Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	word_n	world_n	worth_n	25	3	8.1714	4	false

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

it as to thinke it laweful for him to smite and kil him that hath diffamed him notwithstanding the greatest parte of the worlde doeth not esteeme it to be any great offence to slaunder their neigbours experience also doeth shew it when the worlde alwaies hath beene and styll remaineth ful of lying flatterers detractours false witnesses which haue laboured and still do labour to slaunder the good righteous chiefly as haue Ioseph Moses Dauid the Prophets Iesus Christ and his Apostles beene and nowe the poore faithful ones doe feele it Heere may bee seene that the iudgment of the worldlinges and carnal is first of al corrupted in this that they iudge the slandering of their neighbours so lite and smal a matter and if they be slaundered they counte themselues so greatly offended that they think it to bee lawefull for them too kil them that haue missesaide and backebitten them Afterwardes they are filled with crueltie when they slaunder the iust and innocent Secondly let vs note sithe that they which missereporte their neighbours that are but dust and â—shes are pronounced wicked by a more strong reason they that slaunder GOD so farre as they can are to bee esteemed most wicked but when wee cause men to make amendes for the dishonour they haue doone to their neighbours and not to GOD they wel shewe that they honor more the creature then the Creator Thirdly let vs note that in this present sentence we ought to behold the promise of life enclosed for the faithful which hate lying and speake trueth sith that righteousnesse is attributed vnto them Contrarily that the missereporters are threatened with death sith they are called wicked And so when we loue life and abhorre death we are heere exhorted to loue trueth and to mainteine the same to hate slaunderinges and diffaminges and to procure the honour of our neighbors 6 Righteousnesse preserueth the vpright of life but wickednesse ouerthroweth the sinner Wee al desire naturally to auoide hurt and danger and to bee in safetie and to keepe ourselues wel but most commonly wee knowe not howe and by what meanes to preserue ourselues as wee may knowe it seeing that many doe ouerthrowe and destroy themselues willing to saue themselues Nowe that wee may not bee of this number and that wee knowe howe to preserue vs Solomon doeth teache vs when hee saith Righteousnesse preserueth c. Heere hee teacheth vs no newe thing that we haue not seene But besides that which is there handeled wee must note first of all Pr. 11. 4. 5. 6 Eccle. 7. 21. 1. Iohn 1. 8. that as our righteousnesse is in this worlde neuer without sinne euen so wee are neuer so perfect but that wee may still growe for during this life howe right a path soeuer wee keepe yet can it not bee right vnto perfection Otherwise wee should not neede to aske Leade mee O Lord in thy righteousnesse make me to knowe thy Psal 5. 9. 25. 4. 25. 11. wayes O Lord Teache mee thy way O Lorde The perfection that God requireth of vs in this worlde is neuer such but that therin may alwaies bee founde some thing to bee amended neuerthelesse when wee walke in soundnesse of conscience and with a free hearte without dissembling and hypocrisie in that hee commandeth by his worde imperfection is not imputed vnto vs. And this is the cause wherefore the Scripture calleth vs vpright and perfect and also wee are so sith that God accepteth vs for such The Monkes Nunnes amoÌ„g the Papists do proudely brag of the state of perfectioÌ„ which hath bin brought out of the diuels shop the which giueth theÌ„ to vnderstande that they are not like other and that in this estate they deserue not onely for themselues but also for them that commend themselues to their prayers do good vnto their coueÌ„t They resemble the Pharisee but not in al things for the same gaue almes and fasted but these heere deuoure so that they deserue the curse Secondly Let vs note that if we wil bee wel preserued it sufficeth not to haue some beginning of religion of holy conuersatioÌ„ Luke 18. 11 Mat. 23. 14. and righteousnesse but wee must continewe and aspire vnto perfectioÌ„ without being weary Whosoeuer shal conâ—â—new to the end shal be saued And that we might learne to perseuer come to perfectioÌ„ the Lord hath set an order in his Church to the which we Ephe. 4. 11. Col. 1. 25. 2. Tim. 3. 16. must all obey In following this order S. Paul speaking of the Church saith Of whoÌ„ I am a Minister c. Al Scripture diuinely inspired is profitable for doctrine But what order soeuer wee holde in the Churche it is not in vs to make vs perfect this is the worke Phi. 5. 1. 6. 2. 13. 1. Pet. 5. 10. Phil. 2. 12. of God Holding for certaine that hee which hath begunne a good worke in vs wil finishe the same it is God that worketh in you both the wil and the deede For this cause Saint Peter prayeth But the God of all grace make you perfect And albeit that this is the worke of GOD yet it is not to say that wee must bee negligent but careful for to aspire vnto this perfection in following S. Paul Occupie yourselues about your saluation c. And hee giueth Phil. 3. 12. an example to pursue and goe forwarde when hee saith not as though I had already atteined to it eyther were alreadie perfect but I folowe c. But for to come wel to the ende of this same wee must haue loue which is the bonde of perfection If wee doe not Collo 3. 14. thus proceede wee cannot bee preserued for we are void of righteousnes of faithfulnesse of integritie and of sound goodnes wherein standeth the perfection of ioy and there is in vs nothing but wickednesse frowardnesse and vnfaithfulnesse which leade men to destruction and perdition Thirdly let vs note that albeit wee sinne continually and without ceassing and that wee must aske pardon for our sinnes confessing ourselues guiltie of death and eternal damnation because of our sinnes yet if it displease vs to haue offended and with true affection giue ourselues to wel doing the Scripture calleth vs not sinners for to condemne vs to destruction for our wickednesse but doeth cal vs saintes righteous innocent because that God for our faith and repentance doeth accept vs for suche not imputing vnto vs our faultes Wherefore when the Apostataes and transgressours for to lessen their sins wherof they are reproued doe say that wee are al sinners comprehending both good euil they lye falsly and doe belie God and his scripture and doe iniurie to the faithful setting them in the ranke of them which for their sinnes and wickednesse doe goe into destruction When they speake thus they condemne them that GOD absolueth by his worde 7 There is that maketh himselfe rich and hath nothing and that maketh himselfe poore

account of their opinion let vs sticke to that which the holy Ghost saith thereof by Solomon saying The iust man hath ioy to doe iustice c. Now seeing it appertaineth principally to Kings Princes and gouernours to doe iustice they are heere taught that their ioy ought not to bee in delights pompes in pleasures and playes as their common vse is when they haue no feare of God but to render right to euery one carefully in defending the innocent feeble and weake and deliuering theÌ„ from the violence and oppression of the wicked and punishing the oppressours and offenders Otherwise they are not iust but wrongful and wicked which thing is not seemely for them which are placed in the seat of God which loueth iustice and righteousnesse and taketh pleasure therein Also that which causeth ioy to them that doe iustice is that they are certaine that God accepteth their doings esteemeth of them and they themselues do nothing whereof their consciences reprooue them The vngodly and wicked haue no such certaintie true it is that they striue to assure and harden themselues in their misdeeds and deliuer themselues from al scruple and cast away care to reioice in riots and insolencies excesse and dissolutions But the word is true without exception which saith that there is no peace for the wicked which accordeth wel with that which Isa 48. 22. Solomon saith here But horror is to theÌ„ that worke iniquitie And it is in folowing the curses which are threatened to the transgressors of the lawe Although then that the iust in this worlde which Deut. 28. 28 65. 66. giue themselues to doe their duetie seeme sad and sorowful neuerthelesse for the quietnesse and ease of their consciences and for the assurance that they haue that their workes please God they reioice and take pleasure to employ themselues to doe good Also although the wicked seeke to leade a pleasant life in toying and fooling and though they seeme merie yet neuerthelesse they haue no true ioy for through their misdeeds their consciences accuse them and torment them mawgre their harts with the feare of the iudgementes of God And so although they striue to shewe out wardly a smyling countenance and take their pleasure in making good cheere eating and drinking singing leaping and daunsing yet they cease not to haue within them the worme that gnaweth grieueth them and maketh them sad and thus they haue no true ioy If therefore at our neede wee wil haue ioy that is durable let vs beware to doe any thing whereof our consciences may reprooue and accuse vs which thing wee shal wel doe if the onely woorde of GOD bee the rule of al our actions for wee can haue no peace in our consciences but by the same And there is nothing which can assure vs that wee doe wel but this holy woorde Wherefore it behoueth the wicked which make no account to doe good to their neighbours but rather afflict them and haue no right knowledge of God to tremble and haue no assurance Then if they so tremble they cannot bee in lasting ioye but must needes haue Ps 14. 4. 5. continual horrour and feare griefe and sorrowe where contrariwise the iust are inuited to ioy Ps 32. 10. 11 16 The man that wandereth out of the way of wisedome shall remayne in the congregation of the dead Because the worde of God is simple and teacheth vs not hye excellent things in the opinion of the world for this cause it is despised and men make no account to folowe the way which it teacheth thinking it a great dishonor to be conformable to the same and that they shoulde bee scarce worthy to liue Likewise men persecuted at al times and presently doe those that folowe it as wicked and esteeme them vnworthy of life But those which despising the worde seeke out things which are in price with the worlde and folow theÌ„ are reputed honest men are placed alwaies in the most honorable place amongst worldlings Which is the cause that they thinke themselues to be in good estate and of such force that they shal neuer perish Wherein they disceiue themselues for seeing the worde of God is our wisedome and vnderstanding and that hee which doeth the things appointed by the same shal liue and as wee Deut. 4. 6. Leuit. 18. 5. Pro. 16. Mat. 22. 32. see there is long life in her right hande it foloweth that without this wisedome there is nothing but death And therefore Solomon saith The man that wandreth out of the way c. Hee speaketh not of them which are dead bodily for if they haue bene faithful they are not dead but liue Solomon therefore condemneth al worldly wise men to death eternal for there is none that shoulde bee esteemed dead but those that are in the same In the death of the faithful Iohn 5. 24. 11. 25. 26 there is nothing but a passage to life seeing that our Sauiour so saith Wee are therefore heere admonished to folowe rightly the only worde if we wil liue and are threatened death eternal if wee wander out of the way of the same 17 The man that loueth banketting is worthy of pouertie and who so delighteth in wyne and delicates shall not be riche It is not ill done to liue pleasantly bee it in taking bodily repast or doing any other thing as it hath bin partly spoken of elsewhere God hath not put vs in this world to giue vs onlie necessarie things for ourselues but also delectable and pleasant to recreate vs with sobrietie and temperance without any disordinate desire It is not without a very needful cause that I say with sobrietie for it is not meete that the children of God bee like vnto worldlings which neither thinke their meate sweete nor drinke good if they laugh not with open mouth as they say and bee in companie with those which doe play the vnthrifts Whiles they are busie about such delights or rather about such wantonnesse they thinke not that they offende a whit and therefore they spare nothing but spende superfluously and with great excesse But although it be late yet they shal receiue their hyre which they deserue that is to say pouertie and want As Solomon threateneth them saying The man that loueth c. This is not to say that it is ill done to reioice in taking ones repast naturallie nor that it is amisse to vse sweete wine and meates which Solomon comprehendeth vnder the name of delicates if so bee it we vse them as S. Paul teacheth For in this also consisteth the ioy of the Christians and not in ryot 1. Timo. 4. 3. and greate desire to fulfil the appetite of the belly and pleasant taste of the mouth As is the tricke of the prodigal and gluttons to seeke to satisfie their sensualitie Also Solomon saieth not The man that delighteth c. shal haue pouertie and hee that drinketh wine and eateth good meates shal

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

which exalt vs. 287. a Exaltation Of the exaltation which proceedeth from the word of God 287. a That the exaltation which commeth of righteousnesse is spiritual 287. a Of temporal exaltation and of them that are contented with the same in degree 287. a. b Of the eternal exaltation behelde by fayth and hope 287. b Of the exaltation of the gate and what is meant therby 358. a. b Excellencie Of the excellencie of man in his creation and how he lost the same 225. b That wee haue nothing in vs whereby to challenge excellencie and why 620. b. Of the excellencie of the iust and howe it differeth from that of the vniust 225. b What wee must doe to finde excellencie 225. a That excellencie is not attributed to the wicked 225. b Of the excellencie of one man aboue another declared by comparison 544. a. b That wee must not vaunt of our excellencie but rather humble ourselues 599. b. 600. a Of the lippe of excellencie vnfit for a foole 350. b. 351. a Of the excellencie of the spirit and why the same is giuen vs. 362. b Excesse The scripture forbiddeth excesse to all men c. 625. b Excesse in apparell and fare forbidden 556. b Against superfluitie and excesse of meates drinkes 536. a. b F. Face Of sharpening the Face and what is meant thereby 541. b Faith Faith only without workes is not ynough to saluation 144. b We must be armed with a liuely faith if we woulde not stande in feare of the wicked 156. a Faith and hope are the guides of the righteous mans conscience 168. b Faith is required to the purifying of the hart and conscience 413. a The necessitie of faith and that the promises of God require the same 130. a Faith the true foundation of our prayers 563 b That mercie is the fruite of faith 327 b That true and perfect faith is not ydle 318. b That faith is the goodnesse of our desires 380. b That it is faith whereby we finde fauour before God 32. a The definition of faith what it is 12. a Faithful The pure estate of the faithful is much better than either it seemeth or is thought to bee 129. b That the faithful ought not to feare howe long and forcibly soeuer the rage of the wicked be and why 156. a That none can vaunt himselfe to bee faythfull vnlesse hee bee skilfull 458. b. 459. a. The faithful are the temple of GOD. 116. b The sundrie deedes of men whereby to be thought faithful 456. b 457. a That a faythful man is harde to finde 410. b. That the faithful ought not to desire the estimation of the wicked 53. a The meaning of these woordes A faythfull man shall abounde in blessings 572. a. The cause why the poore faithful are so constant in persecutions 557. b That the faithful ought to tremble at the iudgements of GOD and why 52. a We cannot be faithful to our neighbors except we bee led by loue 178. a Of the speeches of the faithful whereto they enure their mouthes 376. a The prosperous estate of the faythful why it is called flourishing 263. a The commodities that the faithful haue in this life by wisedome 47. a. b Fall In what cases wee may reioice at the fall of our enimies 491. b. 492. a The fall of the iust and the wicked with differences of both 490. b. 491. a That it is very dangerous to take pleasure in the fall of ones enimie and why 492. a Falling That the falling of the wicked beginneth sometimes in this life and howe 64. b The falling of the wicked is so sodaine that they perceiue it not in this life 64. b. Father Abraham the father of al beleeuers 131. a. Nothing doeth more reioice the father than to see and know that his children do prosper 128. a. Looke children Vnto what manner of men the scripture attributeth the name of a father 294. b What wee must doe that wee may not flye from the presence of God our father 56 a That God is our father and why hee calleth vs his sonnes 19. a. Fathers Solomons counsel to fathers and mothers for prouyding for their children 129. b. An offence or sinne of fathers committed against the holy Ghost 389. b The meaning of these wordes The foolishe childe is the fathers sorrowe 389. b. 390. a Why fathers and mothers c. ought to bee carefull for their children c. 128. a. The enuie of fathers to their children 60. a. The greate authoritie of fathers liuely described 474. b. 475. a Fauour What kind of fauour is required among meÌ„ and what is to bee gathered by the want of the same 26. a. b Of the fauour of men and the fauour of the Lord. 201. b That we haue great neede of Gods fauour if we be righteous and why 201. b That the good man draweth the fauour of the Lord and how 201 a. b That wee ought to desire and seeke fauour how 446. a. b Against such as seeke the hurte of their neighbours and that they shal be depriued of al fauour 194. a The meaning of this worde fauour and that it is deceitful 638. a b The fauour of kings compared to a cloude of latter raine and in what respectes 334. a Why and for what cause fauour is attributed to the righteous 261. a The meaning of these wordes So shalt thou finde fauour c. 32. a. b That no people are in lesse fauour and more detestable before men than such as are giuen to goodnesse c. 32. b To what end and for what cause Solomon woulde haue vs finde fauour before men 32. b. 33. a That wee must seeke the fauour of God and men but as not labouring to please men c. 33. a That we must obtaine fauour in Gods sight by mercie and trueth whereunto good lessons are annexed 33. a. Feare Of the feare of the Lord and what it is 4. b. 5. a The feare of the Lorde is the chiefe parte of knowledge and why 5. a What manner of feare it is that leadeth to repentance 5. a A promise of comforte made to the faythfull for their comfort against feare 18. a The remedie and meanes to bee of feare and to scape destruction what it is 18. a Why the wicked obstinate feare nothing 13. b In what case men hee when they liue without the feare of God 35. b. 36. a Of the feare of the Lord called an holy feare and of the contrarie 35. a. b That sodaine feare is due to them that haue not the feare of God c. 48. a The sodaine destruction of them that feare not the Lord 494. b The daungers and inconueniences that a man is in being in feare 597. a The meaning of these woordes The feare of a man bringeth a snare 597. a. The destruction of such as through feare haue refuge vnto creatures 597. b Wisedome is not without feare nor feare without wisedome 158. a The

feare of the Lord is the way to lengthen our life 157. b The vngodly cannot bee without al doubte feare though they bee too hardie to commit euil 154. b The feare of fooles and wicked men doeth not auayle them and why 154. b. 155. a To what end the Lord demandeth his feare at out handes 399. a Euil conuersation is contrarie to the feare of God and why 106. a A frowarde mouth plainely sheweth that a man hath not the feare of GOD. 106. a Pryde and arrogancie are euilles cleane contrarie to the feare of GOD. 106. a What blessinges are belonging to such as feare the Lorde 448. a b Of feare to sinne and feare to suffer losse 232. b Feare and humilitie are the wayes to aduauncement 448. b That they which despise the feare of the Lord are rightly called disguised and what that is 494. a The effectes of feare and that no man doeth laugh gladly being in feare 154. a. b What kinde of feare GOD requyreth of vs in keeping his commandements 239. b. 240. a What wee must doe if wee wil bee without feare and free from daunger of Sathan and the world 159 b Remedies against the feare of the wicked 155. a The feare of the Lorde is to hate euill 105. b Of the feare of the faythfull and that it is an honourable affection 266. a. b. 267. a Notable doctrine concerning the feare of the Lord. 321. a. b Of two kindes of feare the one leading to despaire the other to griefe and sorowe 152. b That we must not feare the Lorde like a crueltyrant or seuere and sharpe iudge and why 158. a The meaning of these wordes The feare of the king is as the roaring of a Lyon 407. a. b. What feare that is which Solomon calleth the instruction of wisedome 321. a. b. What they hee that deceiue themselues in beleeuing that they feare God 254 a. b. Of the blessednesse of them that feare and the cursednes of them that feare not God 305. b Why we make smal account of the feare of God 305. a The rewarde of them which feare God and which feare him not 254. a Of a trembling feare and a godly feare 255. a That in the feare of the Lorde there is assurance 305. a That God requyreth feare at our handes as hee did of our forefathers c. 493. a. b. Howe wee ought to feare iudges and magistrates 493. b Notable doctrine touching the feare of the Lorde and the feare of the king 493. b. The reward and heauie iudgement of them that feare not God 399. b That it is a miserable thing to reiect the feare of the Lord. 399. b That it is not ynough to feare God in some one parte of our conuersation 399. b. 400. a Of the lodging of him that liueth in Gods feare 400. a. b Solomons woordes impugned that hee which liueth in Gods feare shall lodge where no Plague shall visite him 400. b. How we shal knowe whether wee haue the feare of God or not 254. b The feare of the Lorde proceedeth from the knowledge of his word 123. b The feare and knowledge of God are things so knit togither that the one cannot stande without the other 123. b A definition of the feare of God 305. a Of the feare wherwith a foole is taken 266. a. b. 267. a Wee are altogither voide of wisedome except wee haue the feare of the Lorde 124. a Infidelles and faithlesse haue not the feare of the Lorde but of tormentes and why 124. a Whether loue and feare can stande togither 278. a The feare of the Lorde and the knowledge of holy thinges is the token and signe that shall certifie vs whether wee bee refreshed at wisedomes table 123. b The feare of the Lorde comprehendeth vnder it all the seruice and honour that we owe vnto God c 123. b To the attaining of wisedome the feare of God is required 105. b Of the necessitie of the feare of the Lorde and what fruites depende heerevpon 277 b. 278. a Of a tormenting feare and in whome the same is founde 278. a That the Papistes haue not the feare of the Lorde and why 278. a The feare of the Lorde compared to a welspring of life and why 278. b. 279. a Of sundrie meanes whereby wee are admonished in scripture to feare the Lorde 567. b. 568. a Wee must perseuere to the ende in the feare of the Lorde 568. a What wee must do to feare God rightly and truly 568. a Wherein their felicitie standeth which doe alwaies feare 568. b Feete Of the feete of an whore and what they signifie 72. b Our feete taken in scripture for our affections and how 70. a That feete swift in running to mischiefe are one of the seuen thinges which God hateth 91. a That the mouth hath feete and what those feete be 87. a Fellovvship What communion fellovvship there ought to be among Christians 77. a Flatterers The hope of flatterers and the ende of the same 171. b The ordinarie tricke and fashion of flatterers what it is 420. a Howe kinges and princes c. shoulde handle flatterers and such like catterpillers 514. a b That flatterers seeke the fauour of Kinges by vnlawful meanes 333. b In what daunger they are that beleeue flatterers is prooued by examples 582. b The dealing of flatterers betweene the seruant and the Maister 612. a. b The drift of flatterers to make themselues be thought good men 356. b The nature of flatterers set foorth by Solomon 352. b Of the wordes of flatterers set foorth by Solomon vnder a comparison 339. a. b Flesh. By what meanes the fleshe laboureth to make the righteous man a slaue of sinne 169. a The meaning of Solomon by these words But hee that troubleth his owne fleshe is cruel 184. b Of our flesh and what the corruption of the same worketh in vs. 59. a. b That wee must not feede the fleshe in his lustes and pleasures and why 81. b. The temptations of the flesh to withdrawe vs from wisedome 43. a Follie. Follie a great wickednesse and of the danger of the same 381. b What we must doe to roote follie out of our hearts 381. b Notable doctrine vpon these words To beginne follie afresh 524. b. 525. a Of vomitting vp the follie of our naturall corruption not able doctrine 524. b The cause why wee iudge wisedome to bee follie c. 275. b. 276. a Follie is no small vice but a wickednesse greatly furious and why 354. b A definition of follie shewing what it is 338. b Of follie and when a man is commonly said to worke it 267. b Foole. Wheretoo a foole sent in message is compared 520. b. 521. a Of answering and not answering a foole after his foolishnesse 519. b. 520. a. b Notable doctrine vpon these words A foole powreth out al his minde 586. b. 587. a Howe harde a thing it is to breake a foole of his foolishnes appeareth by comparison 544 b 545.

