue wil they nil they yet they haue a superiour which hath another maner of puisance aboue them then they haue aboue their subiects inferiours for they hate not the power to gouerne their subiects heartes at their pleasure although they haue authoritie to commande and the other ought to obey But God which is their soueraigne Lorde and ruler hath not onely power to commande but also to dispose their heartes at his pleasure without let or resistance at al. Solomon sheweth it them wel where hee compareth their heartes to riuers of water saying The kings hearte is in the hande of the Lorde c. Kings ought not therefore for to vaunt of their powers for although riuers swell sometimes and flow ouer with such impetuositie as though they woulde cary al away with them and although also kinges haue hautie and stout hearts and thinke themselues so mightie that they weene none may resist them but that they shal cut and cary away al at their pleasure neuertheles as by sluces rampiers or other inuention one may resist a great riuer and stop it from doing harme so it is easie to God to set a stay for kinges that they hurte not with the pride and hautinesse of their heartes as Solomon signifieth clearely when hee compareth their heartes not to great riuers but onely to little running brookes which turne their courses easily which way one pleaseth It is not fit also that they shoulde vaunt themselues of their free wil for as riuers turne not rhemselues this way or that way nor cannot doe it but men turne their courses according as it seemeth them good which haue to do therewith So as Solomon saith God turneth the kings hearte whither he wil Hee saith not that hee turneth it to this or to that but whither he will for as the scriptures shewe vs hee inclineth one to one thing and another to another thing one man nowe to one thing and by and by too a contrary Hee turned the king of Egypts hearte in Iosephes time to doe wel to Iacob and his kindred Contrariwise hee turned Gen. 45. 16. his successours hart to misuse the children of Israel after the death of Ioseph This inclination ought to bee wel knowne of vs when God saith to Moses But I am sure that the king of Egypt wil not let you goe but by a mightie hande And yet more manifest Exod. 1. 8. 3. 19. 4 21. when God saith And I will harden his hearte c. Hee hath turned Dauids heart to goodnesse as appeareth when hee saith From this day forwarde the spirite of the Lorde shal prosper in Dauid And afterwardes hath enclined it to euil but one might make here two obiections the one that kings are not culpable when they do euil 1. Sam. 16. 13. 2. Sam. 24. seeing that God enclineth their heartes thereto the other that God is the cause and authour of sinne An answere to the first obiection although God doe turne the heartes of kinges to euil yet are they neuertheles culpable for god by his iust iudgement which is incomprehensible to vs prouoketh them to euil either to punish their former sinnes by other sinnes and make them more fautie Rom. 1. 24. or for to punishe and chastice them whome hee thinketh good as hee stirred vp Sennacherib and other kinges against his people of Israel or to trie and exercise his chosen ones to patience as hee hath by the minister of Satan stirred vp the Chaldians and Sabians Iam. 1. 13. 14 against Iob but the wicked hauing no knowledge of the iudgements diuine no reuerence to the prouidence of God nor any feare of his worde are carried away by their owne concupisences Likewise the wicked doe not referre their faultes vnto God but being reprooued by their owne conscience confesse their wickednesse as Pharao knewe wel that he was an offendour Saule maketh the same confession or very like Dauid elected of God hauing numbred Exod. 9. 27. 1. Sam. 24. 18. 26. 21. 2. Sam. 24. 10. the people layeth not the faulte on God but confesseth his owne offence Wherefore for a briefe answere to the seconde obiection wee see that God is not the authour of sinne for the rest search the Institutions of Iohn Caluin So Princes and Magistrates are taught to haue God in honour and reuerence crauing his conduct and gouernance and that they feare to bee giuen vp into a reprobate sense as many haue been Also subiects are admonished to pray for their superiours otherwise they are in danger lest it wil happen to them according to the threatninges which are in diuers 1. Tim. 2. 1. Esa 3. 1. Ose 13. 11. places For the rest if kinges which are mightie as they think and which make themselues redoubted haue neede to bee gouerned by GOD who turneth their heartes at his pleasure it is not meete that we promise ourselues any thing against the will of God 2 Euery mans way seemeth right in his owne eies but the Lorde pondereth the heart Man is so much giuen to flatter praise and esteeme of himselfe that hee neither can nor wil finde any thing in himselfe worthie of Pro. 3. 5. 6. 7. 12. 15. 14. 12. 16 2. 25. reprehension but perswadeth with himselfe that al that he willeth thinketh enterpriseth saith or doth is good iust wherein he is deceiued as SolomoÌ„ pronounceth it And because so foolish an opinion cannot easily bee rooted out of the thoughtes of man therefore Solomon rebuketh it nowe againe when he saith Euery mans way c. 3 To doe iustice and iudgement is more acceptable to the Lorde then sacrifice From the beginning of the worlde men haue thought to doe God great seruice when they haue offered vp sacrifie of beastes which they killed of the which or of other goods of the earth they made great oblation and after the flood they haue not forgotten this custome And as men haue esteemed it so the Lorde hath alwayes Gen. 4. 3. 4. Gen. 8. 20. 12. 7. 8. 13. 18. helde acceptable the sacrifices of the faithful who offered them in firme faith and true repentance regarding the true Messias which ought to bee sacrificed onely and

giue these three reasons he maketh three interrogations the first is He that pondereth the heartes doth not hee vnderstande it Hee speaketh heere briefly but it is conformable to that which is treated more at length els where It is therefore a friuolous excuse to say that they knowe not the violence oppressioÌ„ which their neighbor endureth when Psa 94. 5. 11 Esay 29. 15. Pro. 16. 2. 21. 2. they knowe it and are bounden to know it If men receiue such excuse yet God which pearceth the heartes and trieth them and discerneth the thoughtes and affections be they neuer so deepe vnderstandeth wel that such excuse is wicked And so hee argueth by the knowledge of God which is certaine and infallible and whereto nothing is hid be it neuer so secrete wherefore it is not meete to thinke that we can deceaue him neither ought we to wil it though it were in our power but wee shoulde honour it and haue it in admiration as Dauid admonisheth vs. And wee ought to keepe ourselues Psal 139. 6. 73. 