a That it is no contending with a foole and why 585. a. b Notable doctrine vpon these wordes The foole despiseth his mother 309. a. b That the mouth of a foole is his owne destruction and howe 367. a. b The begetting of a foole is the begetting of sorowe and howe 359. a. b What Solomon meaneth in saying that the foole is carelesse c. 266 b A foole in his follie compared to a Beare robbed of her whelpes 354. Fooles They that rebuke their neighbours through hatred are fooles 146. a Of simple and wicked fooles 145. b Why Solomon calleth the contemners of Gods lawe fooles 99. a What fooles they bee that shall die through their owne follie 149. a What we must doe if we wil not be counted fooles 587. a That glorie and promotion is not to be bestowed vpon fooles and why 521. b. 522. a A parable in a fooles mouth compared to a thorne in the hande of a drunkarde 522. a. b A sentence in a fooles mouth compared to the lifting vp of a lame mans legges 521. a. b. The meaning of these wordes Whisper not in the fooles eare 467. b. 468. a Of innoceÌ„t fooles or such fooles as are esteemed for maigames to mocke at 242. a What fooles they bee that deserue greeuous punishment 5. b Of fooles and who are to be reputed suche 11. b Of fooles despising wisedome and who bee such 5. a. b What kind of fooles Solomon setteth against the righteous 26. a Wee must be diligent to reproue and correct fooles if we wil forsake them and their follies 121. a The way to forsake fooles is to bee instructed in the pure word of God c. 121. a That there are many fooles yea euen there where the Gospel is preached 54. a Howe fit the rodde is for the fooles backe appeareth by comparison 519. a. b The felicitie of fooles and that it is of small continuance 246. a. b Howe vainely and idlely fooles doe occupie their tongues 363. a Necessarie pointes of doctrine for obstinate fooles 15. a Why fooles are saide to seeke God dooing indeede nothing lesse 15. a Foolish Who be foolish and so accounted after the sentence of Solomon 448 a For what cause Solomon calleth man foolish 524. b We are forbidden to be acquainted with the foolish and why 259. a. b What is the greatest plague that the foolish can haue in this life 259. a That the foolish haue no knowledge of God and why 259. a That the foolish haue neither feare of God nor reuerence to his worde and why 245 b Who are foolish and that wisdome cryeth vnto them 11. a Foolishe men are hardie and rashe to speake hurtful words this is shewed by example 522. b. 523. a Reasons why we should not keepe companie with the foolishe 268. b That foolishe men feeling Gods iudgement doe accuse him of rigour c. 381. b The behauiour of the foolishe against God and his Ministers 13. a That the foolish wil in no wise tast of Gods counsel 13. a Lessons for the foolish to learne at wisdomes mouth 11. b. 12. a Foolishnesse Foolishnesse in wordes or workes is an argument that we are not wise in heart 134. b The cause why foolishnesse is founde in the lippes euen of suche among whome true wisedome is preached and taught 139 b That the wisest of the worlde are reprooued of foolishnesse and why 5 b The waies to driue folishnesse from the heart of a childe 456. a The meaning of these wordes Foolishnesse is borne in the heart of a childe 456. a That foolishnesse is ioye to him that lacketh vnderstanding and howe 309. b. 310. a That the foolishnesse of man peruerteth his way and how 381. a. b Fortune That wee must attribute nothing vnto fortune but al to Gods prouidence and why 130. a Friend The vse and benefite of a priuie friend and why we vse such a one 177. b That he is no friende which loueth not at all times 357. a When and at what time the true friend doeth chiefly declare his loue c. 357. b Notable doctrine vppon the deceitful mans dealing with his friend 528. a. b The meaning of these woordes Euerie one is a friend to him that giueth 384. a. b Friendes The meanes that many vse to get friendes 441. b The passions of friendes separated by distaunce of place declared by comparison 515. a Vnto whome we ought to shewe ourselues friendes 357. b Of friendes in prosperitie but not in aduersitie 357. a What suche as couet to haue many friendes and fewe enemies must doe 385. a The meaning of these woordes Goods gather many friendes 382. a. b Of friendes and what commodities come by them 378. b. 379. a Of table friendes and that they are soone separated 378. b That friendes are neerer then brethren and howe 378. b. 379. a Friendship That we ought to esteeme friendship and to seeke after it 306. a. b That friendship is the sauce which maketh meate good 306. a The excellencie and power of friendshipp 306. a What wee must doe if wee haue friendship and peace with al men 366. b That if wee will feede at a good banquet meates must bee seasoned with friendship 345. b. 346. a Of the friendship of the world and who can not obteine the same 30. b. 31. a Freevvil The eschuing of whoredome commeth not of freevvil 98. a The feare of the Lorde commeth not of freevvil 123. b It is not in our freevvil to become wise of ourselues 107. b Freevvil in men to guide and gouerne themselues condemned and why 106. b. 107. a The Papistes confuted in their doctrine of freevvil 168. a The doctrine of the Papistes concerning freevvil manifestly disprooued 29. b. 30. a That our freevvil is verie final yea of no force at al. 533. a That Solomon seemeth to attribute freevvil vnto man 322. b Against such as would winne Paradise by their freevvil 49. a Friers Against the wisedome of Monkes and Friers in Poperie 132. b Wee must take heede of Monkes and Friers and why 936 b Against Friers and that they are vnprofitable and sleepâ—e dogges 132. b Against Popish Friers and their doctrine of desertes 67. b. Frovvard Solomons woordes impugned saying The frovvarde of heart shal bee despised 204. b. 205. a The frovvard compared to a hunter and why 449. a Who are to bee counted and called frovvarde persons 341. b. 342. a The manners and customes of the frovvard and wicked and what they are 88. a. b That leawde thinges are in the heart of the frovvarde and what they be 87. b That the frovvarde and wicked doe counterfeite themselues in diuers sortes 87. a. b. The nature of the frovvard heart and what the same is 358. b Of the frovvard and that he falleth from the right way 52. a That the frovvarde are an abhomination to the Lorde and of threateninges against them 52. a. b Of sundrie sortes of frovvarde persons verie dangerous 449 a b What Solomon meaneth

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

with the malicious and why 492. b That a malicious man is nothing but a carrion and of his foule and shameful end 618. a Notable doctrine vpon these wordes Malicious men vnderstande not iudgement 560 a. b Howe God punisheth the malicious 560. b Certaine disguisings which the wicked and malicious vse to bring their mischiefes to passe 342. b. 343. a Against malicious and frowarde persons 341. b. What rewarde the malicious deserue 267. b. 268. a Marriage Why marriage is most meete for the flower of youth and that olde folkes may marrie 78. a The state betweene man and wife in marriage what it ought to be 629. a Admonitions to young men which take maides in marriage 629. b The preposterous respects that are commonly had in marriage 433. a What a man should do before he couple himselfe to a wife in marriage 439. a Why God ofteÌ„times ouerturneth the lawes of marriage 433. a We must be careful what wife we choose in marriage 540. b. 541. a To what ende God ioyned man and woman together in marriage 433. a What pointes wee must obserue in the attempt of marriage 540. b Of marriage and married folke 77. b. 78. a The ende of mariage and why it was instituted 78. a Against suche as doe breake marriage lawfully made and howe 27. a Considerations to bee vsed in vndertaking marriage 391. b Against suche as violate their promise made in marriage 25. a. b That it is not lawful for man and woman to dwel together except they be knit in marriage 25. b For what reasons wee ought to haue the estate of marriage in reuerence 377. a Marriage ordeined for necessitie and mutual ioye and comforte of the parties married 79. a Of two kindes of people that make a mocke of marriage 79. a. b Member No member of man but God hath made the same 415. b Members What we must learne if there be any likelihood of goodnesse in our members 415. a Notable doctrine touching the eare and the eye two members of man 414. b. 415. a. b. Merchandise That no merchandise c. can assure vs to liue long 42. a Difference betweene merchandise and wisedome and the casualties of the one 41. b Wisedome compared to merchandise and whome she is like 41. b Of merchandise and who are counted most blessed by them 41. b Howe merchandise must be occupied vsed and put to sale 41. b Merchant God compared to a merchant and in what respectes 323. a Merchantes Howe and in what cases merchantes doe abuse the sea and riuere c. 630. b. 631. a Vnto whome the merchantes of this worlde shal bee Iudges at the last day 42. a A lesson for suche merchantes as count themselues Christians 42. a Of merchantes and their occupying 41. b Against the suttletie of merchantes and occupiers in buying and selling 413. b That the greatest merchants are in most feare to die and why 42. a b A comparison betweene merchantes and wise men and howe they differ 43. b Mercie A heauie threatening against suche as haue no mercie nor pitie vpon the poore 435. b 436. a That he which hath no mercie shall finde no mercie c. 435. b. 436. a The great and wonderful mercie of God set foorth 112. b Persuastons to mooue vs vnto mercie 192. b Mercie and pitie commended vnto vs vnder these woordes A good eye c. 451. b. 452. a That mercie is the fruite of faith 327. b Of mercie the commendation of the same 284. a For what cause the poore faithfull ones are tempted to forget mercie 51 a. b What desires we must put from vs if we wil folowe mercie 51. b Of mercie and that it is one of the partes whereinto the lawe is deuided 31. a Of mercie and that wee must be mercifull in giuing c 37. b. 38. a Vnto whome mercie and trueth shal be granted 273. b Vpon whome wee ought to haue compassion and mercie 272. a Mercifull Of mercie or compassion and who is merciful 183. b Hee is not merciful that is good to himselfe 184. What blessing is promised vnto the merciful 272. b Howe and after what sort we shal be mercifull to our owne soules 183. b. Vnto what kinde of persons Kings ought not to be merciful 333. a b What we must doe if we wil haue God merciful vnto vs. 327. a. b Merites That we can challenge nothing of God by our merites and why 440. b The Papistes confuted in their doctrine of merites 168. a Against suche as make a reckoning of their merites 394. b Against the damnable doctrine of merites 247. a. b Messenger He that maketh a foole his messenger compared to one that cutteth of the feete why 520. b When and in what respect a man is called a messenger 243. a That a wicked messenger is a murtherer and bringeth death 242. b The commendation of a faithfull messenger set foorth by comparison 508. b. 509. a Wherein a messenger is not trustie but wicked 242. b The meaning of Solomon by these words A cruel messenger 353. b. 354. a Of the double fal of a wicked messenger 242. b Messengers That wee are all messengers of the most high God c. 509. a Why the Ministers of Gods worde are called messengers 243. a Who are Gods principal Messengers in this world 242. b Mightie The meaning of these wordes A wise man scaleth the Citie of the mightie and who is such a one 441. a Vnto whom this word mightie appertaineth and who may be so called 524. a What Solomon meaneth by making partition among the mightie 375. a. b What is meant by the mightie and who are to be so called 344. b How mightie men do esteeme of themselues 344. a Mightie men condemned in what respects 344. a. b Great mightie in sundrie respects 616. a. b The meaning of these woordes The mightie man doth al things by himself c. 523. a. b In what respectes a mightie man is accounted a wel dooer 410. b Minister The duetie of Gods Minister in preaching and what it is 104. b That the ignorant and foolish deserue to be deceiued by lies c. and the office of the Minister therein required 104. b Ministers Notable admonitions for the Ministers of Gods word 11. a That we must be careful to take heede of the Ministers of Satan and why 148. b The Ministers of the Church by their preaching doe feede the beleeuers vnto eternal life 148. b The duetie and office of Ministers summarily set foorth 84. a They that rebell and contemne the Ministers of the Church seeke their owne destruction and why 117. b A lesson for the Ministers to learn out of these wordes Wisedome hath sent her daughters c. 119. b A defence of true Ministers the assurance of their vocation and who are true Ministers 132. b The Ministers of the woorde haue nothing wherein to glorie though they be the pillers of the Church 117. b Lessons for the

maketh poore and riche and what we learne thereby 447. a Reasons prouing that wee ought not to hate the poore and why 270. b. 271. a That we are poore both in body and foule 271. a That wee ought to distribute to the poore and to relieue them 271. a Expresse commandementes for succouring of the poore 271. a That it is a miserable thing to bee poore except patience bee ioined therewith 271. a. Of the profitable poore man and who is such a one 379. b That to get much foode wee must become poore and how 249. 250. a That it is a miserable thing to be poore and why 385. a That we ought not to despise the poore and why 382. b Remedies which if we vse we shal not long remaine poore 378 a b That by our creation we are poore 378. a The meaning of these wordes The poore speaketh with prayers 377. b. 378. a Howe and in what manner wee mocke the poore 349. a. b What honor the lord doth to them that haue pitie on the poore 394. a What kinde of sinners they be that haue no care of the poore 271 b That the poore are despised and contâ—anied in diuets sorts 271. b The meaning of these woordes That hee which giueth to the poore shal not want 576. b. 577. a Against such as are cruel and churlish to the poore 577. a That the simple poore man is better than the rich and how 560. a. b One poore man oppressing another compared to a raging raine c. 559 a b Admonition for the poore that stande in need of reliefe 559. b Admonitions to the poore touching their behauiour in their pouertie 611. b. 612. a The meaning of these words The poore shal try the rich c. 565. a. b God is a fauourer of the poore 393. b The cause why the poore are reiected despised and set at naught 393. b The meaning of these wordes He that hath pitie vpon the poore lendeth to the Lorde 393 b. 394. a That the poore are tempted to thinke and say that God forgetteth them and why 461. b. A comfortable lesson for the poore to learne 385. b How we must vse the poore standing in need of our helpe 385. b Who they be that hate the poore and against such 385. b. Pouertie That it is not laweful to bee seased with the feare of pouertie 131. a Of pouertie and riches necessarie lessons 142. b What we must do euen in our pouertie to be rich and haue no need 235. a To what end God punisheth vs with pouertie 435. b The meanes to fal into beggerie extreeme pouertie 156. b Of pouertie and of the sundry fallings into the same 190. a. b The greatest pouertie of al pouerties what it is 190. b Against what kinde of persons pouertie is threatened 438 a. b What our behauiour ought to be in pouertie and want 438. b That pouertie constraineth men to become seruants 450. b. 451. a A consolation for such as are in pouertie and feare God 447. a We do naturally feare pouertie and flee from it c. 431. a How the hastie man commeth to pouertie why 431. a Admonitions how to be prepared aginst pouertie and need 256. b Sodaine pouertie compared to a traueller or way faring man 502. b The meanes and waies to auoide pouertie shame 243. b. 244. a That pouertie heateth downe the hornes of pryde 378. a A comforte for such as honouring the Lorde with their substance do often suffer much pouertie contrary to his promise 38. b Pouertie most aptly compared vnto meate and how 571. b Pouertie commended before riches gotten with couetousnesse 10. a Why Solomon requireth of god not to giue him pouertie wherevpon dependeth notable doctrine 609. b. 611. b. Praier Of Praier and whose Praier is acceptable vnto the Lord. 297. b. 298. a How and to what end wee shoulde resorte to publike Praier 21. b That the righteous drawe neere vnto God by their Praier 318. a Of acceptable Praier vnto God and howe it should be made 318. b The cause why we haue to vse praier alwaies vnto God 15. a How we ought to be affected in praier if wee looke to obtaine 607. a. b What we must doe if we wil make our prayer truly vnto God 608. b Of sundrie kindes of Praier and which is accepted c. 563. b True Praier is the principal seruice that wee can doe to God 563. b. Praiers The meaning of these woordes The poore speaketh with Praiers 377. b. 378. a. Faith is the true foundation of our Praiers 563. b The necessitie of faith in making our praiers vnto God 563. b What mens Praiers are abhominable before God 563. b. Praise For and in what respects vaine worldlings praise themselues 533. b What we must doe and God will raise vp men to praise vs. 533. b. 534. a Who they be that must praise vs if wee bee praise worthie 533. b Against such as praise themselues and howe great their follie is therein 533. b What women must doe if they wil obtaine true praise 638. b That we must not bee hastie to publishe the praise of men and why 540. a What it is to praise the wicked 559. b Preaching What they that despise the preaching of the worde doe enterprise and vndertake 110 b. 111. a The inconueniences which folow the despising of preaching 110. a The preaching of the worde is the meate and drinke that preserueth vs from hunger and thirst 118. b That outward Preaching is not vnfruitefull and why 110. a The behauiour of scorners and fooles in despising of Preaching 15. b Against such as contemne preaching and reading of holy scripture 3. b. Preparation Of the preparation of the heart and whether it be in man as Solomon saith or no. 322 a. b. Preseruation What we must doe if we wil haue preseruation 233. b Of the preseruation which a faithfull Ambassadour and a Phisition doeth bring 243. a. b. What we must doe if we wil haue preseruation 256. a What preseruation that is which is ascribed to the lippes of the wise 256. a Of preseruation and howe God preserueth 23. b. 24. a Of the preseruation and safetie of such as imbrace wisedome 47. a. b. Presumption The assurance and safetie which the wicked labour to haue is a vaine presumption c. 154. b The boldnesse and hardinesse of such as are led by presumption 442. a What titles and names Solomon giueth to such as doe things vpon presumption 442. a. Pride The mischiefes and villanies that haue followed pride 237. b That by pride only conteÌ„tion is moued 237. a. b. Pride and arrogancie are euils cleane contrarie to the feare of God 106. a Of pride and the issues of the same 164. a. b. That shame is the rewarde of pride 164. b. From whence the external signes and tokens of pride haue their issue 615. b Against pride and that it is abhominable before God 326. a. b That wee must renounce pride

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

that haue filthie thoughts in their hearts 315. b Of the thoughts of men and howe they come to naught 310. b What we must doe if wee will not haue our thoughts come to nothing 310. b. 311. a The meaning of Solomon in saying that there are many thoughts in the hearte of man 397. b Our thoughts are as present with God as if we shoulde expresse them by woordes or workes 409. b That GOD will giue a good issue to our thoughts vpon condition 311. a. Thriftinesse Of thriftinesse and that it is commendable 316. a. Tongue What Solomon meaneth saying that a wholesome tongue is as the tree of life 293. b The danger of a naughtie tongue proceeding from a froward heart 358. b. 359. a Of the tongue of destruction and who they be that haue such a tongue 348. a. b What mischiefes ensue if wee had a false tongue 89. b. 90. a The place of the tongue and howe the same ought to be vsed and applyed 89. b Why Solomon saieth that the tongue of the frowarde shal bee rooted out 163. a Sundrie terrible examples proouing that God hateth a false tongue 90. a The vse of the tongue and wheretoo wee ought to make it serue 147. a The tongue of the iust seeketh nothing but the glorie of God c. 148. a Vnto the tongue many wickednesses are attributed 162. b Why Solomon calleth the tongue of the wise health 317. a Of the tongue of the wise and what benefites the same bringeth 217. a The fruites of a froward tongue called euill fruites 162 a The office of the tongue when God hath it in ordering 322. a The meaning of these wordes A soft tongue breaketh the bones 510. a The tongue of the righteous compared vnto siluer and why 147. b That the frowardnesse of the tongue procureth the losse of our soules and howe 294. a That a lying tongue is one of the seuen things which God hateth 89. a. b The meaning of these wordes A false tongue hateth the afflicted 532. a. b A reason why Solomon giueth a hande to the tongue 376. b The vse of the tongue and howe it ought rightly to be applyed 377. a Who they bee that delight to haue an euill tongue 377. a. The excellencie of the tongue commended in holy scripture 291. a. b That the tongue of the wise vseth knowledge aright and how 290. b. 291. a. b. The rewarde of such as are busie of tongue with an admonition to keepe it 441. b. 442. a That death and life are in the power of the tongue 376. b. Tongues The reward of froward tongues after their misvsage at pleasure 162. a. 163. a With what kinde of tongues the world is filled 230. b Against euil tongues and lying lippes 211. a The complaints of holy scripture against wicked and accursed tongues 256. a. b How the wicked that are in authoritie doe whet their tongues both against God and man 255. b What we must do to make our tongues weapons of righteousnesse 89. b Against such as haue babbling tongues c. 371. b. Traditions The doctrines and traditions of men are called stolne waters and hid bread and why 126. a. Transgression Of the snares that are in the transgression of an euil man 583. a That transgression increaseth when the wicked increase and how 590. a. b. Transgressour What is meant by this worde Transgressour and of wages giuen to such 523. b. Treasure What we must do if we wil haue our dwelling places replenished with treasure and oyle 439. b What thinges are meant and vnderstoode by these woordes treasure and oyle 439. b. That our principal treasure must be the feare of God and why 439. b Why the goods which God giueth the wise man are called treasure and oyle 440. a. Howe and in what sense the house of the righteous is saide to haue much treasure 295. b What duties are required of vs to godward for the treasure of his wisedome 46. a. Treasures What Solomon meaneth by the treasures of wickednesse saying that they shal not profit 128. b. Triall The triall of God compared to a sining pot or furnace 347. a b The triall of heartes and wherein the same consisteth 347. b To what end God hath our hearts in tryall 347. b That it is good for vs to abide the Lordes trial and why 347. b. Trinitie A necessarie doctrine touching the Trinitie 111. a b. Trouble The meaning of Solomon by these wordes Trouble is the place of the righteous 172. b. The wicked shall come into Trouble for the iust and why 172. b. 173. a The cause of the wickeds trouble ought to be imputed vnto none but himselfe and why 173. a What kind of men they be that Trouble and set al things out of order 196. b Of the trouble which Solomon setteth against the feare of God 305 a. b The righteous escapeth out of trouble not of himselfe but by meanes 173. a. Troubles The righteous are not excepted from Troubles 172. b The righteous counted miserable for their Troubles sake 172. b The necessitie of patience in Troubles 172. b. Trueth Whatsoeuer is toutrarie to Trueth is wickednesse c. 104. b Why Solomon placeth Trueth against wickednesse and wherein Trueth consisteth 104. b Speaking of Trueth consisteth not only in the mouth but in workes 216. a The nature of Trueth and of whome shee taketh the same 218. a Of the lippe of Trueth and what doctrine is to be learned thereby 217 b. 218. a That God loueth Trueth and commendeth it 257. b That there is one Trueth but many wayes of speaking Trueth 215 a. b That he which wil not heare Gods woorde must needes bee voide of trueth 444. a. The knowledge of the trueth sufficeth not but a further thing is required 489. b Of trueth and that it is one of the partes whereinto the lawe is diuided 31. a The meaning of these words Buy trueth and sel it not 475. b. 476. a That there is no word of excellencie but the pure trueth 350. b. 351. a The Churche is the piller and strength of trueth 6. a. Trust Against vaine trust and confidence in riches 167. a Against trust and confidence in riches 194. a. b Of him that putteth his trust in man and him that putteth his trust in God 195. b That we must not trust to the good deeds of others 230. a Sundrie meanes ordeyned of God and teaching vs to put our trust in him 459. a. b. Confidence and trust in an vnfaythfull man in time of trouble like a broken tooth and a slyding foote 512. a. b That we cannot put our trust in God but by Iesus Christ 459. a The sure and happie estate of such as trust in the Lord. 604. b. 605. a It is ill done to trust in temporal and worldly helpes and why 159. a Of assured trust and wherein the same consisteth 278. a What it is to trust in the Lorde 576. a. The state of them that put their trust in

vvomen of this age should learne to be wise 253. a. b What strength Solomon requireth of vvomen 202. b That wise vvomen are verie scant and harde to finde 253. a What kinde of vvomen they be that haue laid a good foundation 254. a Earinges of great antiquitie with maidens and vvomen and yet at this day vsed 508. a. b VVord What preferment the vvord of God ought to haue and why 402. b The meate of our soules is the word of God c. 536 b True wisdome is taught by the vvord of God 134. b That the administration of the vvord is verie necessarie and why 457. a That wee must folowe rightly the vvorde if we wil liue c. 437. b The cause why the vvord of God is despised and of none account 437. b Nothing can assure vs that we doe well but onely Gods vvord 437. a The peculiar workes of Gods holie and blessed vvord 224. a. b To what ende the vvord of God is compared to golde siluer c 417. a That the vvord of God speaketh to the world after diuers sortes and howe 239. b The vvord of God the principall rod to deliuer children from hell 470. a. b They that haue a reuerence to the vvorde mainteine the ordinance and establishe the gouernment of wisedome 111. a Of the spirituall swoorde of Gods vvord and against whome it must bee vsed 487. a The vvorde of God maketh man quicke and liuely c. 425. a To what ende the vvord is preached vnto vs. 473. a That nothing is more precious than the vvorde of God 417. a The vvorde of trueth is the seede of life 144. b. The despising of Gods vvorde is the cause that the worlde is so euil gouerned c. 106. b The vvorde of God ought to bee continually in the mouth of man and why 162. b. 163. a The vvorde and Sacramentes compared to victual and wine 118. b The vvorde of God interlaced with sundrie deuises of men 606. a The reward of suche as put any thing to the vvord of God 606. b That wee must not mingle any thing with Gods vvord 605. a Why God biddeth vs to put nothing vnto his vvorde nor take any thing from it 605. a. b The excellencie preciousnesse and purenesse of the vvord of God 604. a b That the vvorde of God is the knowledge of Saintes and for what causes 600. b The commendation of a good vvord spoken in due time 311. b Ioy attributed to the vvorde of God and taken away from the vvord of men 312. a That there is no euill but that which is committed against the vvorde of God 71. a. b That the vvord of God ought to be the rule of our life c. 70 b. 71. a Fewe heare the vvord of life and lesse receiue it 59. b That the vvorde of God is not directed but vnto his children 59 b Why the vvorde of God serueth the wâ—cked vnto their condemnation 59. b The vvord of God is the right entrie to come to true wisedome 397. a That there is none other meanes to bee wise but by the hearing of Gods vvoorde 41. a That the vvorde of God is the onely keye of the kingdome of heauen 18. a In what manner wee ought to receiue the vvorde of God our Father 19. a. b That the vvorde of God is perfect wisedome 10. b. 11. a Without hearing the vvorde of God no man can be wise 4. a That they which obeye Gods vvorde haue a blessed life and howe 92. b. 93. a Of obedience to the vvorde 93. a. b They that are attentiue to the vvord of God to execute that wherewith they are charged are the maidens and damsels of wisedome 119 a The way to forsake fooles is to bee instructed in the pure vvoorde of God c. 121. a Wisedome and knowledge proceedeth from the vvord of God 98. a The wicked by contemning the vvord worke the destruction of their owne soules 97. b Who they be that finde the vvorde of God troublesome and harde c. 105. a That the vvoorde of GOD is our onely wisedome and knowledge 106. b In what danger they are that contemne the vvorde of God which is the true wisedome 108. b The wicked which despise the vvord haue filthie and polluted mouthes 163. a The deserte of suche as make no account of Gods holle vvord 102. b VVordes When and in what exercises wee must take heede to vse many vvoordes 147. a What vvoordes they be from whence ioy doth proceede 311. b Solomons meaning in this sentence The vvordes of a mans mouth are like deepe waters 36. a. b The meaning of these vvoordes A wise man seeth the plague and hideth himselfe 447. a. b The singular commendation of vvoordes spoken in their due place 507. b. 508. a The danger of sweete vvordes compared to a honie combe 339 a Of three seuerall titles and properties ascribed and giuen vnto faire vvordes 339. a. b. Of wicked vvordes which point after twoo sorts and how 216. b Who they bee whose vvordes are compared to pearsing swordes 216. b Of the vvordes of false Prophetes and howe dangerous they be 216. b. 217. a That the vvordes of the foolish are like pricking swordes 216. a. b Of the vvordes of men and what ioy they minister to the sorrowful 224. a What kinde of wicked persons abounde in vvordes and that wee must auoide them 147. a That our vvordes must bee as cleane as water c. 365. b. VVorke A comparison of the oxe teaching vs howe wee shoulde bee occupied at our vvorke 257. a That God is alwayes at vvorke and that nothing is done but by him c. 329. b. 330. a. Of the vvorke of the righteous and the wicked with the fruites of them both 143. a. That wee ought to tye ourselues to our owne and not to meddle with others vvorke and office 208 b. VVorkes That we must commit our vvorkes vnto the Lord and of such as haue and haue not 323. b. 324. a Against vvorkes of supererogation of Monks and Nunnes 605. b. 606. a Of vvorkes of supererogation excluding the grace and mercy of God 63. a Against such as woulde winne paradise by their vvorkes 49. a Against such as haue the goods of this worlde and yet doe no good vvorkes a heauie sentence 129. a Outwarde vvorkes are certaine fruites conceiued in the heart 134. b Why we regarde not to followe the vvorkes of the righteous albeeit they bring life 143. b Against deseruing by vvorkes 144. a. b Wee deserue not by our vvorkes that God should fauour vs or hold vs in his grace and why 114. b Life commeth by promise and not by vvorkes 114. b An obiection of vvorkes saide to haue the power of sauing with an answere therevnto 129. a Good and comfortable doctrine concerning good vvorkes 129. a Against righteousnesse of vvorkes that they deserue not life before God 167. b Of vvorkes both good and bad and the spring from whence they issue 171. a Why

promised fauour vnderstanding the which aboue al things are to be desired nothing to be esteemed more Nowe first of al when fauour is promised vs for binding mercy and trueth vpon our neckes we must vnderstandâ— that what obedience soeuer we giue vnto the law of God yet hee cannot be our bondman for albeeit wee may deserue of men that they should be pleased with vs and that they stand bound by our mercy shewed towards them yet we can neuer be so faithful vnto God trusting in his goodnes but there wil be some doutfulnesse distrust incredulitie mixed therwith for the which we wel deserue to be forsaken of God And indeed we should be forsaken except he made vs finde fauour in his sight Likewise though it were so that wee were perfite in fayth yet coulde wee not boast ourselues to deserue seeing al the strength we haue or may haue is the gift of God Secondarily the vnderstanding that wee haue by the word of God which we kepe by faith obedieÌ„ce is called good because it bringeth foorth good frutes to the honour and glorie of God to the profit of ourselues and neighbours Contrarily the vnderstanding that is gotten by mans wit and naturall reason by doctrines traditions of men cannot haue this title of goodnes For though it be highly esteemed in the world yet sith it is reproued of God by him couÌ„ted foolishnes we ought to reiect it as vaine and vnprofitable yea as hurtful for it comes of the 1. Cor. 1. 3. 19 20. 3. 19. Rom. 8. 6. fleshe the desire whereof is death Therefore if wee wil auoyde death let vs not folowe the wise worldlinges but let vs rather choose to bee despised of them as fooles so shall wee bee wise in Gods sight Thirdly when wee are commanded that through trueth and mercy wee shoulde finde fauour and vnderstanding in the sight of God and man it is first shewed vs that the keeping of Gods commandements doeth not stande onely in outwarde woorkes as hypocrites doe falsely beleeue but euen as God seeth the harte and iudgeth the secret thoughts of men herewith that our words and outward workes are no whit hid from him so also al our affections purposes counsels thoughts minds are before Heb. 4. 12. him It foloweth that if we wil please be wise before God we must haue al our affections so ordered that hee bee in no wise offended by theÌ„ so that with al our inward parts we should be giuen to meditate his law keepe his commandements Further it is shewed vs that as God hath not created the inwarde parte of maÌ„ only but the visible earthly body also so he would not haue it vnprofitable but would that we should bestow it about his seruice not that he hath need therof but loke what we do through our bodies to the edifying profit of our neighbours according to his woorde he counteth it done vnto himself And this is the cause why Solomon would haue vs finde fauour good vnderstanding Rom. 12. 17. before men and that S. Paule counseleth vs to procure things honest not only before God but also before meÌ„ The which seemeth to bee very harde for there is no people so detestable before men as they that are giuen to goodnes NotwithstaÌ„ding they find fauour vnderstanding in the sight of men as Solomon coÌ„mandeth them so much as they can according to this holy word For euen the vngodly which often do them hurt wrong are oâ—â—rcome in their consciences that they be iust confesse no les as Pharao towards Moses the people of Israel Saul towardes Dauid Fourthly albeit wee must seeke the fauour both of God men yet is it not to say that it is lawful for vs to labour to please Gal. 1. 10. Mat. 6. 1. men or seeke to bee praised of them Finally sith that through mercie and truth wee obteine fauour in Gods sight it followeth that if we be infidels and vnmerciful we deserue to bee abhorred counted fooles both before God and men though by our carnal vnderstanding by our subtilties and enterprises wee obteine the fauour of the worlde 5 Trust in the Lord with al thine hart leane not vnto thine owne wisedome 6 In al thy wayes acknowledge him and he shal direct thy wayes To the ende that wee may the better knowe howe to guide ourselues Solomon doeth expounde the lawe vnto vs by partes giuing vnto vs diuers commandements And first of all to the intent we shoulde not bee forsaken of truth but thereby might find fauour before god he would haue vs to trust in the Lord wherby we should be assured he loueth vs as a good father doth his children therefore that he desireth nothing but our prosperitie saluation and wil not suffer vs to perishe This assurance is giuen vs by the worde the which doeth set foorth the good wil of God towardes vs. Solomon saying thus Trust in the Lorde woulde haue vs to lay holde by faith vpon the promises of God beeing certaine that God wil not nor cannot goe against them for hee is the vnfallible truthe likewise that no power can let him to keepe promis for he is the almightie whose counsel shal stand for euer and his whole wil shal be fulfilled Nowe hee sheweth vs that it is Esa 46. 10. not ynough to heare and talke but he requireth the hart And hee teacheth vs that it is not lawful to apply our harts to the lustes of our flesh and worldly pleasures for hee requireth the whole hart saying Trust in the Lorde with al thyne hart In this hee teacheth vs that which Moses teacheth in the twoo first commandements Ex. 20. 2. 3. 4 Thus our hartes must not bee parted to giue one portion vnto God and the other parte some where els that were to giue a companion vnto God the which hee cannot abide And because that diuers not esteeming the woorde of God the which ought to bee the wisedome and vnderstanding of his children seruantes doe dreame and forge in their braines diuine seruices whereby they thinke to honour God labouring much there abouts Solomon to withdrawe vs from this abuse and foolishe presumption doeth warne vs that to trust in God with all our harts we must not leane to our owne wisedome as Moses warneth the children of Israel By this wee may iudge that there are Deu. 12. 8. but a fewe which trust in the Lord as they ought for the greatest part of the world doe set their hartes on other thinges then on God and many also wil serue him after their owne fansie And this is through ignorance and contempt of the woorde that they fal into such beastly blockishnes as S. Paul saith For God also punisheth Rom. 1. 21. their vnthankefulnes in blinding and giuing them vp vnto a reprobate minde Moreouer considering wee cannot trust a man except we loue him