11. wel from saying as the wicked doe Howe doeth God know it and there is no knowledge in the Lorde Solomon by this first reason signifieth that they which say that they haue not knowne the violence and wrong which is doone to their neighbours speake in their heartes as these wicked doe And so they attribute ignorance to God and by consequence deny that hee is God The second reason is And he that keepeth thy soule c. It is not a thing which we ought to bee certaine of that God hath care ouer his creatures and likewise hee keepeth the wicked otherwise they would be soone destroied for the Diuel seeketh but the destruction of men and soone taketh and deuoureth that which God hath doone withal And therefore the holy Scripture attributeth to the Lorde the title of keeper and sauiour as also it is good reason for there is none other but hee Then seeing it is so that God is the keeper of soules it followeth that there are neither thoughts nor affections in the same soules but hee knoweth them wel as also Solomon noteth it when he asketh saying Knoweth hee it not as if hee saide one ought in no wise too doubt that God which keepeth the soules knoweth not those excuses of theÌ„ which say that they haue not knowne the afflictioÌ„ of their neighbours to bee friuolous and vaine leasings Hee dispoileth them therefore of excuse and also taxeth them of ingratitude towardes God For seeing that God which keepeth their soules recoÌ„mendeth to them the soules of their neighbours they acknowledge not wel the grace that God hath doone them when they are not careful to deliuer their poore neighbours as the Lord demandeth it and not content heerewith they lye not onely to men but also to God as SolomoÌ„ signifieth it by the present interrogatioÌ„ But to the end that we be not abused thinking that Solomon speaketh heere of a perpetual keeping knowe wee that often God keepeth the wicked temporally for the health and prosperitie of his elect as one may see by the kinges of the Persians and Medians which were idolaters and infidels and by their handes God hath giuen deliuerance to his Tim. 8. 1. people of Israel And Saint Paule wil that wee pray for suche men mean while if they remaine obstinate euerlasting destruction is prepared for them and they are kept for the same The thirde reason is and wil not he also recompence c. In the first and in the seconde reason hee argueth by the diligence and care of the Lorde and also by his knowledge and goodnesse and nowe in this thirde reason Rom. 2. 5. hee argueth by the same thinges for if God were ignorant and negligent and if hee were slouthful and il willing bee coulde not recompence euery one according to his workes Neuerthelesse hee argueth principally by his iustice for it is the office of a iudge to doe right to euery one rewarding eche one according as hee knoweth him to haue doone punishing the wicked and preseruing the good not that the good bee they neuer so good may merite that God may benefite them but of his pure grace and liberalitie and mercy hee accepteth their workes although they bee vnperfect and rewardeth them according to his free promises and according to his eternal election But to the wicked which are obstinate and harde harted hee rendereth them the hyre which they haue deserued ouerthrowing them in his yre and vengeance Let them therefore that seeme not to see the oppression which is wrought too their neighbours not looke to escape vnpunished And if we ought to be careful to preserue the temporal life of our neighbours by farre more reason wee ought to be diligent to deliuer them from death damnation eternal as much as in vs lyeth which thing wee shall doe by sound doctrine warnings exhortations corrections threatnings and chastisements 13 My sonne eate hony for it is good and the hony combe is sweete to thy mouth It is a thing notorious and wel knowne by experience that hony is good and the hony combe very sweete in tast Also the holy scripture being willing to drawe vs to take the tast and sauour of spiritual things as in the worde of God which is our true wisdom and vnderstaÌ„ding compareth them to hony to the hony combe notwithstanding preferring the spiritual before the terrestrial as is very good reason Also now when Solomon saith My sonne eate hony c It is not to commande vs or admonish vs to eate hony sooner then other good meates for he hath not written his sentences for the care that he had of our bodies but his intent was to instruct our spirites and our vnderstanding And therefore note wee that hee speaketh so to make a comparison the which hee addeth consequently when he saith 14 So shall the knowledge of wisedome bee vnto thy soule if thou finde it and there shal be an end and thine hope shall not bee cut of To prooue and try the goodnesse and sweetnesse of wisedom to haue ioy therof it is not ynough to haue the knowledge of it Solomon sheweth it wel when he is not conteÌ„t to say that the knowledge of wisdom shal bee sweete good to the soule as hony but he addeth a condition saying If thou find it c. To enioy therefore the goodnes sweetnes of wisedom it behoueth vs to finde her And for to finde her it behoueth vs to search her diligently as Solomon warneth vs therof heeretofore And he hath declared the Prou. 2. 1. 3. 13. goodnes sweetnes of her But one may say that those which are wise after God after his word are ordinarily euil handled endure many vexations and molestations For this cause it may seeme that there is no goodnes nor sweetnes in wisedome but rather bitternes Answere Solomon attributing goodnes sweetnes to wisdome exempteth not

dissention against vs and also he doth admonish vs to seeke the company of quiet people to flie theirs that are coÌ„tentious For albeit that Solomon doeth not presently compare the contentious vnto chaffe yet are they chaffe which shall burne eternally in vnquenchable fire as al other wicked shal do 22 The wordes of a talebearer are as flatterings and they goe downe into the bowels of the belly The worde which wee here expounde as flatteringes hath bene expounded as wounds because the word hath diuers significations and not contrary for there is no repugnancie that the talebearer shoulde flatter him whome hee wil deadly hurt hee will speake gentle that no man may beware of him and till hee haue leasure to hurt at his pleasure and that not onely hee may doe hurt vntoo his goods of whome hee speaketh euil but also that by his false tongue hee may bring him vtterly vnto destruction Solomon doth signifie it saying That the flattering wordes goe downe into the bowels of the belly As touching the rest when hee so often rebuketh the tale carrier let vs knowe that it is because hee is enclined vnto slaundering of his neighbour and the which also is a very abhominable thing for hee proceedeth therein of malice against his conscience The talebearer knoweth wel that hee would haue no man to speake so of him They that are such are dangerous but some of them are much more to bee feared then other when they labour by their tale bearing to turne away the poore weakelings from the true religion 23 As siluer drosse ouer laide vpon a potsharde so are burning lippes and an euill hearte When wee delight to see goodly thinges if wee haue any vessel of great price for to make the same faire wee wil couer it ouer with golde or siluer according as wee esteeme the peece to be worthie neither wil we bestowe such cost and glittering shew vppon a thing of nothing as is a potshearde euen so when a man doth delight in the vprightnesse and goodnesse of his heart hee wil ouerlay it after a manner of speache with pure cleane sweete and louing woordes hee wil make his hearte to shine by fit and conuenient talke which shal bring no hurt nor trouble no molestation nor hinderance vnto his neighbours but rather with his talke he wil labour to make them glad and to bring them profit and honour A good man out of the good treasure of his hearte bringeth good thinges Mat. 12. 