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

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

also which hath a good hart vnto God knowing that he hath need to be daily coÌ„firmed in the assurance of Gods goodnes wil neuer despise one promise although the same be often reiterated chiefly wheÌ„ it offereth that which is to be desired aboue al thing bicause it is estemed of greatest profite lasteth longest The promise that SolomoÌ„ presently maketh vs is euen such For thereby he offereth life to them which hold fast his sayinges that is to say to them which do not depart froÌ„ the exhortatioÌ„s that they heare but as the same is offered so also they come for to meet receiue them in humble submissioÌ„ true obedieÌ„ce Now though ther were nothing but this present life promised heere yet ought we not to despise it but to reioyce thereat for it is Gods gift which hath giueÌ„ vs this mercy to be created in this world by him doth continue it promising to mainteine vs long in this life the which as it is miserable and is so called esteemed yet it is not in that as we take the same from God but because we defile it by our sins therfore we deserue to suffer much miserie and indeede we suffer the same one in one sort another in another And albeit the wicked know not this yet do they greatly reioyce of this life esteeme it aboue al thinges so that nothing is more precious to them then it By a stronger reason when we know that the same is the gift of God the which is not promised for afterward to bring vs death but that this present life is promised vnto vs for to make vs hope for the eternal life the which wil neuer faile for it is conteined vnder the promise as it hath been expounded heretofore When I say wee haue this knowledge this promise ought to bee highly esteemed of vs and wee shoulde bee very careful to followe the meanes which are shewed vs for to coÌ„serue this life and the rather seeing it costeth vs nothing to doe it but haue euery day the meanes freely offered vnto vs by preaching there remaineth nothing on our side sauing that we shoulde seeke by not departing from them to meete and receiue them And because that a miserable and paineful life is counted no life but rather death Solomon promiseth health vnto al creatures which wil seeke his wordes not onely corporal but spiritual and eternal This health hath beene spoken of heere aboue in the 3. Chap. verse 8. Woulde wee then bee assured of health and life Let vs giue eare vnto the worde of wisedome 23 Keepe thine heart with al diligence for thereout commeth life It is the heart then that must make our eares to encline and our eies fixed on the holy exhortations as Solomon hath well declared the same vnto vs when calling our eares to encline our eies to be bent to his wordes he would haue vs to keepe them in the mids of our hearts He hath not then promised life and health for the inclination of the eares nor for the sight of the eyes but for the care and diligence of the heart For this cause Solomon coÌ„cludeth admonishing vs that we should keep our hart with all diligence and he giueth a reason For therout commeth life For wel to keepe our heart wee haue neede of very meete and conuenient armour the which Solomon hath taught vs heere aboue haue seene that the weapons of the heart are wordes commandements wisedome and vnderstanding Wherevppon followeth that albeit wee are admonished to keepe our heart yet it is not to say that the same is in our power but wee must pray vnto God that he wil vouch safe to defende and keepe it For the Lorde giueth wisedome c. For this cause also we are exhorted here aboue in the 3. Chap. and 5. verse Trust in the Lorde with all thine hearte c. And albeit these defenses come of God and not of ourselues yet must wee take heede that we be not negligent as if in vaine Solomon had exhorted vs to keepe our heart with all diligence For though it be not in our power because of the corruption of our nature yet this admonition serueth to aduertise vs of our duetie to the end that we knowing that we caÌ„not do it shold haue our refuge vnto God who onely hath the power to defende and keepe our hearts yet in the meane while wee should not sleepe and doe nothing but as the Lorde doth offer his word vnto vs and thereby his wisedome euen so also our thoughtes and cogitations our affection and desires should be wholy giuen ther vnto and that we shoulde gouerne all our life as wise men wel learned If we haue thus our refuge vnto God wee will keepe our heartes withal diligence albeit therein is nothing of ours but so much as it pleaseth God of his grace to iudge it ours And forasmuch as the weapons for to keepe our heartes are such as is said we may gather that we loose our heartes by rebellion incredulity foolishnes slouthfulnesse ignorance consequently our life for this that we liue and shal liue is because our heartes are wel fenced with the former thinges Solomon doth well signifie it when hauing warned vs to keep our harts he saith For out therof commeth life In the which he maketh two reasons the first is that he giueth the reasoÌ„ why he exhorteth vs to keepe our hearts The second is that we haue life because our heartes are kept And as the keeping and preseruing of them is the gift of God so is the life also which commeth thereof wherevpon it followeth that we cannot deserue the same as doe the popish Friers falsly lie 24 Put away from thee a froward mouth and put wicked lippes farre from thee Solomon here aboue in the 14. 15. verses hath forbidden vs the pathes of the wicked and for the better instruction thereof hath made an Antithesis of the same with the pathe of the righteous and for to know how we may walke in the one flie the other he hath exhorted vs to giue eare vnto his words And bicause it is not sufficient to haue our eares attentiue our heartes well fenced c. except by the gouernance thereof our outward works be wel framed and our faultes corrected whereby wee hurt our neighbors in hindering theÌ„ either in their goods or in their bodies or in their good fame or in their soules by slaunders euill examples For if the tree be good it wil bring foorth good fruits Matt. 1â— and to make it more fruitful they vse to cut away the dead branches and al superfluities and must be purged from al those thinges that are hinderances to let his fruite For this cause Solomon after hauing instructed our heartes which is as the roote whereby the tree liueth and by the which it bringeth foorth his fruites then he laboureth to refourme the life outwardly And first of all hee hath

life according to Gods commandement Thou shalt not commit adulterie and as Saint Paul doeth teach vs but if contemning the holie state of Matrimonie or els that wee are not pleased with our lawful yoke felowe gaze here and there on the beautie of men and women we are alreadie Mat. 5. 28. whoremongers before God and are in danger to defile and pollute our bodies and to make them the members of an harlot as Gen. 6. 2. 34. 1. 5. 19 befell vnto the sonnes of God and virgins are in danger to bee violated as was Dina. And not this onely but also we are giuen to sinnes against nature as were the Zodomites and Gomorrhians and those whereof Saint Paule speaketh But as by such filthinesse God hath bene dishonoured so also could he wel tel how Rom. 1. 26. to reuenge it By the which vengeance he teacheth vs that whosoeuer shoulde folowe suche iniquities could not escape his hand Our duetie is not to set our handes on our neighbours goods for to rauish take the same from them but rather to preserue them so farre as we can but if through couetousnes or impatient bearing of the pouertie that pincheth vs wee looke vnto our neighbours substance wee bring ourselues in danger to bee theeues or robbers to couet the riches of our neighbours and for it to enuie them to hate malice them euen to kil them if we could wherof death ensueth for it is saide Whosoeuer hateth his brother is a manslear and we knowe that no murtherer hath eternal life 1. Ioh. 3. 15. dwelling in him And when wee knowe that it is God that sendeth our afflictions and aduersities seeing hee doeth nothing but iustly and as he knoweth to be expedient for his faithful seruants our duetie is to beare them patiently without murmuring and to preferre our miseries and calamities before al the ease delightes and pleasures of this worlde and before al that euer our flesh can wishe or desire but if through impatiencie wee turne aside our eyes for to marke the prosperous state of the wicked we shal bee tempted to folowe them and to desire to bee like them for to haue parte of their prosperitie wherein wee deceiue ourselues for this prosperous state is of no continuaunce The office of Magistrates is to giue right vnto al that demaunde the Psal 37. 2. same and to minister good and speedie iustice aswel to the least as to the greatest aswel to the poore as to the riche but if they turne aside their eyes to marke other matters and not to conscience if they delight to see and receiue presents and giftes if they turne their eyes vnto their parentes and friendes to the riche and mightie to their Gosseps and neighbour any of these things doe Psal 82. 7. easily peruert iudgement and make them not to giue right vnto the owners Wherfore though they be Gods yet shal they die as men c. Wee may heere speake of the duetie of Ministers of Fathers and Mothers and al such as haue charge ouer others 26 Ponder the pathe of thy feete and let al thy wayes be ordered aright 27 Turne not to the right hande nor to the left but remooue thy foote from euil Hee vseth a similitude taken from them which sell and buye by waight and which for to separate the heauie from the light and to choose the best from the worst doe vse balances and other instruments and engins to waye withal and to the end that they may learne to discerne and knowe the best and the most lawfull merchandise they looke vnto the euen setting of the balances to make them stande right For hee sayeth Ponder the pathe c and that wee may ponder it wel hee woulde that as before waying wee vse to dresse and mende the balances and other engins euen so shoulde wee order and direct our wayes that wee might knowe whether our pathes were good and lawful Nowe for to learne wel howe wee shall obeye this exhortation we must vnderstand that as our feete in the Scriptures are taken for our affections euen so our pathes ought to be taken for whatsoeuer we are ledde to by our affections Our pathes then is our outwarde conuersation our manners and customes our workes and deedes wherein wee bestowe the tyme of our life and whereby we maintaine one another doe seruice and pleasure helpe one of vs another And as we iudge that the Merchants do not behaue themselues faithfully in their estate when they care not to haue good waightes and measures and sel the light for as much as the waightie the smal measure as the true care for nothing but for their particular profite according as their concupiscences doe lead them about euen so if wee folowe our carnal affections not taking heede what wee doe so that wee may doe as we lust and take our delight and pleasure we rashly proceed and imploy not ourselues lawfully and faithfully to serue our neighbours The which is abhominable before God and is not pleasing to men of sound vpright iudgement and is an offence vnto the simple and ignorant For this cause Solomon is not contented with the pondering of our pathes for the wise of this world doe weigh as they think good their pathes when they so gouerne themselues by natural reason and carnal wisedome that they winne reputation and are esteemed in the worlde It seemeth wel also vnto the dissolute and wanton that they ponder deepely their pathes when they narowly watch lest they should be hindred of their pleasure and looke circumspectly about them whereby they may come to the end of their purpose be it right or wrong It is not enough therfore that wee ponder our pathes but as Solomon demandeth we must let al our wayes be ordered aright that is to say that al the meanes wee folowe to guide the buisines that wee haue to doe one with the other should be good and lawfull iust and reasonable Nowe they shal be suche if renouncing the affection of the fleshe which is not subiect to the lawe of God wee labour to yeelde ourselues obedient vnto the Worde of God without adding to or diminishing any thing therefrom in any wise It is the same onely wherby we must haue our affections framed whereby our pathes must be guided and whereby all our life ought to be ruled Wee ought wel to learne this when wee see howe God commendeth vnto vs so carefully his onely Word both by Moses and by his Prophets and finally by Iesus Christ his Apostles and Ministers and that hee threateneth with horrible vengeance those which shal despise it and wil neither beleeue nor obeye it For this cause Solomon desiring our saluation doeth teach vs how we shoulde ponder the pathes of our feete and order all our wayes aright when hee sayeth Turne not to the right hand c. Solomon is not the first that hath giuen this doctrine Moses which went

much til they disdaine contemne others but also do so assure themselues in their wickednesse that they haue no feare of God nor reuerence to his word The Zodomites were thus high minded The Lord hath wel shewed that he Gene. 13. 13. 18 20. Eze. 16. 49. Gene. 19. 24. Esay 2. 11. 3 15. 5. 21. Luk. 16. 15. 24 abhorred their pride wheÌ„ he ouerthrew theÌ„ He declareth the same in Esay Also our Lord declareth the same in Luke for that which is highly esteemed among men is abhomination in the sight of God The riche glutton likewise which was cloathed in purple and silke c. doeth shewe vs right wel that the proude are much hated with God and are of him abhorred when hee was throwne headlong into hel into such extremitie that hee coulde not obteine a drop of water c. God did wel shewe vnto Nabuchadnezar that hee detested pride c. But nowe albeeit that GOD doeth not dayly shewe vnto vs such examples of his hatred against the high minded and proude persons it is not therefore to say that GOD doeth not alwaies hate and abhorre them and that they shoulde feele the same at the time appointed as the examples and threatninges are conteined in the scripture Hee condemned Dan. 4. 28. â— Pet. 2. 6. 9. 3. 9. the Citties of Sodome and Gomorrha to vtter ouerthrowe The Lorde knoweth howe to deliuer the faithful out of temptation The Lorde is not slacke concerning his promise and though the Lorde doeth punishe the proude immediatly let vs not waxe obstinate in our sinnes by contemning of his threateninges Let vs not be like vnto these scorners now now I say that wee are come to the last times which say Where is the promise of his comming 2. Pet. 3. 4. For since the fathers died al things coÌ„tinue alike froÌ„ the beginning Those which speake think so shall at the last feele that they stroue against god that they haue opened their mouths against the holy one of Israel and haue blasphemed And seeing that God doeth declare vs these thinges by his worde if in steede of fearing that wee bee in his displeasure wee woulde bee assured of his loue and fauour towardes vs if in steede of fearing that hee abhorreth vs wee woulde bee ascertained that wee please him and are acceptable vnto him let vs humblie cast downe our eyes in fearing to offende him in trembling at his worde and not seeking after high thinges c. Thus doing wee may protest with Dauid Lord my heart is not hautie neither are mine eies loftie neither haue I walked Psal 131. 1. Rom 12. 16. in great matters and hid from mee And so farre of shall our destruction bee and that wee shoulde be stricken downe that wee shal rather bee exalted and preserued safe and sounde for whosoeuer humbleth himselfe shal be exalted For the Lorde is nigh vnto theÌ„ that are contrite and desolate c Not that we deserue it but it is his good pleasure to giue vs this grace Submit yourselues one vn 1 Pet. 5. 5. to another Deck yourselues inwardly with lowlinesse of minde for God resisteth the proud and giueth grace to the humble SecoÌ„dly he hateth and abhorreth a Lying tongue a false and vnfaithfull tongue a tongue that speaketh deceitfully and craftily not without cause for sith that he is faithfull and true euen trueth it selfe we ought to vnderstand that he cannot abide lying but wil punishe it most seuerely and sharpely in the time that hee shal thinke conuenient The Lorde shal destroy them that speake lyes When GOD Psal 5. 6. is so much mooued and offended with falsenesse and lying that hee threatneth the deceiptful and liers with so sharp a punishment they which haue the charge to leade the people vnto saluation and to keepe the same from perishing so much as lyeth in them ought to bee greeuously tormented in their mindes seeing that falsenesse and vnfaithfulnesse deceit and lying are so commonly vsed in the world not onely amongest them which want the worde of God Psal 12. 1. but also amongest them which dare well bragge that they are refourmed according to the Gospell For them chiefly shoulde the Ministers bee most greeued according too the example of Ieremie Iere. 9. 2. Besides this cause wee may marke others whereof the least being considered shal suffice for to iudge and discerne that GOD hath good cause to hate a false tongue and to abhorre it The tongue is one of the highest members of the body not of it selfe for the Lorde hath placed euery meÌ„ber in the body as it hath pleased him 1. Cor. 12. 18 The tongue then as the rest of the members ought too bee applied for a weapon of righteousnesse vnto God and if it bee false and lying it is a weapon of iniquitie vnto sinne and so it is a rebel against his maker Wherefore hee rightly hateth it and abhorreth it But to make our tongues to bee weapons of righteousnesse vnto Psal 34. 1. 35. 28. 5. 4 God wee must applie them to that which the Psalmist promiseth I will alwaies giue thankes vnto the Lorde his praise shal bee in my mouth continually And my tongue shal vtter thy righteousnes and thy prayse euery day Contrarily if we apply them vnto deceit and lying then are they weapons of iniquitie the which pleaseth not God for thou art not a God which louest wickednesse neither shal euil dwel with thee And this is vpon good right for such people are not onely rebelles against men but against God also for in them there is no righteousnesse If then wee wil vse our tongues Psal 50. 14. wel wee must giue them to praise God as wee are taught Offer vnto God praise c. And for to do this wel wee must abstaine froÌ„ offending our neighbours either indeede or in wordes For God hath saide vnto the wicked What hast thou to doe to declare mine ordinaÌ„ces that thou shouldest take my couenant in thy mouth seeing thou hatest to be refourmed Now as touching ourselues and the corruption of our nature we are all such we must therfore pray that God woulde haue mercy vpp on vs and open our lippes and therewith let vs followe the exhortation of S. Paule Wherfore cast away lying and speake euery man trueth vnto his neigbour Heereby Psal 51. 17. Ephe. 4. 24. we may vnderstand that if wee haue a false tongue first of all we are vnthankefull vnto God not confessing that hee hath giuen vs a wel spoken tongue and not a dumbe as vnto beastes Secondly that wee are more vnreasonable then the beastes when we vse our tongues against the ordinance of GOD the which beastes wil not doe and so wee are rebelles and vnfaithful vnto GOD. Thirdly that we are traitours vnto our brethren These three reasons wel considered wee must not maruell though God abhorre a false tongue For hee hath well

it by the darke morning After that he hath shewed the harlots inticement indeedes he commeth to shew her inticement in talke the which he hath here before briefly touched and to begin he saith that the whore speaketh thus vnto the young man 14 I haue peace offrings c. For better to deceiue the vndiscreet man she laboureth to make him beleeue that she wil entice him vnto none euil For when she maketh mention of the peaceable offringes that shee hath made and of the vowes that shee hath payde the same day shee braggeth of her deuotion and holinesse the which is as much as if shee did say that shee is pure and cleane and that the young man should not thinke that shee woulde allure him to filthines and vncleannes now sith she hath paid so wel her dutie that it was lawfull for him to giue himselfe vnto wickednes and that for it no euil should come to him Behold howe we abuse holie things that is that vnder the shadow of theÌ„ what euil soeuer we coÌ„mit yet wil be esteemed for honest men And also because of theÌ„ lycence is taken to do euil without fear of punishmeÌ„t And thus holie things through mallice of hypocrits are applied vnto bawdry do serue for a cloke vnto the wicked that they may not be so easily taken and that we cannot take heede of them But what corners soeuer they seeke God seeth them and can and will when hee seeth time punish it Also this mercy hee sheweth vnto his faithful seruants which doe loue his worde that they iudge them thereby Besides this the wicked doe blaspheme and speake wickedly of the seruice of God when they attribute that hee is the cause they come to ende of their desire albeit they are dissolute and wanton Solomon heere bringeth in the whore thus blaspheming 13 Therefore came I foorth c. The harlot thus blasphemeth making the seruice of God the cause of the finding of that she sought for thinketh herself happy as it is noted by the fit or good time In this sort al wicked reioyce and iudge themselues happy when they come vnto the ende of their enterprises though they be wicked they prayse God with their mouth and thanke him but it is not the true God for they haue him not in their heart but the Diuel whome they serue and thus it is in an euil houre that they meete with that they seeke for for they fal into death though they feele nothing they are like vnto leprous men which feele nothing when they are pricked but sodenly shall their destruction come wherewith they shal be beaten downe then shall they feele that it was in no good time that they tooke their desire And in that the young man tooke the way to the harlots house and that shee meeteth with him first wee see that the wicked are all of one mind consent but not in God Wherfore their agreement is cursed and is esteemed for a wicked conspiracie and rebellion against God If wee woulde that our agreements should be good and pleasant vnto God wee must then serue God and our neighbours in them as the holy Scripture doth teach vs. Secondly that the wicked doe seeke one for another but it is to fulfill theyr wicked lust 16 I haue decked my bed c. After that the wicked haue serued God or els that they haue made but a semblance they thinke it is lawfull to haue care of their fleshe to fulfil their coÌ„cupiscences to take their ease and their pleasures These ornaments and perfumes doe wel shew it And also in the rehearsing of them wee may see a point of Arte knack of flatterie sweet words of the whore for in speaking so shee fanneth and draweth the vndiscrete man by thinges pleasant vnto the eies and that liketh the fleshe Although then that the ornaments of themselues are not euil that it is lawfull to vse sweete smels and arromatical sauours not onely for necessitie but also for recreation yet must wee take heede to be too curious otherwise wee may giue occasion to bee iudged that we are too delicate and carnal and that wee loue ostentation Wee must be sober and temperate in the vse of things that are not necessary also we must not be so streight and scrupulous that we dare in no wise handle them and that wee iudge and condemne them which vse them Such things are creatures of God the which are cleane vnto the faithful which can vse theÌ„ reasonably but vnto theÌ„ they are defiled which vntemperately vse them as doe the infidels which defile all that they handle And so whatsoeuer faire and goodly thing the whoremongers and adulterers and other wicked Titus 1. 15. ones haue is but filthinesse their sweete sauours is but stinch their good meates is but poyson Al things are cleane to them them that are cleane but to them that are polluted and infidels nothing is cleane c. Wee must then beware to enuie the delightes eases and pleasures of the wicked otherwise wee are in danger to defile al thing and to be giuen vnto filthinesse and shameful thinges for also wee see that the harlot maketh mention of her ornaments and perfumes to the end to entice and allure the young vndiscrete man to commit whoredome and adulterie Shee wel sheweth that shee tendeth to this ende when shee keepeth not backe from declaring what she would saying Come let vs take our fill c. Heere shee openly calleth the young man to giue ouer himself vnto vncleannesse to coÌ„mit whoredome with al greedinesse she calleth him as though shee woulde make him great cheere and drinke wholy his fil euen till he be ready to burst and spue againe As the drunkardes doe delight in wine and doe not ceasse gladly drinking til they bee dunken and can no more euen so the whoremongers and adulterers doe reioyce themselues in their filthines do cast themselues therin with an vnbrideled desire Vnto such a pluÌ„ging the harlot calleth the young man but it is in speaking vnproperly of loue as doe all they which speake of the loue of the fleshe and after the worlde for shee calleth the desire that men haue to commit whoredome and euen the very act it selfe Loue. The Lorde hath created loue betweene man and wife making her an helper vnto man and making two in one Gen. 2. 2â— fleshe hee hath also commanded that euery man shoulde loue his neighbour as himselfe and contrarily hee hateth whoredome as it may be seene by the punishments he hath made thereof hee hath Leu. 19. 18 also expresly forbidden whoredome in his lawe It is then spoken deceitfully when wee say that knaues and harlottes doe loue together for there is no manner of loue betweene them but as there is among suche as seeke to destroy one another c. Also if there were among such people true loue it should remaine what affliction soeuer came and thereby they should

not what they be nor what they doe so that they may haue riches they thinke themselues wise enough seeing they haue riches but for all that before God they are fooles as appeareth by the rich man wherof Luke speaketh O foole this night will they fetch away thy soule Luke 12. 20 from thee then whose shal those thinges be which thou hast prouided They are also enimies of GOD for they are gouerned after Rom. 8. 7. the affection of the fleshe which is enimitie against God 13 The feare of the Lorde is to hate euill as pride and arrogancie and the euil way and a mouth that speaketh lewd things I doe hate 14 I haue counsel and wisedome I am vnderstanding and I haue strength Because that Solomon hath heere before much praised wisdome the which also he continueth in the beginning of this eight Chapter Pro. 3. 14. Pro. 1. 7. and to attaine therto that we must haue the feare of the Lord. For the feare of the Lorde is the beginning of knowledge and also he doth much praise wisedome vnto vs to the ende that we shoulde aspire therevnto for this cause nowe hee teacheth vs what it is to feare of the Lorde that wee may knowe what wee haue to doe for Pro. 3. 7 to obteine wisedome Heere before he hath briefly shewed vs it when hee hath saide Feare the Lorde and withdraw thy selfe from euil In this verse hee saith the very same vnder diuerse wordes and more at large For hauing saide that the feare of the Lorde is to hate euill he sheweth what kinde of euill he meaneth when in the person of Wisedome he saith I hate c. Wherevpon wee must note that the wuil whereof hee speaketh is not the miseries and calamities which happeÌ„ vnto vs in this present life nor that the torments that the wicked do shall suffer after the temporall death Wherefore those which feare God for the regarde of suche euils haue not truely the feare of God but as the diuelles haue doe they feare the tormentes they feare God as a theefe feareth the Iudge Euen so they deserue that God should shew himself such towards them as the iust and sharpe iudge doeth shewe himselfe towardes the theeues that is after the inditement and condemnation hee sendeth them to the gallowes there too ende their dayes the which shall happen vnto them except they chaunge their manners and that in steede of fearing the tormentes they hate their wicked life which is the euil whereof Solomon speaketh in this place hee himselfe doeth declare it saying immediately I hate pride c. Amongst the euilles that wee must hate there is pride and arrogancie which are euilles cleane contrary to the feare of the Lord for he that feareth God truely submitteth himselfe with al humilitie to bee ordeined by his worde Contrarily the proude and arrogant doeth contemne both GOD and his worde and thinke themselues wise enough to gouerne rule themselues and cannot suffer any correction nor exhortation but doe scoffe thereat and as they scorne so are they againe scorned of God Wherefore wee must vnderstand that it is not without cause that Solomon admonisheth vs saying Bee not wise in thine owne eyes but feare the Lord and come backe from euil Secondly the euil conuersation the which is contrary also vnto the feare of the Lorde For euill companies wicked manners and froward conditions caÌ„not be followed without falling away euen to the for getting of God and making no conscience to offend him and to doe wrong to our neighbours and in so doing wee cast away the feare of the Lorde they are of the number of them which forsake the right path to walke by darke wayes From the which if wee will bee deliuered and not bee like vnto them let vs hold fast the feare of God which is the beginning of wisedome Then shall we vnderstand righteousnesse Pro. 2. 13 and iudgement and equitie and euery good path Thirdly afrowarde mouth the which sheweth plainely that a man hath Pro. 2. 9. not the feare of God but is wicked and vngodly It is not without cause that such frowardnesse of mouth is hated of wisdome Pro. 6. 12 that they which loue wisdome do abhor this frowardnes for he that is wise loueth the honor glory of God he greatly esteemeth the sincere trueth and sounde doctrine hee reioyceth at the good name of his neighbours he reuerenceth the lawe of God and so he taketh not the name of God in vaine neither speaketh false witnesse against his neighbour he obeieth this commandement Put froÌ„ thee a froward mouth and put wicked lippes farre from thee If then we wil bee wise the feare of God is needeful for vs to make vs to turne away from euill which displeaseth God and all men of good conscience 14 I haue counsell c. For asmuch as there is none but desireth to be wel counselled and directed in his affaires to the ende that they may be duely and rightly guided that he may profit therby and take no hurt forasmuch also as we are very glad to know and be able to perfourme and execute our thoughtes willes purposes and enterprises wee must be very carefull to haue wisdome for it is she that counselleth those which take her which doeth direct Eccle. 9. 14. 15 them which giueth them vnderstanding and strengtheneth theÌ„ Solomon doeth declare it vs heere briefly and Ecclesiastes doth likewise shewe the same Heerein we may knowe that hee speaketh not of humane wisedome for seeing it is foolish and vaine that it vanisheth away easily wee cannot attribute the vertues vnto it 1. Cor. 1. 18 3. 18. Esay 11. 2. whereof Saint Paule speaketh They apperteine onely to the spirite of God But we are not partakers of this spirite except that wee receiue the worde of GOD and that it bee deepely grauen in our heartes in such wise that it be our guide and directer and that therby we may learne to walke manly to beare all afflictions and to resist al temptations Likewise this onely Worde is our wisedome Deut. 4. 6 knowledge It is no wonder then though the world be so euill gouerned though there be so much ignoraÌ„ce and that so muche people fall and are destroied seeing this worde is so much despised as it is We must also vnderstande that the schoole diuines do greatly erre when they doe attribute vnto men free will and the power to gouerne and guide themselues for they blaspheme against the holy Ghost and are vnthankeful or at leastwise endeuour to bring all the worlde to vnthankefulnesse and are arrogant when so much as in them lieth they dispossesse the holy Ghost of his benefites and giftes and attribute them vnto men and in this manner hee turneth them away from the true wisedome Wherefore eschuing theÌ„ as a deadly pestilence thrusting them away as doung and filthinesse let vs take heede wee smel not too much of them

giue vnto euery man his owne so farre as we can It is then a good thing to loue wisedome and for to seeke it yea it is most necessary for seeing that these thinges belong vnto her it foloweth that they which do despise and reiect theÌ„ must remain in pouertie dishonor albeit that for their wealthines they are honoured of the worlde for a very little time for as their riches are of no continuance euen so therewith they sodenly fall into confusion and shame being destitute of al righteousnesse they are placed in the rancke with infidels and vngodly Al they which shal contemne the worde of God which is the true wisedome are in great danger to become very poore and confounded except that they conuert through true repentance and sounde faith and become louers of wisedome and do seeke her betimes in the morning Contraly it is saide that she wil exhalt them that shal honour her and that Pro. 4. 8. she will imbrace them that doe glorifie her 19 My fruite is better c For that that wisedome hath saide that riches and honours c. she inferreth most fitly that her fruite is better than golde c. For golde stones and siluer are Pro. 3. 18 of smal continuance but this that wisedome bringeth foorth continueth for euer It is the tree of life to them that lay holde on her For to giue vs a tast of this fruite and reuenew Solomon is not contented already to haue shewed vs this profite and vtilitie but for to stirre vs vp moreouer he repeateth the same wordes saying My reuenewes is better c. This repetition is very needeful for to sharpen our appetite for of our nature we are so out of tast that we loue better the shadowe of thornes and reedes and to eate of their sharpe and sowre fruite then to rest vnder the tree of life and to be refreshed with her sweete and pleasant fruite wee are more careful of the goodes of this worlde then of the worde of GOD. Heerein wee faile very fouly and therefore are well worthie of great rebuke for wee sooner beleeue our sensual appetite and doe more gladly follow the affection of our flesh then the wisedome of God the which doth offer herselfe vnto vs with al riches and glory not as the worlde which puffeth vp and maketh them proude that haue this riches and doeth turne them away from the right way for to commit all vnrighteousnes by spoyling al on sides what they can lay handes vpon Wisedome which doeth communicate herselfe vnto vs by the worde doth not so deale with vs but as she saith 20 I cause to walke in the way of righteousnesse in the mids of the pathes of iudgement 21 That I may cause them that loue mee to inherite substance and I wil fil their treasures They which loue Wisedome and doe seeke her in the Word so that they finde her are partakers of the giftes of the holy Ghost which is the Spirite of Wisdome and knowledge c. Thus he guideth Esai 2. 11. the louers of Wisedome in such sort that the riches wherwith Wisedome doth blesse them doe serue to no other purpose then to lead them vnto al holines and innocencie that being ascerteined of the goodnesse of God towards them they should loue feare her in such wise that they should be such towards their neighbours as they know that God is towards theÌ„ that is to say that they shoulde doe no wrong nor iniurie vnto any man but shoulde bee readie to serue euerie man in true brotherly charitie yelding to al men the duetie according to their office so doing they shal walke in the path of righteousnes the which requireth that wee shoulde assure ourselues in God by Iesus Christe and that by his feare and reuerence wee shoulde loue our neighbours so that wee should doe wrong to none but yeelde to euery man that which belongeth vnto him If we be louers of Wisedome she maketh vs suche and therewith she maketh vs to walk in the midst of the paths of iudgement that is to say that shee causeth vs to become so gentle and ful of succour that we can not abide any to doe wrong to our neighbours but wil deliuer them so much as we can In this sense must wee take iustice and iudgement wherewith we must be armed and also so muche as lyeth in vs to arme others that are vnder our charge as it is saide of Abraham I knowe that hee wil commaund his children and his familie Gen. 18. 19. after him that they keepe the way of the Lorde to doe righteousnes and iudgement If we doe and teache so wee shal not want for this that Wisedome so maketh them which loue her to walke is as she sayeth 21 That I may cause them c. This is no temporal possession for the riches of this worlde do not fil the treasures The more a man hath the more he desireth so that they doe not satisfie and fil The worldlinges then doe thinke that their treasures are neuer full enough This substance which is spoken of heere is eternall Solomon doeth shewe it by this worde to inherite For as a father leaueth the heritage to his childreÌ„ for to passe from one to another from kindred to kindred and cannot be voided thereof but by euill gouernment of their side or of the violence of men euen so the heauenly heretage can not be taken a way from the children of wisdome but shal eternally possesse her and in this sorte their treasures shal be filled Herein we may and ought to vnderstand that we haue nothing except God giue it vs by his wisedom and that without it we are neuer contented And seeing there is none of vs but desireth to haue and to fil his treasures we ought wel to loue wisdome It is shee onely which giueth the heritage and which filleth to the brimme 22 The Lord hath possessed me in the beginning of his way I was before his workes of olde 23 I was set vp from euerlasting from the beginning and before the earth 24 When there was no depthes was I begotten when there were no fountaines abounding with water 25 Before the mountaines were setled and before the hils was I begotten 26 He had not yet made the earth nor the open places nor the height of the dust in the world 27 When he prepared the heauens I was there when he set the compasse vpon the deepe 28 When he established the cloudes aboue when hee confirmed the fountaines of the deepe 29 When hee gaue his decree to the sea that the waters shoulde not passe his commandements when hee appointed the foundations of the earth 30 Then was I with him as a nourisher and I was daily his delight reioycing alway before him 31 And tooke my solace in the compasse of his earth and my delight is with the children of men To the ende that we shoulde not thinke that wisdome which hath so much

extolled herselfe from the beginning of this Chapter shoulde not be such as she hath declared of herselfe that it is not an imagination framed in the braine of man that he hath yeelded of his owne goodnesse Solomon doeth describe her eternal power and therefore he saith The Lorde hath possessed wisedome in the beginning of his way Wherein he giueth vs to vnderstande that God hath neuer purposed any thing and that he hath neuer ordeyned any thing in his eternal decree without wisedome that is to say that this wisedome was already before that God had put in execution any of his purposes and ordinances as it was right necessary for it followeth wel that if it was in the beginning of the way of the Lorde that it was before al things consequently that it is no creature which hath takeÌ„ his essence with the things created Wherof we must conclude that his being is eternal and likewise his power And forasmuch as there is no eternal being nor eternal power but onely in God it foloweth therefore that this wisedome is in God and that it is nothing distincted nor separated from God and consequently that the same is God yet least we should confounde the persons which are in God we must beleeue and confesse that in so much as God is Father that his Wisedome which is his eternall Sonne and his Word is distinct from his fatherhood That this wisdome is the eternal Word and the Sonne of God Saint Iohn doth shewe in his Gospel when he doeth attribute vnto the Word that which Solomon doeth attribute heere vnto Wisedome that is to wit when he sayeth In the beginning was the Word When then it is said The Lord hath possessed me let vs know that it is the Sonne Ioh. 1. 1. of God which speaketh And so when we haue saide that our wisedome is in the only Word of God We haue not meant that it is in the woorde that soundeth in our corporal eares but in the same that so penetrateth our hartes and mindes that we are made newe creatures Neuertheles the outward preaching is not vnfruitful but profitable and necessarie for it is the meanes and instrument wherwith God is serued to make the liuely woorde to pearce into vs for this cause S. Paule douteth not to say when hee speaketh of preaching that the Gospel is the power of GOD to saluation to euery one that beleeueth Againe Faith commeth by hearing Rom. 1. 16. 17 and hearing by the woorde of God If then wee despise preaching we do not despise men but the Sonne of God we refuse our saluation make post hast vnto our damnation we skorne at the wisedom of GOD and reioyce in folly Thus doing wee walke cleane contrary to that wee shoulde yea against nature the which teacheth vs to honour our elders And sith the Lorde hath possessed c. Wisedome is very auncient Wherefore wee muste honour it when she offereth herselfe vnto vs by the mouth of her Ministers 23 I was set vp from euerlasting For to declare the eternitie of Wisedome more largely and more particularly Solomon bringeth her in saying that she hath bene set vp Nowe the worde which he vseth hath in his tongue diuers significations it signifieth to ordeine it signifieth also to be king and to beare the chiefe rule These two significations agree verie wel with the wisdome of God but we must take heede that we imagine not that as Kings Princes doe ordeine Gouernours in their prouinces which are their subiects and inferiours that in this maner God hath ordeined wisedome ouer his workes as his inferiour For wisedome is equall vnto God seeing it is of the same essence with him and that in God there is neither superiour nor inferiour neither higher nor lower but there is an equalitie exempte from al difference and diuersitie Therefore when wisedome sayeth that she hath bene set vp or that she hath had the kingdome or the principalitie let vs vnderstande none other thing but that God hath decreed and ordeined al things by his wisedome and thereby hath made and ordered al his works and thereby reigneth and ruleth ouer al the world And when she sayeth from euerlasting and from the beginning we must not deuise that wisedome began from the beginning wee must not deuise that wisedome began to bee set vp and to beare rule For seing that as it is saide in the beginning God created heauen and earth c And wisedome hath beene set vp afore the earth wee must vnderstand that from euerlasting and from the beginning and before all worldes and before any beginning that is to say from euerlasting and before al things For as the diuine wisedome had no beginning of essence so also it began not to be ordeined and to beare rule And forasmuch as wisedome hath bene eternally set vp in the counsel of God she may wel say I haue counsel c. And seeing that her gouernement is eternal shee may well say That by me Kinges raigne c. Furthermore they that despyse the preaching of the Word by the which wisedome doeth offer herself for to doe that wherevnto she hath beene ordeined doe enterprise an vnpossible thing to wit to breake the ordinance of God and therein they shewe their foolishnes and arrogancie rising vp against an eternal gouernment whervnto they ought to do homage that they may obteine true and strong being and finally to reigne with Wisedome for euer They shewe also their ingratitude not acknowledging that al riches proceede from wisedome and that without it nothing can stande They are then greatly out of their wittes for by contemning the Worde so much as in them lyeth they make wisedome vaine and seeke the destruction of the worlde which can not stande without theirs Contrarily they that haue a reuerence vnto this Word so much as in them is doe mainteine the ordinance and establish the gouernment of wisedome and as they desire that she should reigne and rule so much as they can helpe they do make her to reigne also they can not perishe for wisedome loueth them and openeth herselfe vnto them Wherefore it is a sure thing that they shal be partakers of this eternal gouernment These thinges are past the reach of mans wit and therefore the worldly wise can not comprehend them there is nothing but Fayth that can vnderstand theÌ„ 24 When there were no depthes c. For to proceed in shewing the eternitie of wisedome he sayeth that she was begotten before that the deepes were c. Wherein he seemeth that he speaketh against that which hee hath saide here before and that in willing to shewe the eternal being of wisedome he sheweth that she hath not beene alwayes for shee sayeth that shee hath beene begotten and by this it seemeth that there hath beene a certaine time wherein shee was not and that hee which begatte her was before her This argument might haue place in carnal generation but here is a diuine

16 The righteous laboureth to do good but the vngodly vseth his encrease vnto sinne When men occupie themselues and take some worke in hand they seeke to profite and gaine thereby but oftentimes they deceiue themselues For none but good people doe truely prosper in their affaires though mans reason doe iudge the contrary As touching the wicked what gain soeuer they get what ioy soeuer they haue yet doeth it all turne vnto their hurt It seemeth good to outward apparaÌ„ce that good people are most miserable that ther are noone more vnhappy and cursed then they in all the worlde but Solomon which lyeth not doeth shewe vs their prosperitie when hee attributeth life vnto the worke of the righteous as if hee did say that the iust man doth not apply himselfe vnto any worke but vnto that which is the path way that leadeth vnto life Contrarily after the outward sight the wicked reape great profite by the works they take in hande but their destruction which is great is at hand vtterly to beate them downe Solomon doth signifie the same vnto vs when hee saith that the vngodly vseth his encrease vnto sinne For the rewarde of sinne is death But as the worke of the righteous doth not profite himselfe alone but doth serue to the releeuing Rom. 6. 23. of others euen so the euill manners of the wicked doe stirre vp others vnto sinne wherevpon followeth death And forasmuche as wee al desire to liue and doe abhorre death let vs follow the worke of the righteous let vs worship one onely God according vnto his word flying froÌ„ al idolatrie forsaking al doubt and distrust and doing vnto our neighbours as wee woulde they shoulde doe vnto vs. In this manner the worke of the righteous shal be life vnto vs. And let vs not desire to bee partakers with the vnfruitfull workes of darkenesse which are the reuenewe of the wicked but let vs rather reprooue them least they be imputed vnto vs for sinne whereof followeth damnation But although wee desire life yet doe wee not regarde to followe the workes of the righteous for wee beleeue not that in following it we shoulde obteine life seeing that as it is written wee see by experience that the afflictions of the iust are many in number they are exercised by many miseries and tribulations and seeme that they are in death and that they are destitute of all helpe Wherefore their workes ' Psal 34. 20. and sayinges are thought to bee vnprofitable As when Saul persecuted Dauid for to destroy him and compelled him to flie and too runne away no man would haue thought that what shifte soeuer hee coulde make that hee shoulde escape the handes of Saul and liue to become king of Israell Likewise when Iesus Christe was seene to hang on the crosse as a thiefe they thought him cleane destroyed and did not thinke that hee shoulde ascende vnto the glory of his father nor that his Gospell shoulde bee preached through all the worlde And so their workes were not seene but to serue to life for themselues and for others And at all times men haue iudged and still doe iudge thus of the faithfull Contrarily because the wicked are strong and floorishe with glory and riches of this worlde it seemeth that they ought to come to the end of their desire and of that they take in hande without hinderance and let and that none should withstand them Pharao his folke thought that they shoulde oppresse the people of Israell at their pleasure but the issue and en de shewed the cleane contrary for the people of GOD reioyced at their deliuerance and Pharao and his people made a miserable ende amongest the waues of the Sea The worke of Moses and Aaron and of such as obeied tended to life and Pharao with his people receiued the rewarde of sinne that is to say death Thus the worke of the righteous serueth to life for although hee fall into diuers dangers and is many wayes pursued yet finally and in the ende hee shal be deliuered and his works his doctrine and his counsels shall bring both himselfe and his neighbours life Contrarily God curseth the actions and counsels of the wicked when he counteth whatsoeuer they doe and say to bee sinne and consequently worthie of death This same is well described vnto vs in the first Psalme Let vs further note that albeit it is true that the righteous doeth not labour couetously nor to get estimatioÌ„ but onely to imploy the time vnto good works to haue necessarie thinges belonging to this life aswell for himselfe as for his family yet Solomon his minde and intent is not such heere as wee may knowe by the seconde part of his sentence wherein he opposeth and setteth the reuenewe of the wicked against the worke and labor of the righteous and sinne which bringeth death against life And albeit that God doeth giue vs this honour by his worde to attribute life vnto the workes and labour yet let vs not thinke that they are worthie thereof and deserue thereby but let vs in any wise confesse the grace and mercy of God which is true in his promises for the which to fulfil hee doeth thus rewarde our good workes whereof he himselfe is the only authour and wee but his instrumentes and seruants 17 He that regardeth instruction is in the way of life but he that refuseth correction goeth out of the way of life For to shewe vs the way of life Solomon in the fourth Chapter first verse hath shewed vs saying Heare O ye children the instruction of a father c. And to the admonition hath added the promise in the 4. and 6. verses Also in the 13. verse hee repeateth againe the selfe same admonition and thereto also hath added the promise The saide admonition so often rehearsed shoulde suffice to induce vs to receiue and keepe the instruction which is giuen vs by the Lorde and aso the promise so often repeated ought to bee sufficient to assure vs of the goodnesse of GOD towards vs and to make vs more enclined to submit ourselues vnto the good will of GOD. But wee are dull vpon the spurre and for one admonition or twaine we make no account to giue obedience and for one or two promises wee cannot bee assured of the infallible trueth of GOD so full of rebellion and disobedience we are so full of doubtfulnesse and distrust and therefore wee haue neede that we should be handled according vnto our rudenesse and infirmitie The which our Lord doth in his holy worde and also by the peaching of the same word in the which one self doctrin is ofteÌ„ repeted For this cause Solomon is not negligent often to tell vs one very thing and that which he hath already saide many times heeretofore he repeateth saying To take heeds c. This affirmation conteineth an instruction and promise for by affirming it he would haue vs to vnderstande that he doeth admonishe vs