35. Contrarily when a man delighteth in the frowardnes of his hearte he wil not ouerlay the same with holy words for to pleasure therewith his neighbors to profit them to honor them but with his fiery lippes of euil speaking he wil endeuour to vexe his neighbour and to hurte him so much as he can Beholde the ouerlaying which is fit for an euill hearte such had the Scribes and Pharisees which Mat. 12. coulde not speake wel of Iesus Christ our Lorde And for this cause also our Lorde rebuketh them sharply declaring to them that they had ouerlayed the same with wickednesse agreeable to their harts when hee saith to them Generation of vipers how can ye speake wel seeing you yourselues are euil Let vs therefore vnderstand that Mat. 12. 34. Solomon saying As siluer drosse c. doeth admonishe vs that we shoulde be careful to keepe that our heartes bee not infected with wickednesse and made vnfruiteful as is a potsharde And for to doe this let vs arme them with the pure worde of the Lorde which are pure as siluer that is purified and perfectly fined let vs learne thereby to abhorre al iniquitie and frowardnesse that wee may not haue furious and burning lips that wil vtter hurtful thinges vnto our neighbours but rather that by our wordes we may procure their benefit and honour without any thing hindring them 24 Hee that hateth wil counterfaite with his lippes but in his heart he layeth vp deceit When they which conceiue any hatred against their neighbors doe thinke to haue a iust cause to hate them if they feele theÌ„selues strong ynough for to hurt and to bring damage they wil not gladly dissemble it but doe openly assault their enemie as Saule making himselfe beleeue that Dauid was his enemie did pursue him without dissimulation The enemies of the trueth which thinke to doe seruice vnto God for killing of the disciples of Iesus Christ doe boldly pronounce without dissimulation sentence of death against them Euen so they which are not ashamed to shewe their euil minde doe nothing at al feare to declare themselues enemies to them which please them not These are not they whereof Solomon speaketh when he saith He that hateth c. But of them which shal knowe in their consciences that they doe wrongfully hate their neighbours and yet wil not cease their hatred the which they wil dissemble with sweete woordes and wil secretly deuise in their heartes sodainely to take them whome they hate and to hurte them by deceit that they may not take heede and auoide them The captaine of such people is Gene. 4. 8. 37. Caine The brethren of Ioseph are so in likewise The traytour Iudas doeth wel deserue to bee set in the same order Likewise the Scribes and Pharisees and al those which hate the trueth which knowe and make a faire shewe vnto them whome they pursue that they may finde meanes to destroy them Nowe wee must carefully take heede that wee doe not become like vnto the first haters who are proude for then wee shal not onely haue men for our aduersaries but God also who resisteth the proude And wee must also take heede from being like vnto them of whome Solomon nowe speaketh for then shoulde wee bee cruel and hypocrites sinning against our owne consciences and of set malice Hypocrisie is noted and knowne by the fayning of the lippes and crueltie is discerned by the dissimulation which lyeth hidde within and the malice prepensed in them both to wit in the dissembling of their lippes and in the couering of the disceit But wee may take heede of them both so that wee suffer not ourselues to bee ouercome by the sweete wordes of such as hate vs and that wee giue credite vnto the admonition folowing 25 Though he speake fauorably beleeue him not for there are seuen abhominations in his heart The wordes of the hateful may seeme sweete and amiable but let vs not beleue them for whiles he speaketh so gently hee in uenteth abhominable things in his heart not only one or two but many as Solomon noteth by the number of seuen Neuerthelesse wee Prou. 6. 16. may say that Solomon meaneth heere that the hateful are giueÌ„ vnto sixe things that God hateth yea to the seueÌ„th which he abhorreth For they which hate their neighbours inuent and seeke out all wicked and abhominable wayes yea cruel meanes by the which they may destroy them whome they hate Nowe if we ought to beware of

himselfe These haue done violence against the blood and also they hasted to their destruction without that any man hath preserued them We may here place the conspirators of this Citie which had earnestly determined as they thought to haue done violence against the blood but by the iust vengeance of God they haue of themselues run vnto the pit and could finde no helpe to profite them 18 He that walketh vprightly shal be saued but he that is froward in his wayes shal once fal The worldlings and carnal men haue in their heart and mouth this diuelishe prouerbe Hee that becommeth a sheepe maketh himselfe a praye for the Wolfe and therfore they gouerne themselues in al vngentlenesse violence crueltie for to mainteine themselues not onely against them which labour to do them wrong and to be reuenged of them but also to oppresse the simple feeble and innocentes And indeede they make them to suffer much as experience teacheth and also the innocents do complaine therof And euen because of the infirmitie of their flesh they think that God maketh no Psal 10. 1. 2 17. 8. 44. 10. 23. Psal 37. 73 account of them therefore they are tempted with the prosperitie of the wicked But albeit that the faithful feele strong afflictions and that euen vnder the same they dye yet do they not perish for God doth strengthen them and susteine them giuing them patience and constancie and verie often breaketh the enterprises of the wicked and deliuereth his faithful from their oppression violence thus he saueth them as the Patriarks Moses the people of Israel the Prophets Apostles some good Kings as Dauid Ezekias After the same experience Solomon pronounceth that hee that walketh vprightly shal be saued But the principal part of saluation lyeth not in that which is saide but in the remission of our sins in the possession of the crowne of immortalitie the which they that walk vprightly innocently in the same suffer temptation Contrarily Iam. 1. 12. Mat. 5. 