doeth admonishe vs Cast of the olde man which is corrupt through the deceiuable Ephe. 4. 22. 29. lustes Again 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 now put ye away euen al these things wrath anger maliciousnes cursed and filthy speaking out of your mouthes Likewise though that Solomon calleth him foole which slaundereth yet it is not to say that the Pastours and ministers of the Collo 3. 8. woorde ought to abstaine from blaming and reproouing of vices and of them that are hardened therein otherwise they shoulde deserue to bee called fooles Noe the embassadour of righteousnes by the building of the arke condemned the worlde Moyses the seruant and Prophet of the Lorde did reprooue the people of Israel for their disobedience The Prophets haue reprooued in diuers sortes Wee may see howe our Lorde Iesus hath shewed himselfe sharpe in chiding and rebuking the Scribes and Pharisees Saint Paule also and Saint Peter and Saint Iames and Saint Iude do reproue and openly blame them which resist the truth and lead a dissolute and slaunderous life And our Lord commandeth the vncorrigible to be put ouer vnto the Church the which cannot be without rebuking them of their vices wherein they are obstinate and indurate it shoulde be very rashly done of vs if for the saying of Solomon we should cal al these same and other which folow them fooles wee shoulde depraue the scripture the which calleth them fooles which through hatred do rebuke their neighbours and not them which by their reprehensions threates and accusations doe labour to reduce the strayed sheepe 19 In many wordes there cannot want iniquitie but he that refraineth his lippes is wise They that haue a tongue at large to speake readily delight much to speake and take pleasure also in their eloquence they mocke at them which are slowe and dul of speache esteeming them of no witte and whiles they prate at pleasure they woulde bee counted wittie and learned and doe thinke themselues cunning folke And by howe much as a man is more vaine in his woordes by so much the more doeth hee desire to bee accounted of them which heare him albeeit hee knowe that his wordes bring no profit nor edification And also the common people is easie to haue them in estimation which flowe in eloquence and doe thinke al wel saide that such people say but such tongue men doe faile and those which heare them are deceiued Solomon doth signifie the same when he saith Where much c. And forasmuch as al vices are to bee fled wee must take heede that wee vse our tongues soberly in priuate communication and to giue ourselues to iest and to babble at pleasure And therein to coÌ„sume much time vnprofitably as doe ydle and curious folkes and chiefly maydes and wiues Beeing ydle they learne to goe from 1. Tim. 5. 13. house to house The keepers of Tauerns which spende the goods of God in gluttonie and drunkennes and the common players are stuft with many woordes not only vaine and vnfruiteful but hurtful and iniurious and also ful of horrible blasphemies Marchants handicraftes men and almost as many as haue entercourse or any thing to breake vnto their neighbours or lawiers and suters wil not briefly tel and plainly declare the trueth of the matter but to blind dasel mens eyes they wil haue trickes and knackes in their budget worthy to be mocked at and to astonishe the eares of men they wil flowe in superfluous and vngodly wordes with lying periurie slaundering with cursing and giuing themselues vnto the Deuil euen to the renouncing and forsaking of God and as they themselues doe so doe they teache their children and housholde folkes to doe the like Wee haue experience then in diuers wayes and more then were needful that there is vice offence in many wordes And if for to auoide to be guiltie of this vice wee must bee fober and discreete in our common housholde talke when wee commen and conferre togither of things which concerne touche this present life by a more stronger reason wee must bee well aduised to place our wordes and to talke no vncomely thing when wee treate of matters concerning GOD and which concerne the honour and glorie of GOD and the saluation of our soules as when wee take in hande to teache the people when wee make our prayers vnto GOD when wee giue him thankes and sing praises vnto him then must wee take heede to vse many woordes otherwise wee shoulde commit a vice for the which wee shoulde not goe vnpunished and that for good cause when by such vice GOD is greatly dishonored and wee and our neighbours both in danger of loosing our soules Wherefore wee ought to vnderstand that it is necessarie to flye abhorre the custome of the greatest parte of the worlde the which is replenished with false teachers deceiuers idolaters with superstitious with dreamers and hypocrites the which abounde in woordes the one sorte in hurtful talke and the other in vnprofitable vaine and superfluous talke Our Lorde doeth shewe vs wel that wee must not beleeue nor folowe them Take heede and beware of the leauen of the Pharisees and Saducees Their doctrine is very hurtful Wo therefore bee vnto you Scribes and Pharisees hypocrites because yee shutte vp Math. 19. 6. Mat. 23. 13. 24. 4. 11. the kingdome of heauen before men Take heede that no man deceiue you Againe And many false Prophetes shal arise and shall deceiue many Nowe I beseeche you brethren marke them diligently which cause diuision and offences contrary to the doctrine Rom. 16. 17. Mat. 6. 5. which yee haue learned And when thou prayest bee not as the hypocrites for they loue to stande and pray in the Synagogues and in the corners of the streetes because they woulde bee seene of men Al such kinde of people ought to bee eschued and fled except wee wil declare ourselues to be blinde and beastes as they are without vnderstanding Let them alone they be the blinde leaders of the Mat. 15. 14. blinde c. Nowe the ende of the commandement is loue Solomon doeth also partly signifie it when hee attributeth wisedome and vnderstanding vnto him which taketh heede of talking saying but he that refrayneth his lips is wise Wee must therefore to eschue vice and to shewe ourselues wise be sober in talke and that we vtter not al things that come into our thought Yet notwithstanding wee must not spare our tongues when neede is but must vnfolde them for the glorie and honour of GOD and for the profit and edification of our neighbours Wee see in the holy scriptures that the seruantes of GOD haue abounded with woordes in their sermons praises and praiers and thankes giuing and no faulte nor vice hath beene in them For as wise men they knewe to refraine their lippes

GOD which giueth aboundantly all thinges to enioy That they doe good and bee riche in good workes and ready to 1. Tim. 6. 17 distribute communicate That which we distribute to the poore S. Paul calleth it a blessing or a beneuolence wherefore I thought it necessary to exhort the brethren to come before vnto you and 2. Cor. 9. 5. to finishe your beneuolence appointed afore that it might be ready come as of beneuolence not as of niggardlines Thervpon SolomoÌ„ doth say that the lord doth not giue trouble with his blessing But at the first sight the contrarie may seeme true for he hath not altogither spoiled man of his blessing and yet though hee had sinned and had deserued to be depriued of al goodnes the Lord hath giuen him of them abundantly but yet hee hath saide vnto him Because thou hast obeyed the voice of thy wife c. the earth shal be Gen. 3. 17. accursed for thy sake Hee enriched the Patriarkes the which liued not without trouble as may be seene by the historie of their life Hee blessed Dauid with riches and exalted him ordeyning him king in Israel but before that hee attained vnto it hee suffred very much and after that hee was exalted hee had much trouble and that by the meanes of his owne blood And our Lorde Iesus doeth not promise any riches vnto his faithful people but with condition of persecution And also hee woulde that wee al shoulde beare our Mar. 10. 13. Luke 9. 23. crosse I answere that the blessing of God doeth not exempt the faithful from afflictions in their flesh and that they should not suffer much trouble in this worlde for let vs knowe that the afflictions of this present time are not woorthy of the glorie which shal bee Rom. 8. 18. shewed vnto vs they beare them with patience and ioy and are at peace and quietnesse in their consciences and are assured of the goodnesse and loue of God towardes them they say with Dauid The Lorde is my sheephearde therefore shal I want nothing Ps 23. 1. 27 1. 34 18. The Lorde is my light c. When the righteous crye vnto the Lorde hee heareth them and doeth deliuer them out of al their troubles Yea though hee shoulde kil mee yet wil I put my thrust in Iob. 13. 15. him saieth Iob. Contrarily albeeit that the vngodly which doe not acknowledge the goodnesse and blessing of GOD doe greatly prosper in the outwarde sight of the worlde for it is saide that they feele no trouble c. yet so much as in them lyeth they refuse and reiect the blessing of GOD and are also greatly troubled in their consciences and are much vexed in their mindes they haue no peace nor quietnesse in their vnderstanding The wicked are lyke the raging sea which cannot rest whose waterfometh Esay 57. 20. with the myre and grauel Euen so the wicked haue nopeace saith God 23 It is pastime to a foole to do wickedly but wisdom is vnderstanding to a man When wee haue committed any faultes and offences howe smal and litle soeuer they bee and bee it that wee haue offended and sinned by infirmitie or malice by ignorance or of set purpose to doe euil it is necessary wee shoulde knowe that wee haue grieuously offended forasmuch as wee haue transgressed the lawe of our God the which is so holy good and iust And vpon the knowledge herof we must tremble and be afraid of the righteous iudgement of God the which wee haue deserued that hee shoulde poure vpon vs and exercise against vs his wrath and anger and that hee shoulde no whit spare vs but damne and destroy vs and being thus feared that wee may bee brought to say without colour and faynednesse with Dauid Correct mee not in thy wrath O Lorde nor chasten Psalw 38. 2. mee not in thy heauie displeasure It is also necessarie for vs that such a feare shoulde leade vs not to a despayre as it did Iudas but vnto a griefe and sorrowe which may make vs hate the euil that wee haue committed and to detest and abhorre the same This kinde of sorrowe is very profitable and needful for vs as S. Paule doeth declare when hee reioyced at that that he had made the Corinthians sory saying I nowe reioyce not that yee were sory but 2. Cor. 7. 9. that yee sorowed to repentance for yee sorowed godly so that in nothing yee were hurt by vs for godly sorowe causeth repentance vnto saluation not to bee repented of but worldly sorowe causeth death Nowe as this sorowe is healthful vnto them which refuse it not euen so also the contempt therof is very dangerous And in that day did the Lorde God of hostes cal men vnto weeping Esay 22. 11. mourning to baldnesse and girding about with sacke cloth And beholde they haue ioye and gladnesse slaying oxen killing sheepe eating flesh and drinking wyne Likewise Solomon rebuketh this contempt when hee saieth that hee maketh but a sporte of wickednes c. He speaketh here chiefly of faults sinnes which haue bin much thought on and are committed vpon set purpose for hee vseth a word which commeth of a verbe that signifieth thoughtes Such faults are very greeuous and abhominable before God bicause they proceede of very set malice and that they which commit them woulde doe no better but if they coulde they would yet more wickedly And albeit they know wel that they do euil that they wold not bee so serued and that they would be ready to reuenge themselues if any man shoulde offend them yet as though GOD sawe them not they spare not to thinke and do euill They haue no feare of God and doe laugh euen whiles they doe euil as if they were well assured and as though they had made a couenaunte with death and hell They are of the number of those that Esay speaketh of saying Woe bee vnto them that drawe wickednesse vnto them with Esay 5. 81. 19 20. cordes of vanitie and sinne as it were with a carte rope Let the counsel of the holie one of Israel come and drawe nigh that wee may knowe it Woe be vnto them that cal euil good and good euil which make darkenesse light and light darkenesse that make sweete Esai 28. 14. sowre and sowre sweete And therefore heare the worde of the Lorde ye mockers because ye haue saide we haue made a couenant with death and with hell are wee at agreement Solomon calleth such people fooles and not without a cause For though there were nothing but this that they are destitute of wisdome knowledge they deserue to be called fooles by a stronger reason when they esteeme not wisedome but mocke thereat contemning and refusing it and in so muche as in them lyeth doe persecute it they deserue to be called fooles Also they are without wit without reason without vnderstanding the which is cause that

lighte vpon the wicked the which are payde them after their desertes but that which is giuen vnto the good commeth of meere grace as aboue in the 11. chapter 18. verse and chapter 12. verse 2. 15 The way of a foole is right in his owne eyes but hee that heareth counsel is wise When after the natural reason or humaine sense or the affection of the fleshe wee followe our fantasies inuentions and good intentes wee seeme to ourselues to bee very wise and that wee walke vprightly But sith that in so dooing wee wander and goe out of the way which is taught vs by the woorde the which only is right Solomon or rather the holy Ghost letteth not to pronounce vs fooles when hee saith The way of a foole c. Moyses seeing before hande howe the children of Israel did stray from Deut. 3â— the seruice of God that hee had taught them by his woorde calleth them fooles and vnwise saying they haue corrupted themselues towardes him by their vice c. For the selfe same cause Ieremy also since that time hath called them fooles saying Heare nowe this O foolishe people and without vnderstanding which Iere. â— 21. haue eyes and see not which haue eares and heare not And forasmuch as the Papistes at this day doe the like delighting in their abhominations wee may truely say they are a foolishe people Nowe if they which thinke they doe wel are foolishe by a stronger reason they which boast themselues in their wickednesses the which they commit against their consciences deserue wel to bee counted foolish For this cause also it is saide of them The foole hath saide in his heart there is no God c. Except therefore that Psal 14. â— wee bee assured that that which wee say or doe is according to that which God teacheth vs by his woorde let vs take good heede from perswading ourselues that wee doe walke right For there is no way right but onely that which the Lorde God doth shew vnto vs in his lawe The same is not ours aswel for that that of our nature wee forsake it and are not pleased therewith as also for that wee cannot walke but that GOD wil guide vs nor goe forewardes without his assistance as may bee gathered out of the hundreth and nynetienth Psalme Therfore when any thing doeth delight vs besides the woorde of God wee are foolishe for our way is right before our eyes The same is called ours aswell for that that wee become forgetful of God despise him and rebel against him for to folowe our fantasies and affections as also for that that whatsoeuer pleaseth vs is inuented by our braines or commeth from our Fathers which haue beene ignorant of the woorde or that wee attribute the same vnto our wisedome and cunning vnto our care and diligence And indeede we doe wel deserue that such way shoulde be ours seeing it is nothing worth For seeing that wee are good for nothing wee cannot bee occupyed about any thing that is ought Wherevppon it followeth that wee are foolishe if wee delight in such woorke for in such sorte doe wee declare openly our foolishenesse when that which is nothing worth yea rather which is hurtful vnto vs doeth please vs. Contrarily if so bee by renouncing of that which is our owne and abhorre it wee doe giue eare vnto those which giue vs good counsel and beleeue the same delighting to folowe it and to order our life thereafter wee are wise as Solomon doeth affirme saying But hee that heareth counsel is wise Hee speaketh not heere of the corporal and external hearing but of the inwarde and Pro. 1. 25. spiritual For albeeit that the counsel whereof hee speaketh is the pure woorde of trueth which serueth to teache to exhort to correct and to threaten many doe heare this woorde and yet are not Mat. 7. 26. wyse Wee must therefore heare with an earnest minde to take pleasure and to giue al diligence to folowe the counsel that is giuen vs in the name of GOD and by his woorde Otherwise wee must looke for a feareful iudgement yea more then the Papistes Pro. 1. 26. or other infidelles which haue not such communication of counsel as wee haue They haue counsel which maketh to erre and wee haue counsel which leadeth vs straight to life if wee followe it Notwithstanding they shal bee no more excusable then the most vnthankeful as are they whome God lighteneth by the preaching of the pure trueth and doe despise it mocking refusing and persecuting it Moreouer for to shewe ourselues wise and Luke 18. 11. Iohn 9. 28. 34. not to bee counted fooles let vs bee more ready to condemne ourselues then to boast ourselues let vs not bee like vnto the Pharisees 16 A foole in a day shal be knowne by his anger but he that couereth shame is wise Man is of such a nature that he wil be feared and douted and cannot suffer to bee despised nor to receiue any signe of contempt If it seeme to him that any labour to trouble him hee is straightwaies moued with anger and wrath and sodainely doeth shewe it by contentions debates strifes and vprores in outragious wordes and violent deedes Hee boyleth so vehemently with impatientie and furie hee hath so greate desire to bee reuenged for the iniurie that hee perswadeth himselfe to bee done vnto him that he looseth al boldnesse and cannot dissemble his naughtie stomacke and yet it seemeth vnto him that hee is mighty and strong and that hee behaueth himselfe as an honest man and that his heart is vpright because hee suffereth none to bite him neither to treade him vnder foote But the holy Ghost doeth pronounce him to bee a foole by the mouth of Solomon when hee saith A foole in a day shal-be knowne c. Saying A foole in a day hee meaneth not that the foole is satisfied to haue shewed his anger and wrath for a litle while and afterwards returneth to be reconciled and to be friendes againe with them with whome hee was angry as euery one of vs must doe in folowing the goodnesse of our heauenly Father For he endureth but a whyle in his anger but in his fauour is life Psal 30. â— And for to folowe him wee must obey Saint Paule Bee angry but sinne not c. Againe Let all bitternesse anger Ephe. 4. 26. 31. and wrath crying and euill speaking bee put away from you with all maliciousnesse c. But hee meaneth that wee must not dwell and abyde long in the companie of a foole for to knowe the wickednesse of his heart for as soone as a man shal haue remoued but a strawe without his wil without purposing to offende him hee sheweth by iniuries ragings and violences what hee is within As Caine against Abel Core Dathan and Abyram against Moyses Saule against Dauid the enemies of the trueth against the children of GOD not onely Num. 16. amongest the Papistes but