10 albeit that the wicked which liue disorderly in al wickednesse doe flourish prosper for a time yet at the last they fal sodeinly to destruction as many wicked haue felt by experience To wit Pharao Saul AbsoloÌ„ Iudas And according to the same experieÌ„ce SolomoÌ„ addeth But he that is froward in his wayes shal once fal As also they which haue conspired to destroy the Church of God haue felt But the principal part of their fal lieth in the hardening of theÌ„selues in their frowardnesse they are not only contented to do frowardly in one sort but run vnto many wickednesses as Solomon doth note it in his tongue when hee saith not singularly hee that is frowarde in his waye but in the plurall number Hee that is frowarde in his wayes And thus hardening themselues they obtaine not remission of their sinnes but perish in them go vnto eternal death 19 He that tilleth his land shal be satisfied with bread but he that foloweth the idle shal be filled with pouertie Solomon knew wel enough that God had not created man to be as a stone or some other vnmooueable thing but to the end that he should spend the time about some good work He knew also that man because of his corruption vitious nature is much more enclined to cease from wel doing then to occupie himselfe faithfully And in this sort rebelling against the ordinance of his Creator hee wel deserued to bee depriued of the vse of the good creatures that God had giuen him from the beginning of his creation and to be brought to great necessitie And therfore hauing compassion of his neighbours he doth admonish them to labour to be occupied aboutsome worke and doeth the same sometimes in threatning the idle and slouthful sometimes in making large promises vnto the careful and diligent as we haue alreadie verie often seene But because we are deafe wil not vouchsafe to occupie ourselues about that which we ought Solomon is not coÌ„tented with the former admonitions promises but to stir vs vp the more he setteth downe here word for word the promise that hee hath made heretofore saying He that tilleth his land shal be satisfied with bread Wherunto Pro. 12. 11 he addeth a threatning agreeable to the same out of the 6. Chapter when he saith He that foloweth the idle shal be filled with pouertie As touching the promise it hath bin handled alreadie concerning the threatning it hath bin also explicated expounded But besides that which hath bin said we haue to note that SolomoÌ„ compareth Pro. 12. 11. Pro. 6. 6. pouertie vnto meat that very fitly for as wheÌ„ a man hath abuÌ„dantly filled his belly with meat he is grieued pained euen so wheÌ„ a man hath long fasted it greatly troubleth vexeth him Now sitheÌ„s we wil not be filled with such meat which is nothing but pouertie sorow famine euen a bitter death let vs take heede we folow not the slouthful but diligently to apply ourselues to doe our worke according as we are called of God Thus doing we shal haue want of nothing that is necessarie for vs. 20 A faythfull man shall abound in blessings and hee that maketh hast to be rich shall not be innocent The worlde is filled with falshood vntrothe deceites lyes rauishinges and euill trades as it is both heard and seene indeedes and wordes in such wise that it is not certainly well known whom a man may trust For this cause also the holy scripture maketh great complaintes of such wickednesses and condemneth all the world and amongst other places it is sayd The earth is filled with wronges Gene. 6. 13. Psal 12. 2. 3 114. 1. 2. 3 Rom. 3. 4. Esay 59. and extortion And also it is said that God is true and euery man a lyar And if Esay made so great complaintes for the vntroth of the people of God must we not thinke that there where God was not preached all was much more gone astray And indeede if God of his grace did not except some from the common condition of men there should be none righteous true nor faythfull for we are all of one nature corrupted and defiled And thus so long as the corruption of the world lasteth it is saide that Noe was a man iust and Gene. 6. 9. perfect we must vnderstand he was so not of himselfe but because that he found fauour before the Lord. Likewise whatsoeuer fayth croath veritie and righteousnes was in Abraham and other Patriarkes in Moyses and other Prophets in Dauid and in other most holy kinges in the Apostles and other holy seruauntes of God the same came of the mercie he had on them and regenerated them and Ephes 1. sanctified them by his holy spirite for to separate them from the corruptions of this world And therefore when Solomon saieth A faythfull man shall abound c. Let vs not

wicked if they heare it not with their corporal eares they know wel enough that they are condemned and euil spoken off Now that they can not repulse the shame nor purge themselues of it Solomon doeth shewe it when hee saieth And declareth it not Some expounde this same as if hee woulde say that they which are parteners with theeues dare not complaine of the rebukes that is laid to their charge and indeed if the theefe thinketh that any good and sufficient proofe may be brought against him hee wil take good heed from lamenting of his case but if hee thinke to be mainteined or that he knoweth the probation is not plaine enough not only he wil complaine but also wil aske amends for slaundering and taking away of his good name and wil doe the worst he can against those which blame him And albeit that in this sort he doeth signifie some what the cursing that he hath heard yet he doeth not declare it for to repulse and to cleare himselfe therof For though he laboureth to couer his shame yet it can not bee alwayes hid but at the last it wil come to light so that he shal not be able to deny but that he is wicked as Saint Paul saieth The sinnes of some men are manifest of themselues comming before to iudgement 1. Tim. 5. 24. and other some come after We may also say that by not declaring the cursing that hee heareth Solomon meaneth that the theeues and their parteners are deaffe and drinke vp the reproches and iniuries sweetly that are made them and take al in good parte prouided that they stoppe them not to make their hande get what they can They are like vnto great mastiue curres which whilest they are gnawing of the bones care nothing at al for the litle whelpes that barke after them and thinketh scorne once to remooue to bite them but because that the worde which hath beene expounded cursing signifieth also swearing some vnderstande that Solomon woulde say That though an othe bee giuen vnto the theeues partener yet wil he not declare and reueale the trueth but wil forsweare himselfe Euen so it is a thing that is but too common that men had rather blaspheme God then to discouer and open the sinne of their neighbour when it is required But it might be said that Solomon is rather tyed heere vnto the partener of the theefe and his accessarie that taketh parte of the bootie then to the theefe that hath stolne the goods from an other Wee answere heereunto that there is good cause For if the theefe be guiltie then hee that hideth and partaketh with the bootie is muche more giltie for not onely hee is a theefe but also so muche as in him lyeth he iustifieth the theefe when hee consenteth vnto his spoylings and robberies And these are of the number of those whereof Saint Paule speaketh who though they knewe the righteousnesse of Rom. 1. 32. God that is to say that they which doe suche thinges are woorthie of death yet they wil not onely doe them but also allowe other that doe the same For if the accessaries and those which are parteners with theeues knewe not that the theeues were giltie they woulde in no wise conceale nor hide them neither woulde they also hide themselues 25 The feare of man bringeth a snare but he that trusteth in the Lord shal be exalted The snares in the scriptures doe signifie trouble vexation sorowe affliction destruction and ouerthrowe And this by a similitude borowed of beastes which are taken in the snares in the toyle or in pursenets which for to deliuer themselues doe take great paynes but they can not escape but must needes be taken and perishe Nowe as feareful beastes seeing or smelling the hunters and folowers doe flye before them for feare of them and it commeth to passe most often that in flying and thinking to saue themselues they runne and fal euen into the toyles and snares euen so men which are easily feared doe soone fal into euil For their aduersaries seeing their fearefulnesse and faintheartednesse do take thereof greater boldnesse and promise themselues that they shal easily ouercome suche feareful men The which the Prophet Num. 19. 