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

for to folow this wel let vs obey S. Paul who saith Let al bitternes anger c. be put away froÌ„ you But now put ye away eueÌ„ al these things wrath anger maliciousnes cursed speaking filthy speaking out of your mouth Thus doing we shal not commit follie but shal work wisdoÌ„ The vice that Solomon placeth against hastinesse or anger is a long secrete purpose to hurt a mans neighbour the which at the last is discouered maketh a man hated who after hauing long dissembled the anger hate that he did beare to his neighbour doth declare him such as he is labouring to put his deuises in execution This is giuen vs to vnderstande when Solomon saith A busie bodie or a man of imaginations shal be hated He doeth here shew vs what reward the malicious are woorthie of that is to say that as they haue nourished in their harts wrath hatred eueÌ„ so it coÌ„meth to passe that they are hated as they deserue first of God as Solomon saith in his 6. chap. The Lorde hateth an hart that imagineth wicked enterprises Hee maketh them also to feele this hatred as Dauid saith Thine hande Pro. 6. 18 Psal 21. 8. â— shal finde out al thine enemies and thy right hand shal find out theÌ„ that hate thee Thou shalt make them like a fiery ouen in time of thine anger c. When the scriptures speake thus in the name of the afflicted against busie bodies it sheweth in the secoÌ„d place that they are hated of meÌ„ as they do also wel deserue But it is not to say that it is lawful for vs to hate them which imagine euil thinges against vs for our owne sakes but inasmuch as they bee the enemies of God Oh that thou wouldest slay O God the wicked and blooddie men to whome I say departe from me Which speake wickedly Mat. 5. 44 Rom. 12. 17. Psal 139. 1â— of thee being thine enemies are lifted vp in vaine Albeit then that Solomon saith that the busie bodie or man of imaginations shal be hated yet it is not to say that he alloweth vs to hate our neighbor howe wicked soeuer he be for his owne profit or disprofit but Solomon doeth shewe vs what doeth happen vnto the dreamers of malice and what they deserue to haue And because that we naturally desire to haue the loue and fauour of our neighbours and not their displeasure except we be voide of our right wits we must here therefore learne to thinke wel and to do wel to our neighbours 18 The foolish do inherite follie but the prudent are crowned with knowledge When wee despise or reiect any thing it is very harde to obteine and get it but if we bee careful as wee ought to followe any thing wee easily get the possession thereof Wherefore if the foolishe haue neither knowledge nor wisdome we ought not to wonder at it for as wee haue seene they reiect it And in steede of that Pro. 1. 7. 2â— they are earnest after folliâ— and therefore they obteine it as Solomon doeth signifie it saying The foolishe doe inherite follie It is not of late but of old as it is heere signified after a sorte by the preterperfectence of the verbe which Solomon in his language vseth saying They haue inherited And so this inheritance is come or descended from father to sonne and hath beene more carefully kept than if it had beene any good thing But suche is the nature of man when hee is left vnto himselfe that hee is rather geuen to vanitie then to any profitable woorke rather to follie then to wisedome and is more delighted with ignorance then with knowledge Wherefore he is wel woorthie to inherite nothing that excelleth and they which folowe him can gather no profite thereby sith hee hath nothing but follie for a man can not take that of his heritage which it hath not Let vs therfore first vnderstaÌ„d that we are here admonished not easily to beleeue all kind of words and to suffer ourselues to be deceiued Pro. 1. 26. as fooles for of such simplicitie or lightnesse there can come but folly which is not onely vnprofitable but also hurtfull Secondly let vs not greatly desire the companie of the foolish and to gette their acquaintance and familiarite for sith they possesse nothing that is ought worth we can haue nothing but hinderance to keepe them company though there were no other euill but this that wee loose our time amongst them except we rebuke chide and threaten them as they deserue partly to declare that we will not communicate with their vnfruitefull workes of darkenes partly for to labor to bring them againe to a sounde vnderstanding that they may bee turned away from folly and to giue themselues vnto wisdom for to be discrete and well gouerned By this meanes they shall not come to be blamed nor shamed for their folly but to bee magnified and honoured Solomon doeth pronounce it when he saieth but the prudent are crowned with knowledge As good worldly husbandes doe labour to get and to haue their possessions and heretages about them and do therin greatly delight for to see their houses to be compassed round aboute with goodly fieldes meddowes and vineyards and other earthly commodities and when they can safely keepe and defend their goods they are praised and honoured of the worlde and esteemed as young kinges euen so the prudent which do spiritually labour which are gouerned by the leading of Pro. 13. 16. the holy Ghost and worke all by knowledge do so abounde in the same that they are therefore in great estimation and account with them which do abhor foolishnes loue knowledge whatsoeuer is done and ruled therby After this sorte are the prudent crowned with knowledge aud it is veey meete so to vnderstande it For the Scripture hath a crowne and also vseth to giue a crowne for ornaments of glory honour and magnificence also for abundance as it is said He hath spoyled mee of mine honour and taken the crowne away from my head For thou hast made him little lower then God and crowned Iob. 19. 9. Psal 8. 6. 21. 4. 5. 43. 65. 12. 103. 4 him with glory and worship c. For abundance Euen as it is said of the foolishe that they inherite folly because they haue nothing else about them that for this very cause they are coÌ„temned euen so it is saide of the prudent they are crowned with knowledge because that the same is abuÌ„dantly shewed foorth both in their words and deedes this is the cause and why they are esteemed And that wee bee not deceiued in this worde knowledge let vs not thinke to be prudent when wee haue muche read and reteined humane sciences for humane sciences are but vanitie and folly of themselues and doe nothing serue but to puffe vp a man to make him boast and bragge which is great folly But then are we wise and

shew vs that albeit by the corruptioÌ„ of our fleshe sinne dwelleth in vs yet is not the same imputed vnto vs nor wee counted sinners but righteous so long as wee are mercifull The wicked borroweth and payeth not againe but the righteous is merciful and giueth Psal 37. 21 112. 5. 9. Againe A good man is merciful and lendeth he hath distributed and giuen to the poore c. Not that our mercifulnesse can deserue such reputation but because God of his onely grace doeth accept and allowe it and is authour thereof It is not simply saide that hath mercy for they which are at their ease and haue all thinges necessary for them haue no neede of mercy to bee shewed to them and therefore Solomon addeth on the poore These are they which haue great neede to bee pitied as also God doeth carefully wil the same by his worde and it is not without cause for they haue the most neede of fauour succour and helpe and there are no people in the world more despised worse handeled nor more troden downe and oppressed then are they By experience wee may see it and also God often complaineth thereof by his Prophetes Therefore if it happen vs to fal into the number of the miserable afflicted and that wee are despised yet let vs not bee discouraged nor dispaire as though God had forsaken vs and careth not for vs. For if wee be despised it is of sinners who are not acquainted with GOD. But looke what sinners doe esteeme that is reiected of GOD and that which they doe despise and reiect is receiued and allowed of God Therefore we must not feare the contempt Psal 3. 5. of the worlde nor yet be coupled with sinners for to consent with them to despise the afflicted when wee feele ourselues at our ease and haue prosperitie otherwise it woulde turne to our woe Solomon doeth not heere signifie it when hee promiseth blessing vnto them that are merciful vnto the afflicted This blessing shal Luk. 24. 16. 22. not onely continue in this worlde but for euer as also shal the woe of the wicked And albeit that prosperitie and felicitie is promised vnto our mercy yet is it not enough to obteine such blessing but because that GOD receiueth and alloweth it Psal 41. 2. Mat. 25. 34. 5. 7. because wee are elected before all time and hath prepared for vs this blessing before the beginning or foundation of the world was laide 22 Doe not they erre that imagine euill but to them that thinke on good thinges shall bee mercy and trueth Forasmuch as the worlde is ful of men which imagine malice and which deuise euil thinges against God and against their neighbours it followeth right well that the number is right great of them which hold not the right way but doe erre and goe astray folowing the wayes of destruction Solomon doth signifie this same wheÌ„ hee asketh saying Doe not they erre which imagine euill And forasmuche as there is none of vs al which desireth to erre that is to say to goe astray and wander out of the way but woulde al walke in a right path and come vnto the ende of our purpose and not to bee put beside our intentes except wee bee out of our wittes voide of sounde iudgement and perfect reason sith I say wee desire the same or at the leastwise doe labour to make ourselues beleeue that our wil is such therfore for to obteine the same wee must diligently take heede that wee followe not them which imagine euil And for to doe this let vs not bee like vnto the superstitious and idolaters which forge idols some of wood golde and siluer or of other visible palpable and grosse matter othersome of traditions and mens inuentions good customes fantasies and intentes They deuise and imagine nothing but euil though they falsly beleeue that by suche trashe and ab homination they do honour and serue God But the Lorde whome no good thing can displease doth wel shew that there is nothing but euil in such seruice when hee declareth that he abhorreth and reiecteth them as it is wel taught vs by the first table of Moyses and by the Prophetes They make themselues Esay 29. 1â— 40. 18. 41. 6. 44. 9. beleeue that they serue GOD heerein they fayle and knowe not what they doe so at the last they shal be confounded The Idolaters shal not inherite the kingdome of heauen Secondarily let vs not ioyne with these mockers and scorners which boldly despyse and blaspheme God and his doctrine as though that were but fables and dreames which the Pastours and Ministers of the Churche doe preache to them Such kinde of people are imaginers of euill when they fight against God who is enemie vnto al euil and when they set his holy lawe which is the rule of al goodnesse so much as possible they can at nought In the which doing they doe greatly erre and are farre wyde as appeareth by this saying Wo vnto them that seeke deepe to hide their counsel from the Lorde Esay 2â— 15. c. Such men thinke or at the least labour to make themselues beleeue that there is neither God nor Deuil neither heauen nor hel but at the last they shal feele that they haue erred For the cruel man shall cease and the scornefull shal bee consumed Therefore will I choose out their delusions and I will bring their feare vppon them because I called and none woulde answere Esay 66. 4. c. Thirdly let vs not thinke that in hurting and dooing euill vnto our neighbours wee can prosper though the greatest parte of the worlde bee of this opinion For as we may see some thinke to creepe aloft by pryde and ambition by rebellion and disobedience some by murthers seditions hatreds malice and insurrections some by theftes snatching vsurie and wicked bargaines some by whoredomes and adulteries and other some by flatteries false tales and slaunderings But they erre and be deceiued seeing they turne themselues from the right wayes of the commandementes of the Lorde and folowe the wyde and broade way Math. 7. 1â— which leadeth to destruction This destruction is wel signified by errour and also by the Antithesis that Solomon maketh when hee sayeth But to them that thinke on good thinges shal bee mercie and trueth When hee speaketh thus hee debyeth mercy and truth vnto those that imagine euil Wherevpon it foloweth that they cannot looke but for destruction and damnation partly in this worlde For as they are filled with malice craft deceit wrong violence and crueltie against GOD and their neighbours euen so doeth God render and pay them the like stirring vp enemies against them euen such as they haue beene to others And finally for to fyl vp the measure of their destruction he wil vtterly depriue them of his fauour mercie bestowing no parte of his gracious promises vpon them and wil sende them to eternal

for so farre is it of that by such troubles the number shoulde increase that rather it doeth decay and the Princes come to destruction as experience sheweth Also it is lawful for them to seeke honour and to mainteine their honour for the 3. Sam. 15. 16. 1. Kings 12. Dan. 4. 26. 5. 1. profit and sauegarde of the people and to holde them vnder feare least they shoulde fal away and reuolte And for to doe it rightly let them diligently take heede from seeking honor as did Absalom and as did Roboam Nabuchadnezer and Balthazer 29 He that is slowe to wrath is of great wisedome but heâ— that is of an hastie minde exalteth follie There are diuers in the worlde which wil count a man to bee a foole and an asse and to haue no heart when as they say he dares not looke a man in the face for to bee angrie immediatly and is not readie for to bee sodenly reuenged vppon him that hath done him wrong Wherein they shewe that they knowe not God nor his wayes or else do iudge God to be but a foole an Asse for from the beginning of the worlde hee hath beene outraged by man euen in such wise as hee hath deserued that God shoulde roote him out but hee hath shewed himselfe to bee slowe to anger and not onely then but also in al ages for hee hath not punished men so soone as they haue prouoked him to wrath against them by their transgressions rebellions but hath shewed himselfe to be patient gentle pitiful and merciful looking calling meÌ„ vnto repentance The Lorde The Lorde strong merciful and gracious slowe to anger and abundant in goodnesse and trueth c. The Lord is ful of Exo. 34. 6. Psal 103. 8. Esay 55. 7. Rom. 2. 4. compassion and mercy slowe to anger and of great kindnesse They which knowe the Lorde to bee such wil not count him a foole and an asse but wise prudent and discrete and they also would esteeme them to bee of great wisedome which followe the wayes of their Creator as Solomon doth heere when hee saith Hee that is slow to wrath is of great wisedome It is not without cause that he calleth this wisedome great for first of al it is giuen of God whose gifts we must not count of smal price litle worth and contemptible for there commeth nothing from him but is of great value and excellent and ought to bee esteemed highly Secondly wee haue the lustes of our fleshe which belong naturally vnto vs by the corruption that is in vs ane for this cause are very hard to bee tamed and therefore the wisdome requireth to be great which may ouercome them and keepe them vnder subiection otherwise we should burne with impatiencie and shoulde bee kindeled with anger and wrath and shoulde be violently caried with a desire of soden reuengement vpon those which do vs wrong or which are too good in our opinion as Cain was against Abel the Pharises against our Lord Iesus Christ the carelesse and dissolute against them which seeke nothing but their saluation Now not to be like vnto suche furious felowes Mat. 5. 44. Ephe. 4. 2. Col. 3. 12. let vs obey our Lorde who saith Loue your enimies and S. Paule Thus doing wee shal giue true signes that wee are slowe to wrath and that wee are of great wisedome not that it is lawful to desire to bee praised for our wisedome but that thereby wee shoulde giue example of gentlenesse meekenesse softnesse clemencie vnto our neighbours and shoulde giue them cause to praise GOD who maketh his giftes and graces to shine in vs. And yet let vs take heede from esteeming our wisedome to bee great as though there coulde be added but let vs knowe as the trueth is that wee greatly erre and haue great neede that God shoulde mainteine vs in wisedome and encrease the same in vs otherwise wee shoulde soone bee destitute thereof and should become amased and furious and in steede to shewe foorth great wisedome wee shoulde vtter and set foorth openly folly as though it were some great vertue for which it were laweful too seeke honour and glory Solomon doth signifie it saying But hee that is of an hastie minde exalteth folly as do now these madde and bransicke men which rise vp without any cause against the seruants of God They are not ashamed to haue their folly seene They are like Lions or Wolues roaring after the poore sheepe and yet woulde haue men beleeue that they haue a good cause and doe vertuously not to suffer themselues to bee gouerned after their appetite which seeke nothing but their saluation Heerein they so exalt folly that wee are compelled to see it except wee wil close our eies as doe their fauourers and nourishers which mainteine suche mad men in their wicked and malicious folly Besides this let vs note that if our wisedome bee required to bee shewed and not to bee marked with folly let vs be slowe to wrath and to be angrie with them which doe vs wrong without cause muche lesse shoulde wee sodenly despite and murmure against our good God when he doth correct vs but let vs patiently beare the crosse he layeth vppon vs seeing hee maketh vs beare no more then we haue worthily deserued moreouer that by this chastisemeÌ„t he seeketh not our hurt as doe men but our profites and saluation for by this he calleth vs vnto repentance 30 A sounde heart is the life of the fleshe but enuie is the rotting of the bones Man at the beginning was made to liue and not to die for first God saide Let vs make man like vnto our image c. And the Gene. 1. 26. 2. 7. Lorde God made man of the dust of the earth and breathed in his face the breath of life and the man was a liuing soule Heereof was the tree of life as a Sacrament And not onely hee created him for to liue but also to bee in felicitie and ioy as appeareth by that which is saide The Lorde also planted a garden in Eden c. Againe Afterwardes the Lorde saide It is not good that man should Gene. 38. 1â— liue alone c. And also this present life is not counted a life but a very bitter troublesome death except we liue with ioy gladnesse Now as we haue been created for to liue euen so doe we desire the same naturally and woulde not die but if followe the corruption of our nature wee cannot obteine our desire but must die Wee see how God giueth iudgement and sentence of death against Gene. 6. 7. 1â— al fleshe because that malice was great vpon the earth They which perished by the same senteÌ„ce receiuing the iudgemeÌ„t of eternal fire haue beene set foorth for an example to those which shal liue without reuerence and feare of God wallowing and delighting in this 2. Pet. 2. â— Luke 7. corruption And therefore Solomon desiring vs to

foolish doeth not so We are so couetous of honour and glorie that it grieueth vs at the heart to be counted fooles though we bee naturally such and cannot of ourselues become other Contrarily we are very glad when wee thinke that wee are counted wise or that wee can make ourselues beleeue that we are so And to mainteine vs in such reputation wee apply ourselues to doe goodlie things outwardly and which seeme to bee of great profit before the people either for ourselues or for our neighbours For seeing that men knowe not the thoughtes of man but as by the effectes which are shewed outwardly therefore we cannot bee counted wise of our neighbours except that we set ourselues to do or speake some things the which they may esteeme to proceede of wisedom after the sight of man iudgement of the flesh But commonly both we and they are deceiued in our estimation and iudgement as we may now know if we throughly consider what we were in thoughtes words and works when we were in that horrible darkenesse of ignorance vnder the tyranny of the Pope We thought then there was no wisedome in the world but there The holie Ghost doth teach vs by Solomon to iudge otherwise to witte that they which imparte knowledge so largely as they can and delight to make their neighbours partakers with them thereof that it may fructifie are wise when hee sayth The lips of the wise c. We cannot therefore boast ourselues to be wise because we are not so except wee bee liberal of our knowledge and doe gladly imparte it according to the state whereunto God hath called vs and are not enuious nor sory to see our neighbours to profit with vs of our industrie paine and labour and that they get by our meanes some knowledge or any arte for to knowe howe to spende their tyme in the seruice of God and of their neighbours that they may not bee vnprofitable But GOD must allowe our arte and occupation for there is no knowledge but that which God teacheth vs by his worde and that he alloweth therby Except he become our teacher and that he himselfe open the lippes of the wise for to spread abroade knowledge the worlde must needs bee filled with ignorance For the Lorde giueth wisedome Pro. 2. 6. out of his mouth commeth knowledge and vnderstanding Euen so although Solomon doth attribute the seede or spreading abroade of knowledge vnto the lippes yet is it not to say that knowledge cannot be imparted by no other meanes but by the lippes True it is that the worde of God out of which we learne al knowledge is taught by the lippes and that there is no knowledge but onely that which God teacheth and that the chiefe and most necessarie parte of knowledge is communicated by the lippes of the Pastours and ministers of the Churche but as they alone are not wise euen so also they teache not themselues alone al knowledge They which leade an holie and honest life occupying themselues faythfully in their estate vocation for to helpe their neighbours at their need do sowe knowledge though they should speake neuer a word with their mouthes Their manners and fashion of dooing their studies and exercises do speake and teache and so they shead and spread abroade knowledge according to the measure of the wisedome that God giueth them by his worde after the which wee must order all and must thereby guyde al things And to do the same the wise must speake and it is for this cause why Solomon sayth that the lippes of the wise shal spread abrode knowledge Heeretofore hee hath well shewed vs that knowledge may be opened communicated otherwise then by the lippes Euery wise man wil worke by knowledge Pro. 13. 16. but the mouth the tongue and the lippes are the principal organes and instrumentes for to set it foorth when they are moued of the hart therunto which is the seale of knowledge wisedom vnderstanding Solomon doth signifie it wheÌ„ he doth not simply say The lippes shal spread abroade but he saith The lippes of the wise shall spread abrode He doth signifie it againe when against the lippes of the wise he setteth the hart of fooles saying But the hart of the foolish doth not so And it is asmuch as if he did say forasmuch as the wise haue receiued and doe receiue knowledge into their harts minds they do spread the same abrode by their lippes But fooles do despise knowledge and instruction and therfore their hart which is voide of knowledge cannot leade the lips to spread abrode that knowledge which they haue not but they must declare and babble out follie whereof they be ful For to teache the which follie we need to spende much labour there about wee do but to much learne it for it is natural vnto al men It is not so with knowledge for the wise must labour much to teache it as Solomon doeth signifie heere when hee compareth it vnto seede For as the ploweman doth not sowe his good seede without paine and care and yet after his trauell it doeth not al prosper euen so although the wise be very careful to spread abrode knowledge yet doeth it not prosper Matt. 13. 3. as it ought to do experience teacheth it and our Lord doth giue it wel to vnderstande Let vs then vnderstande that Solomon comparing knowledge vnto seede doeth after a sorte accuse men of ingratitude because they despise the liberalitie of the Lorde which doth not spare to hide knowledge from them The foolish doe not nowe take heede thereof but heereafter they shal feele that they are not accused in vaine 8 The Sacrifice of the wicked is abhomination to the Lorde but the praier of the righteous is acceptable vnto him Men haue at al times holden a certaine manner whereby they haue made profession that they had some kinde of religion and that they woulde serue and honour God And this hath not onely beene obserued of the good but also of the wicked But God neuer accepted the seruice of the wicked as hee shewed vnto Caine and as Gen. 4. 3. 5. wee may gather of the Scripture when from the death of righteous Abel it speaketh not that any did serue God vntil that it saith That Seth had a sonne c. This is not to say that men tyl then did offer Gen. 4. 26. no sacrifices nor oblations as a seruice vnto GOD but that they were so corrupted that God did not accept their seruice and the multitude of the wicked caused that no man coulde easily discerne whether there were any Churche of God or no tyl Enoch was borne Euen so then wee may wel knowe that God allowed not the sacrifices of the wicked as also hee hath shewed in the time of Exo. 32. 7. Num. 16. 21 Psal 40. 7. Moses and hath likewise declared by his Prophetes Wee haue nowe Solomon which doeth pronounce it plainely when hee saith The