9 Deut. 7. 17 20. 1. Esai 7. 4. 8. 12. 10. 24. Iosua 1. 9. Ier. 1. 8. 17 Eze. 2. 6. Mat. 10. 26. 28. Esai and also Moyses and Iosua and other seruantes of God haue wel knowne For this cause they haue diligently admonished the people of Israel not to stande in feare for the power greatnesse and multitude of their enemies Likewise when a man feareth or is afraide of any thing he easily forsaketh the duetie of his office and to doe according to their wil whome he feareth and to turne away from God yea to be rebellious against him And for this cause the Lorde often admonisheth his seruantes not to feare men nor to esteeme their greatnesse Moreouer when we are afraide wee doe not so wel remember to run vnto God nor to trust in him but rather doe regard looke vnto natural carnal meanes and so run vnto them and most what returne void of our expectation hope and thus we fal and run vnto destruction and in this sort the snare is brought set as we may vnderstand by the scripture My bowels my bowels woe is mee the transgressours haue offended yea Esai 24. 16 17. 42. 22. the transgressours haue greeuously offended feare and the pit and the suare are vppon thee O inhabitant of the earth But this people is robbed and spoiled and shal be al snared in dungeons and they shal be hid in prison houses The destructioÌ„ of theÌ„ that through feare haue refuge vnto creatures is verie well described in the thirtie and one and thirtie of Esai and against the Moabites which trusted in their idolles Ieremie saieth O inhabitaunt of Moab feare the pit and the snare are vpon thee saieth the Lord and Ier. 48. 43. he that flyeth away for feare shal fal into the pit For whatsoeuer affliction or aduersitie shal then happen vnto vs let vs not be dismaid but with al constancie folowing our vocation let vs looke for helpe from aboue For as a poore feeble beast cannot deliuer himselfe out of the snare when the same is taken euen so can wee not of ourselues saue vs from the calamities of this worlde from what part soeuer they come but the onely power of the Lorde must deliuer vs from them as we may see by many examples of the scriptures and as it is verie plainly expressed in the 124 Psalme Wherefore trusting in his goodnesse and power and saying in our heartes The Lorde Psal 118. 6 Psal 31. 1 50. 15 is on our side I wil not feare what man can doe vnto me let vs cal vpon him to helpe vs with Dauid and he wil not fayle to graunt vs our request For hee promiseth vs Cal vpon mee in the day

the knowledge of their faults that they might come vnto amendment and knowing that they haue wel deserued to be accused not onely before men but also before God they require pardoÌ„ of their faults Therefore if wee bee miserable and that it pleaseth God to raise vp against vs such people as doe desire nothing but to staine vs for to make vs yet more miserable euen to destroy vs yet let vs not for al that vse cursings but let vs followe that which Iesus Christ teacheth vs concerning loue towards our enimies and also his example Mat. 5. 44 therein For when he was accused he cursed not but stoode like a sheepee not opening his mouth before his shearer Finally let vs note that as the seruants are miserable that haue euil willers euen so for the greatest number the maisters are too sharpe hard too seuere and rigorous too wicked and cruel and therefore it is not without cause that the wise man woulde not haue seruants to bee accused to their maisters And closely heerein hee admonisheth aswel the maisters as the seruantes to do their dueitie one towards another The which Saint Paule doeth largely and clearely handle in the Ephesians 6. and Collos 3. 4. and Titus 2. and Saint Peter 1. Chapter 2. 11 There is a generation that curseth their father and doth not blesse their mother God at the beginning created man like vnto his image and likenesse that hee shoulde walke in al holinesse as the Apostle Saint Collo 3. 10 Paule declareth And since that for to correct his corruption and his wickednesse hee hath giuen him commandements and the better to drawe him to frame his life after them hee made him promises and woulde that wee shoulde order ourselues with al our affection and in true humilitie with al softnesse and gentlenesse vnder the obedience of his commandementes and shoulde trust altogether vpon his promises And to the ende that wee shoulde feare to forsake them hee addeth threatninges against the disobedient and vnbeleening and condemneth them vnto death But there are but fewe people that make any great account to maintein this image in them which obey the commandements which trust in the promises and which feare the threatninges and condemnation of death as wee feele the same but too much in our time and as hath beene seene in olde time euen as the holy histories doe declare And with these proofes we haue also now the wiseman which maketh great complaint therof in this present sentence and in other following in the which he accuseth not one man alone or some familie but a great number For he saith not there are some men but he saith There is a generation By the which word he signifieth a very great number and a continual stocke and is as much as if he saide that from father to sonne and from sonne to sonne the euil continueth that the successours doe follow the corruption and the wickednes of their predecessours in a great number and in a long time together And as touching this present sentence we must note it is not without cause why the wise man maketh such complaint For nature teacheth vs that we should greatly esteeme our fathers mothers and should honour them in obeying them in helping their necessities and in being altogether at their commandement without vexing or troubling them seeing we condemne those which do the contrary Although that young children doe not thinke nor take suche heede vnto this natural lawe as they ought to doe yet is it not to say but that it shoulde bee grauen in their heartes as wee may see it when they are come to age and haue children For without the Scripture they coulde wel enough aske their children the duetie they owe them And the Heathen likewise which neuer knewe any thing of the holy scripture coulde very wel say That wee cannot yeelde any recompence vnto our fathers and mothers But in the time of the wise man and long time before God for to helpe nature and to waken him vp had giuen his commandements by writing amongest the which hee commandeth Honour thy father and thy mother and to mooue the children to obey them he addeth a promise saying that thy dayes may be long Exo. 20. 12. on the lande which the Lorde thy God giueth thee And albeit that the promise doeth closely import and carry with it a threatning and condemnation against the disobedient neuerthelesse to the end that wee shoulde feare and bee more giltie and vnexcusable if wee failed in the duetie towards our parentes God expresseth the threatening Hee woulde haue the parentes to procure the punishmente of their rebellious children and to bring them before the iudges Forasmuch as there is such natural light suche commaundements such promises and threatenings and such condemnation it is not Exo. 21. 17. Deut. 21. 12 therefore with out cause that the wise man complaineth or wondereth at this that in al ages there are so many disobedient children vnto their fathers and mothers not onely ignorantly or carelesly contemning their coÌ„mandements but also of set malice resisting theÌ„ with wronges and iniuries as the wise man doeth signifie by the curse that hee repeateth when he is not satisfied in saying Curseth his father but addeth and doeth not blesse his mother as it is the manner of the Scripture to rehearse one very thing vnder diuers wordes Orels wee may say that the wise man maketh heere an argument of consequence from the greater to the lesser as if he saide forasmuche as there is a generation of children so corrupted that they forbeare not to curse their fathers and mothers which are the heads and lordes of the house it followeth wel that they make no account to doe any good vnto their mothers who are inferiours to their fathers For it is also the custome of wicked children that though verily they seeme to feare and honour their fathers least they shold be beaten or driuen out of the doores or dishinherited yet wil they boldly shewe that they greatly despise their mother labour to perswade themselues that they need not to make any account of them because they are women and haue no power nor authoritie to depriue them of their portion of the goods Wherein there is great pride and great vnthankefulnesse for seeing God hath giuen theÌ„ this honour to be mothers the children ought to be subiect vnto them in al humblenesse and obedience And sith they haue Iob. 4. 4. Eccle. 7. 24 suffered so much paines in bearing them in their wombes and haue suffered so great sorowes in bringing them foorth haue so much care to nurse them and to bring them vp they shoulde be ready and diligent to doe them good againe The which the wise man doeth teach them to doe when he complaineth they blesse not their mothers And forasmuch as it happeneth most often that those childreÌ„ which haue beene wantonly brought vp are the soonest ready to curse their

when they folow the way of their fathers for their fathers faults iniquities are laid to their charge by the Prophets saying they are like their fathers The Scripture is ful of suche reproches And if the children haue had good fathers and that they be wicked their fathers also are not honoured by theÌ„ Iohn the 8 Chapter 37. verse 7 High talke becommeth not a foole much lesse a lying talk a Prince There is none so foolishe in the worlde but persuadeth himselfe that when hee speaketh none could speake any thing better and the most foolishe doe thinke they speake goldenly after a kind of speaking and yet they neither saye neither can or they wil not speake any thing woorth nor wherein they which are truely wise may be delighted therewith Solomon doeth signifie this same saying High talke or the lippe of excellencie c. The foole can not haue the lippe of excellencie and therefore let vs vnderstande that Solomon doeth not speake of that which the foole hath but of that which he thinketh to haue or that would that other should giue it him Now forasmuch as there is no word of excelleÌ„cie but the pure trueth it foloweth therefore that by the lippe of excellencie Solomon vnderstandeth the mouth which speaketh agreeably accordingly vnto the worde of God Hee shewerh this same when against the lip of excellencie hee setteth a lying lippe or lying talke saying Much lesse c. For the contrarie of lying is trueth Herein hee sheweth that the foole hath nothing more proper to him then lying and that hee is so filled therewith that trueth cannot agree with him neither can hee delight in it but doeth hate it For the foolishe whereof Solomon speaketh are the children of the Deuil Iohn 8. 44. who is the father of lying They are like vnto him of whome Dauid speaketh in his 52. Psalme and 4. verse Hee sheweth also vnto kings and Princes of the earth that they ought not to be fooles to speake leasing in peruerting of iudgement in making wicked lawes and pronounce vnrighteous sentences against the trueth right and equitie for seeing that they doe not exercise the iudgement of men but of God and that the scripture calleth them Gods God is truth therefore they ought to vnderstande that it is more vndecent for 2. Chro. 10. 6 Psal 82. 16. them to pronounce and to doe any false matter then it is for the foolishe and wicked to counterfaite honest and wise men Notwithstanding if the worlde bee replenished with those which sit in the thrones of Kings and iudicial seates which commit either indeed or in woorde greate falsnesse in such wise that wee may almost Psal 82. 2. Esay 1. 23. Iere. 5. 26. Za. 7. 9. complaine of al superiours and gouernours and say to them howe long wil yee giue wrong iudgement and accept the persons of the vngodly And so there are but a fewe which are worthy of such seates but rather to bee placed in the order of fooles Wherefore they ought to looke for an horrible and feareful vengeance If they Psa 2. 4. 5. Esay 1. 24. Deut. 17. 18 Psal 2. 10. which haue any knowledge of God wil auoide it let them dayly growe and goe forewarde in the same knowledge by the continual studie of the diuine doctrine 8 A reward is as a stone pleasant in the eyes of them that haue it it prospereth whither soeuer it turneth Wee doe naturally iudge that it is a foule and wicked thing for magistrates superiours of the earth which haue the administration of iustice to loue gifts rewards and to take them and euen they also which receiue them coulde wel condemne others which shoulde doe as they doe but couetousnesse hath corrupted and doeth so corrupt the nature and blinde the wits and peruerte iudgement in such wise that men delight to forget natural honestie and finde nothing more faire nor more delectable then to enriche themselues by the cost of other they loue wel to receiue and take that which doeth cost them nothing but onely to doe them pleasure which haue rewarded them for to doe wrong and iniurie vnto other Solomon doeth discouer this corruption and wickednes saying A rewarde c. Hee doeth first compare the giftes and rewards that are giuen vnto iudges vnto precious stones the which wee gladly beholde because wee esteeme them and find them faire and thus he expresseth the greate affection that the wicked iudges haue to take rewards and giftes Wherein let vs note that hee saieth not what they ought to doe but he toucheth the great actiuitie wicked couetousnesse of the iudges of the earth which are very glad and ioyful that men wil blinde their vnderstanding by force of giftes and rewards And thus hee sheweth that the worldly and carnal wisedome which wee commonly desire to bee in iudges and gouernours of countries for oftentimes for the gouernement of the pollicie and iustice we ordeine worldly wise men doeth holde vs backe to forget natural honestie and to bee fouly corrupted Wherefore wee ought to knowe that the rulers of the earth haue neede of another wisedome the which is mentioned before in the Pro. 3. 13. 8. 14. Exo. 18. 21. 1. Sam. 12. 3. 2. Chro. 19. 5. Exo. 23. 8. Leui. 19. 15. Deut. 1. 16. 16. 18. Esay 1. 21. 5. 23. Iere. 5. 26. Eze. 22. 27. Miche 3. 9. Sopho. 3. 3. 8. chapter and 14. verse Iethro the father in lawe of Moyses did knowe that this wisedome was fit and meete for iudges and therefore hee saide vnto Moyses Do thou seeke out amongst al the people men of courage fearing God men dealing truely hating couetousnesse and appoint such ouer them to bee rulers ouer thousands c. Samuel was indued with this wisedome Iosua requireth the like of iudges These twoo personages and such like had respect vnto the lawe of the Lorde And because that GOD hath giuen this lesson vnto iudges the Prophetes doe crye out sharply against those which doe the contrary calling them theeues and murtherers Secondly when hee saieth Whither soeuer hee turneth c. Hee compareth the giftes and rewardes vnto men to whome al things come as they woulde and wish of what side soeuer they turne them they obteine whatsoeuer they desire Wherein hee sheweth that they which take rewardes doe neither regarde right nor equitie but peruert iudgement and folowe the ende for the which they haue receiued the rewardes And as it is not lawful to take rewardes for iudgement so also ought no man to giue them howe good right soeuer they be assured to haue For in thus doing they shoulde bee an instrument of Satan for to accustome the Iudges vnto theft and polling and they were farre better to loose their cause howe good soeuer their matter bee then to induce the Iudges by giftes to giue sentence forsomuche as in vs lieth we make them to breake the lawe of God and to forget honestie and

sense requireth it and because he hath spoken in the beginning of the sentence of a mightie man wee wil take the man for him which is in preheminence and authoritie and wil vnderstand that Solomon accuseth heere the mightie of disloyaltie oppression andviolence because Esa 1. 21. 3. 13. 5. 23 Amos. 2. 6. they doe not answere to their title of well doing but in steede of being men of benificence they are theeues robbers murderers and homicides as is laide against them in the scriptures 7 Hee that walketh in his integritie is iust and his children shal be happy after him We desire naturally to be reputed iust and that al goe well in our family not onely during our life but also after our decease Nowe to the ende wee haue no vaine reputation but bee iust indeede yea before God and that wee ourselues haue witnesse thereof in our owne consciences Solomon sheweth vs the way that wee ought to walke in when hee saith He that walketh in his integritie is iust and his children shall bee happy c. Hee saith not hee which referreth himselfe to bountie and vertue of his neighbour and attendeth to his merites to the ende wee doe not as the Papistes doe which recommend themselues to the merites of Saints which are departed and attende on the suffrages and workes of supererogation of fat bellied Monkes It is not meete that wee bee fainte hearted to rest and take breath nor that wee ease and repose ourselues as if our legges were a weary or our feete chafed but wee ought too walke being conuersant with our neighbours in sounde and pure conscience without malice fraude or any disguisement and doing frankely to our neighbours as wee woulde they shoulde doe vnto vs keeping loyaltie to them and loue vnfained being ready rather to endure damage then to hurt another man This is the integritie in the which al faithful men ought to walk to deale purely and iustly in the house of the Lorde which is his Church This is wel taught vs in the scriptures If wee walke in suche integritie wee are of the number of them which haue place in the house of the Lorde Psa 15. 24 Psa 33. 4. 15. Psa 3. 5. wherevpon ensueth that hee accepteth vs as iust For the woorde of the Lorde is righteous and al his workes are faithful Hee loueth righteousnesse and iudgement the earth is full of the goodnesse of the Lorde For thou art a God which louest not wickednes The wicked shal not dwel before thee It foloweth also that we walke according to his lawe for there is no integritie but that which is taught vs by the woorde of God One may see this clearely in the Psalme 119. 1. and in many places of the same Psalme And seeing it is so that our integritie lyeth in keeping of the Lawe of God the which is not in our power it followeth that of ourselues wee cannot walke in our integritie And therfore although it bee called ours and that it is the way of iustice yet neuerthelesse let vs take heede to glorifie ourselues in our owne way as if of ourselues wee did walke so but let vs aske the guiding and gouernment of our God Otherwise wee cannot walke according to his commandements as is shewed vs in many places by his promises Psal 25. 4 119. 33. wherewith wee shoulde not haue to doe if of ourselues wee had the power to doe that which hee promiseth Wherfore also although it be said that who so walketh in his integritie is iust let vs not imagine that our integritie maketh vs iust But when wee walke rightly and roundly without dissimulation or fraude in that which God hath taught vs by his worde wee haue a certaine argument that wee are iust for wee bring foorth the fruites therof the which make vs not iust but because God iustifieth and sanctifieth vs by his spirite we bring foorth the fruits of iustice and 1. Ioh. 37. so walking in integritie wee haue witnesse that we are iust Also we are certaine of our election to eternal life for them that he hath predestinated he hath also called theÌ„ that he hath called he hath also iustified and them that hee hath iustified hee hath also glorified Rom. 8. 30. And so wee haue testimonie of being blessed not onely for ourselues but also for our children after vs as Solomon pronounceth saying And his children shal be happy or blessed after him Not that the father deserueth it nor yet the children but it is by the meere mercy of GOD according to his promise Wherefore wee ought to vnderstande the promise that Solomon maketh here according as the Apostle Saint Paule expoundeth it All they Gen. 17. 7 Exo. 20. 6 Rom. 9. 6. which are borne after the fleshe of iust people are not iust nor blesseâ— for the same and contrariwise they which proceede of the wicked are not vnhappy therefore as it is shewed to vs very well in Ezechiel Chapter 18. 8 A king which sitteth in throne of iudgement chaseth away all euill with his looke Kinges Princes Magistrates and Superiours of the earth are so much doted ouer their owne greatnesse and preheminence that they thinke one ought to tremble vnder them when in the meane time they passe their dayes in pleasure and make good cheere sleeping and resting at their ease without taking care to minister iustice and regarde to roote out the wicked reprochful and insolent Whereby it commeth to passe that il deedes increase and indure and it is an hard thing to remedie it for this cause Solomon being willing to amende such disorder and loosenesse admonisheth kings of their duetie saying The king c. Hee wil first of al that Magistrates bee not as them whome God complaineth of by his Prophet Esay but that they bee set in the throne not of pride pompe and vaine magnificence nor of oppression outrage and violence as the most parte of them which haue the title of administratours of iustice come to possesse the seate for to make their own profite by wroÌ„ging others but that they be set in seate of iudgment that is in what part soeuer they bee their affections and studies tend to do right to euery one to punish the wicked mainteine the good and deliuer the feble and oppressed from the violence tyranny and crueltie of the wicked Secondly as God whose liefetenants they are beholdeth with his eies al things so he wil that kings haue eies that is to say care and diligence to watch ouer them which are giuen them in charge and of whome they haue the gouernment to the ende they may banish and chace away al wickednesse and that trueth iustice holinesse innocency may raigne and because what heede or diligence soeuer kinges and princes vse yet they are neuer of themselues sufficient to chace away al euil but they haue neede too haue honest meÌ„ to beare charge vnder them as Iethro admonisheth Moses therof

also king Iosaphat constituted Iudges For this cause the kings Exo. 18. 14. 2. Chro. 19. 5 eies may bee taken also for them which helpe him to administer iustice This while it is not meete to say that it is lawful to referre himselfe to them wholy without taking heede there to himself for if he make no account to looke with his owne eies and his officers doe any vniustice the fault shal bee imputed to him It is meete meete therefore that superiours which appoint officers vnder them regarde neerely what men they bee that they appoint For the rest although euery one ought to helpe his neighbour and defend him so much as is possible from al oppression and violence yet is it not lawful for particular persons which are not in office to place themselues vpon the throne of iudgement for to chase away euil Solomon sheweth it wel when hee attributeth this same to kinges So doeth our Lorde Iesus Christe when hee reprehendeth the Apostle Peter for the cut eare Matth. 26. 52. 9 Who shall say I haue cleansed my hearte I am cleane from my sinne It is written that God created man to his owne image and likenesse whereto Ecclesiastes hauing regarde saith That GOD Gen. 1. 27. Eccle. 7. 30. hath made man iust and right but by vnthankefulnesse and misknowledge by arrogancy and rebellion he hath soone defaced and abolished this image and is fallen from his righteousnesse as is seene in Gen. 3. and Ecclesiastes signifieth it when in this place afore alleadged hee sayeth that men haue sought out many inuentions Now man by his fal is somuch corrupted and made seruant to sinne and death that all his posterity is infected therewith Insomuch that none is exempt from sinne but all are so hardly bound therto that they cannot free themselues And this is not in the outwarde partes onely that hee is suche a one but principally in the inwarde partes which soyle and corrupt the other members And therefore Solomon demandeth not who hath washed his handes or feete or who hath cleansed his body for the outwarde washinges or bodily purginges although ordeined in the lawe serued to no ende but rather were hurtful but that they were instruments to conduct the person to search his spirituall purgation in the blood of Iesus Christ and to knowe that he had neede to bee clensed inwardely but he asketh Who will say I haue purged my hearte I am cleane from my sinne Wherein weee ought to learne that the filth and infection which soileth and corrupteth the person is of the heart and that the prrincipal care that wee ought to haue of ourselues is that wee be pure and neate in our heartes and consciences which thing we cannot attaine to by faith and repentance Let vs beware of resembling the Scribes and Pharisees to whome Iesus Christ obiecteth their Mat. 23. 25. hypocrisie Neuerthelesse the principal meaning of Solomon when hee maketh such interrogation is to shew vs that man be hee neuer so iust and holy ought not nor cannot truely vaunt himselfe that hee is pure and cleane from sinne This hath been shewed by the figures and shadowes of the lawe when it behooued vs so oft to renewe the sacrifices oblations and washings and before Solomon Dauid wel shewed it when hee was so heedeful to aske stil pardon for his sinnes It behooueth vs also to learne so of 1. Kin. 8. 46. Eccle. 7. 21. Psa 19. 13 14. 25. 6. 7 11. 51. 3. 4. 5 Luk. 18. 1. Mat. 6. 12. Luk. 18. 9. 1. Ioh. 1. 8. 9. 10. Esai 64. 6. 8. Psa 143. 2. Rom 7. our Sauiour when hee wil that one pray without cease and hee teacheth vs to demaund pardon for our sinnes And when he sheweth by the similitude of the Pharisee the Scribe that man ought not to trust in himselfe It is meete we learne it also of Saint Iohn Knowe wee therefore that wee ought not to vaunt of our cleannesse but in al humilitie and mistrust of ourselues say with Esay We are al as filth and doung and al our righteousnes is as a spotted peece of cloth c. And therefore wee shoulde pray with the same Prophet Nowe goe too Lorde thou art our Father we are the claye and thou art hee which formest vs and we are al the workes of thy handes Lord be not so angrie against vs neither remember our iniquities any more And with Dauid Lorde enter not into iudgement with thy seruant c. And that wee perceiue clearelie as Saint Paule did that there is no goodnesse in vs. Thus dooing wee shal not proudly vaunt ourselues to haue purged our heartes but wee shal bee humbled and then GOD will exalt vs. 10 Twoo manner of weighies or twoo manner of measures both these are abhomination vnto the Lorde When Marchants which seeke to enrich themselues by the hurt of others vse wicked and vnlawful fetches which they cal subtitle to the end to disguise the commodie and set it foorth to make it appeare better then it is or of more measure and weight or selling it dearer to the simple then to the skilful they thinke not that God regardeth it much lesse that hee taketh ill the iniquitie which they commit in deceauing their neighbours selling them as deere as they can either with disceite or with lesse weight or measure then is lawful they perswade themselues that God hath other thinges to doe then to to settle themselfe to see if there be true dealing amongest merchantes or no for they thinke that it is but aduenture or fortune or suttletie or diligence which is the cause of making a man riche This while although in crauing their trade of fraude and trumperie of theft and robberie they acknowledge not God as they ought to doe neuertheles they are greatly to blame because they doe against their owne consciences For they woulde be loath to haue one vse them so and woulde soone condemne as wicked al suche as vse suche traffickes were it not that they were of the same trade and studie to get profite thereby But when God hath a care ouer hearbes and litle birdes yea ouer the heares of our Mat. 9. 26. 10. 29. heades which wee esteeme no great matter it is good to vnderstande that hee regardeth wel howe men vse vs and taketh it not in good parte if one beguile vs or pil and powle vs but hath in hate and abhomination them which vse fraude and disceite Solomon sheweth it saying Twoo manner of weights c. Heere wee see howe for the iniquitie of the disceitful things without sense dead which can do neither good nor harme are abhominable before God much more they which so abuse them Which thing Solomon also wil that we should vnderstande by this present sentence Also it is good reason that such disceiuers be abhorred of the Lord. For asmuch as in them lyeth they falsifie them for weights and measures are the woorke of

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