Iob. 36. 16. Psa 23. 5. 63. 6. 65. 12. Esay 55. 2. Iere. 31. 14. Pro. 11. 25. 13. 4. inwarde man whome Solomon laboureth by these sentences to frame otherwise they shoulde not bee notable Nowe that to make fat is taken for ease and prosperitie it is manifest enough in the holy scripture For I wil bring them into the land which I sware vnto their fathers that floweth with milke and hony and they shall eate and fil themselues and waxe fat 31 The eare that hearkeneth to the correction of Life shall lodge among the wise We wil not take the eare here for the corporal member which is so named nor harkeneth for the outward hearing only though it be verie profitable and necessarie for wee may see many of those which heare correction of life and yet doe not lodge amongst the wise but doe despise and flye them and some doe feare to meete them and other some doe hate them and persecute them diuers are sowne by the high wayes side But we wil take the eare for the vnderstanding and for the inward man and to heare for to receiue to get to obey In this sort there is no doubt but this sentence is generally true The eare that heareth or hearkeneth to the correction Mat. 13. 4. c. If we wil then be wise companions of the wise to be counted truely wise we must not chafe murmure despight nor stand against those which admonish reprooue and correct vs in the name of God and by his woorde but we must diligently heare the word of those which labour to amende and direct vs that they may draw vs away from death and leade vs vnto life They which chide correct and threaten vs are the organes and instruments of GOD for to quicken vs contrarily they which prayse flatter and dissemble to see our fautes are the organes instruments of the Deuil for to kil and slay vs. And therefore Solomon doeth attribute life vnto correction In this he doth shew vs that he which taketh vpon him to correct ought to doe it by the word of God the which only quickneth For this cause God willing to admonish rebuke his people by his Prophet Ezechiel doeth say vnto him Thou Eze. 3. 17. 18 19. 33. 11 shalt heare the wordes of my mouth And afterwards he sheweth him that if hee doe dissemble that death followeth after contrarily if hee did exhort them then life should followe both vpon him and vpon them which shoulde conuert As truely as I liue saith the Lorde God I desire not the death of a sinner We must be ware of the Popish corrections for they come not from the mouth of the Lorde but by the doctrine of the Diuel But if wee cast of suche filthines and corruptions and submit ourselues vnto the correction of life which is made vnto vs by the pure word of the eternal God wee shal dwel and lodge with the wise nor for a day or twaine or certaine yeeres but for euer for if we lodge in this world amongst the wise walking with them as wee ought wee shal followe them vnto the heauenly habitations and lodgings where is and shal bee their abiding for the very wise indeede haue no continuing Citie Heb. 13. 14. 11. 13. heere but they seeke for one to come They thinke theÌ„selues guests strangers pilgrimes in this world Therefore when Solomon doth promise vs a lodging among the wise hee doth closely exhort vs to forsake the worlde 32 Hee that refuseth instruction despiseth his owne soule but hee that obeieth correction getteth vnderstanding It is very necessary that wee shoulde bee careful for our soules because that through the corruption and malice of our nature they bee weake and giuen to euil wherevpon they easily goe to destruction and damnation But there are but a fewe which thinke vppon this necessitie and they thinke that they prouide wel enough for their soules if they gather treasure enough So doing they turne Luke 12. 16 16. 19. their backs vnto God who is the father shepheard of our soules they cast away his worde which is the spiritual foode fit meete and necessary for our soules the which is communicated by the holy Scripture inspired of God It seemeth vnto them that in reiecting 2. Tim. 3. 16. the yoke of the Lord they shal haue a mery time and shal be at their case making good chere after the fleshe In this sort they are deceiued if they thinke to haue care of their soules for they doe rather loose them as witnesseth the general flood and the ouerthrowing Luke 12. 20 16. 23. of Sodome and Gomorhe and of the two rich gluttons Solomon also doth signifie it saying He that refuseth instruction or which careth not for or forsaketh instruction or discipline c. When by these words he signifieth the destruction of those which cannot endure discipline and instruction and correction by the word of God hee sheweth also that they deserue to perishe seeing that in despising their soules they doe against nature For no man euer yet hated his owne fleshe If the soule bee not gouerned as it ought then must the whole man faile which beareth the life of the soule the which is mainteined by discipline instruction and correction Albeit Eph. 5. 29. then that no correction for the present seemeth to be ioyous but greeuous yet let vs not refuse the same seeing it bringeth foorth fruite afterwardes True it is that the Apostle speaketh of the chastenings that God sendeth vnto his children the which ought not Heb. 12. 11. to bee esteemed after the feeling of the fleshe who abhorreth the crosse and shunneth it as children doe the rod not knowing howe profitable it is for them to bee corrected But wee must haue respect vnto the ende to wit that the chastisments bring foorth righteousnesse for the crosse leadeth vs vnto the feare of the Lorde vnto a religious and holy life Moreouer the instruction or discipline which is spoken of doeth not stande onely in woordes but also in temptations afflictions and aduersities which it pleaseth God to sende vs. When the Lorde doeth lay them vpon vs wee must not refuse them through impaciencie murmurings and dispitefulnesse He woulde haue vs to possesse our soules in patience otherwise wee despise him the which is very vnwisely doone of vs as wee ought wel to vnderstande it for it is great foolishnesse for a man to suffer Luke 21. 19 him to perish The which they do that refuse instructioÌ„ for in despising their soules they forsake them and so they must perishe Solomon therefore by the despising of the soule sheweth the foolishnes and destructioÌ„ of them which care nothing at al for discipline Contrarily hee sheweth vs the preseruation and wisedome of those which willingly and gladly receiue al good instructions admonitions and corrections that are made to them and doe patiently suffer the

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

guideth his mouth wisely and addeth doctrine to his lippes For want of hauing wisedome surely printed in our heartes we are naturally inclined to speake at aduenture neither doe wee make any account to take heede for to speake well For this cause if wee bee reprooued for speaking euill and that wee can not deny it wee excuse ourselues to haue spoken it without thinking to speake it This excuse shoulde be true if wee did adde this woord well saying that we haue spoken euil without wel thinking of that which we shoulde haue sayde We cannot speake without thinking for first of al if we speake ioyfully it is because we delight therein and that our heart taketh pleasure so to doe And if wee speake angerly or sorowfully it is because that we are troubled in our heartes for the matter whereof we speake Secondly wee must not belye the infallible trueth the which sayth that from the abundance of Mat. 12. 34. the hearte the mouth speaketh Solomon hath wel shewed vs that some doe speake at aduenture and euil also through want of wisedome Pro. 10. 8. 13. 14. 20. 21. 15. 2. because he hath attributed it to the same Hee doeth shew vs the same nowe also when he saith The heart of the wise guideth his mouth wisely c. Hee sayth not simply and onely the heart but he addeth of the wise for the heart alone of it selfe is nothing woorth whervpon foloweth that it can do nothing that is ought woorth It must be reformed by wisdome for to guyde our mouthes well and prudently If then wee bee voyde of wisedome wee cannot speake as we ought but where wisedome is there shal bee a good woorde as Solomon doeth declare the same when hee addeth And addeth doctrine to his lips That is to say that the hart of the wise doth teach his lips how they ought to be opened for to speake wel or that the hearte of the wise by his lippes teacheth other and giueth them doctrine These twoo senses are diuers but they agree wel together for a wise man also doeth them both and the second is not without the first 24 Fayre woordes are as an honie combe sweetenes to the soule and health to the bones The fleshe reioyceth and is pleased when a man is praysed and flattered it alloweth well of the woordes that are vttered as hee thinketh none coulde speake better to him nor vtter any thing which should please him more but howe long soeuer it be they which listen and giue their eares vnto such prayses and flatteringes shall feele that insteede they thought to eate honie they haue eatengal and that in steede of drinking some sweete liquor they haue drunken vinegre and insteede of hauing health they haue beene taken with death As Adam and Eue which beleeued the serpent as Roboam which beleeued his yong counsellers and as the children of Israel which cleaued vnto the false Prophets which preached to them peace when the Prophets of God did foretel them the greate miseries and calamities that were at hand Solomon also doeth Pro. 5. 3. 4. giue it vs to vnderstand The Papistes also shall feele what the woordes and preaching of their Friers are I haue sayde expresly that the fleshe and sensualitie doeth wel allowe of flattering words and not that they are so indeed Solomon doeth well shewe it when he doth giue vnto fayre woordes three titles which agree with the woordes of God The first is that they are likened vnto the honie combe the second that they are sweete vnto the soule the thirde that they are health vnto the bones For that which is proper vnto the woorde of the Lorde cannot agree with the woordes which come both from the diuel the flesh and it were a great blasphemy to attribut vnto them such fayrenes Nowe that these titles belong vnto the woordes of God the Scripture doeth shewe vs. The lawe Psa 19. 7. 119. 103. Pro. 4. 20. 21 22. of the Lord is perfit conuerting the soule c. Howe sweete are thy promises vnto my mouth yea more then hony vnto my mouth Wee will not then say with the worldlinges O howe wel is that spoken when men talke of matters pleasant to the flesh albeit that the woordes seeme to be of God and spoken of deuotion True it is that the gracious and gentle woordes of freendes are very fayre and are profitable as well to the soule as to the bodie when by them we proceede as God teacheth vs by his woorde and not when some haue respect onely to please men and to winne their fauour and good will 25 There is a way that seemeth right vnto man but the yssue thereof are the waies of death As it is not without cause nor vnprofitable that Solomon repeateth the sentence woorde for woorde that hee set in the fourteenth chapter and twelfth verse Euen so ought wee to bee carefull to meditate the same and therein to beholde our corrupt nature which followeth his fantasie and good intent turning away from the path that GOD teacheth vs by his woorde also to beholde therein our destruction that wee may labour to auoyde it 26 The person that trauelleth trauelleth for himselfe for his mouth craueth it of him There is none except he be impudent or blockish which doth deny that wee must beare the yoke of the Lorde willingly yet do we al naturally deny it not by woord but indeede For God hath layde payne labour and trauell vppon our backes and yet wee loue rest ydlenes slouthfulnes as wee are conuinced by our conscience and the rich worldlinges doe shew it when they liue after the pleasure of their fleshe making themselues beleeue that it is laweful for them to take their ease delightes and pleasures without applying themselues too some honest and profitable vocation for because that they haue abundance of goods for to liue without doing ought they would thinke it too vile and bace a thing for their maistership and worship to set hande to woorke or to giue themselues to some vocation wherin they might get some mony or serue their neighbours Al that serue and are hired either for a yeere or from day to day and doe not their worke so carefully and faithfully in the absence of their Maisters as in their presence either bee it in presence or in absence doe make no account to doe their worke wel do also shewe it And albeit that diuers euen of those which are not taught in the worde of God bee very earnest and stoute at their worke yet is it not to say that they worke willingly but it is because they loue themselues and desire to gaine something for their profit Solomon doeth signifie it saying The person or soule that trauaileth c. Or that most commonly they feare to haue nothing put in their mouthes and to eate The reason that Solomon giueth doeth shewe it when hee sayeth for his mouth craueth it He sheweth that it commeth not of

Wherefore let vs take good Deut. 6. 13. Esay 58. 7 heede from making ourselues beleeue that wee bee great and noble but let vs walke in al feare carefulnesse and reuerence and let vs folowe the commaundementes and admonitions of our God Rom. 12. 10 13. 7 Phil. 2. 2. and of his seruants 4 The woordes of a mans mouth are like deepe waters and the well spring of wisedome is like a flowing riuer If wee haue neuer so little good feeling with good affection wee desire to knowe and to vnderstande howe wee shoulde rule ourselues for to please God and bee fruiteful and profitable vnto our neighbours and woulde bee very sory if our vnderstanding failed vs but wee neede not to feare the same if willingly wee yeelde vs Disciples and schollers of our Lorde hearing them whose mouthes hee hath indued with wisedome for too instruct vs for as wee finde alwaies something to drawe out off hollowe and deepe waters and riuers abounding with waters euen so in resorting to wise men and diligently hearing them wee shal neuer want doctrine but shal haue abundance and grow in wisdome and in al spiritual and necessary blessinges Nowe also Solomon vseth the foresaide similitude for to Prou. 1. 5. shewe vs the same when hee sayth The woordes of a mans mouth are like deepe waters and the welspring of wisedome is like a flowing riuer Wherevpon let vs first note that when the doctrine the graces and giftes of the holy Ghoste which are communicated vntoo vs by the mouth of the wise are compared vnto hollow and deepe waters vnto great and flowing riuers out of the which it is lawfull for euery man to drawe freely the saide spiritual blessinges are freely giuen vnto vs as it is plainely and openly declared when Esay 55. 1. Ioh. 4. 10. 14 the Scripture speaketh of gifte and of giuing And thus must not they which haue wisedome and chiefly the Ministers of the woorde of God be niggardes of this water when they haue it in all abundance and that they labour not to enriche Iohn 7. 38. Mat. 10. 8. them selues by the communication of their owne wisedome but let them be contented to liue by their woorke Secondly let vs note that though the sluce be set open that we make no account of the water that runneth through for the abundance thereof yet it is very necessary Euen so though that the worldlinges and carnal men doe despise the graces and giftes of the holy Ghost yet without them they shal perish Albeit then that the holy Ghost doeth display and vnfolde his graces in diuers sortes and abundantly yet it is not to say that wee must contemne them or loath them Thirdly let vs note albeit that Solomon sayth simply of a mans mouth without adding eyther good or wise or righteous or learned yet ought it to be so vnderstood as he himselfe doeth shew it when he addeth and the welspring of wisedome is like a flowing riuer For out of the mouth of fooles vnrighteous and wicked commeth nothing but myre and durte and not water And also none is woorthie to be called a man except that in his speech hee sheweth that the image of God where after hee was created is not altogether blotted out in him The which the wicked wil not nor cannot doe but by their woordes they shewe that they haue the marke of the diuel their father Let vs vnderstand therefore that for to shewe ourselues men indeede our woordes must be as cleare and cleane water And for to doe this let vs obey Saint Paule Fourthly let vs note that the vse of the doctrine and of the Sacraments ought to be continually in the church and those that are placed doctours and pastours in the same ought to doe their office so Ephe. 4. 25 5. 3 carefully that they should content and satisfie the thirstie people with the woord For if we must quench bodily thirst through charitie by a more strong reason ought we to refresh the thirstie soules and that that which the Prophet saith may be fulfilled In the wildernes shal waters breake out and riuers in the desert and the drye â—say 35. 6. 7. 44. 3. grounde shal be as a poole and the thirstie as springes of water in the habitation of Dragons c. Fifthly let vs note that wee must diligently thinke vppon that which we must speake for if wee speake at aduenture insteede of drawing of cleere water we shal draw puddle And therfore it is not without cause that Saint Iames woulde haue a man to be slowe in Iam. 1. 19 speaking and hastie in hearing 5 It is not goood to accept the person of the wicked to cause the righteous too fall in iudgement Man loueth himselfe so much that he is naturally enclined to seeke his profit and for to doe the same he laboureth sometimes to be at the commaundement of those whose displeasure hee feareth sometimes he fauoureth those whom he thinketh wil bee profitable vnto him and sometimes he beareth with those to whom he thinketh he is beholding standeth bounde albeit that he is conuinced in his conscience that they are wicked and that hee cannot be mainteined of them except he doe wrong to other yet hee ceaseth not to haue this affection and to doe wrong vnto his neighbour against his conscience Amongest such people the most pernicious are the iudges and gouernours of the lande which are led with flattering woordes and desire to be commended and praised which are led with ambition and vaynglorie and which are couetous coueting to get riches for to haue credite and to bee mightie For this cause Solomon hath alreadie rebuked them and nowe againe he reprooueth and accuseth them when hee sayth It is not good c. Wherein he speaketh like vnto Moses and vnto other Pro. 17. 15. 23. 26. Exo. 23. 1. 2. 6. Scriptures alleaged alreadie heere before which serue vntoo the greater condemnation of the wicked which beare fauour and regard their like for to depriue the iust of his right For though the Scripture did make no mention that such kinde of dealings are wicked yet is there not so wicked a man that is not conuinced naturally seeing that al iudges would be esteemed that they doe iustice and iudgement and if they had any iust cause or quarrel they could tel well howe too condemne those which shoulde make them too loose it 6 A fooles lippes come with strife and his mouth calleth for stripes Seeing that iniquitie doeth couer and close the mouth of the Pro. 10. 11. 32. 11. 9 12. 6. wicked and the mouth of the wicked speaketh frowarde thinges and the hypocrite hurteth his neighbour with his mouth The talking of the wicked is to lye in waite for blood and a foole spreadeth 13. 16. 14. 3. 15. 2. 28. 16. 27. abroad follie and in the mouth of the foolishe is the rodde of pride And

nearer then a brother We commonly say it is a good thing to haue friendes and that one ought to preferre theÌ„ before al worldly treasure for it is an easie thing to recouer goods but not so easie to obtaine friends And therfore if one be careful to keepe his temporal riches and to maintaine himselfe thereby by a farre greater reason ought he when he hath friends to keepe them wel and maintaine himselfe with them in amitie being at their commandement not in wordes onelie but indeedes also and trueth Solomon speaketh so when he saith The man that hath friends c. Heerein he regardeth that God in his lawe hath not giuen his commandements for a smal time by the which hee teacheth vs that which wee ought to doe to our neighbours and howe wee shoulde maintaine ourselues in amitie with them Wherefore let vs not thinke that Solomon speaketh heere of table friends of plaie fellowes or other dissolutions and wicked conspiracies But hee speaketh of the friendes which haue learned by the worde of God to loue and for his loue doe loue He sheweth it when hee yeldeth a reason why one shoulde mainteine himselfe in friendship and that hee saieth There is a friend c. Table friendes are not so surely conioyned but they may be easily separated by the least occasion that can be But it is a harde thing to make those friendes which loue together in God and by his worde to leaue one an other for they are brought to loue together by the holie Ghost which is a band indissoluble And so although carnal brothers fal out and forsake one an other yea although they lift themselues vp one against an other euen to the death notwithstanding they that loue in the trueth although they be not naturall brethren yet they haue a sure and stedfast coniunction Insomuch that they loue as muche or more in aduersitie then in prosperitie And so it is saide that in a matter of neede one knoweth his friend Our Lord Iesus Christ hath shewed vs by proofe that thus we ought to loue The xix Chapter 1 BEtter is the poore man walking in his integritie of life then he that abuseth his lippes and is a foole HEere Solomon hath no regarde to speech which is an easie thing and wheretoo the wickedest wil accord in woorde to the ende to get credite and to be accounted wise but if wee weigh more neerely the affections thoughtes opinions and phantasies of men which are verie harde to rule and gouerne wee shal knowe that Solomon saieth not so without great cause for as it is daily seene the poore man is in coÌ„tempt and out of fauour with al men and be there neuer so much wisedome prudence or foresight in him yea although it plainly appeareth yet is he reiected as vnprofitable and persecuted as a wicked person And they which doe this wil persuade themselues they doe wel although the ordinarie talke goe quite contrarie But men for the most part speake as birdes in a cage not vnderstanding what they say nor receiuing fruite or benefite thereof And thus while the lyers deceiuers flatterers backbiters sowers of false doctrine and false opinions shal haue the vpper hande and be reputed honest eche one shal desire to resemble them because they are welcome and muche accounted of So see wee wel that not without great cause Solomon saith The poore man in his c. Hee knewe wel that we had neede of such aduertisement because there are verie fewe which make account of pouertie and muche lesse of simplicitie and purenesse Pouertie also is a thing which of it selfe ought not to be esteemed it ought to the ende it may bee of some value to be ioyned with a good conscience For this cause Solomon hath wel foreseene not to say simply The poore man is better c. but he addeth Walking in his integritie and purenes for it is that which maketh the poore man being nothing worth of himselfe to be founde profitable and good without the which he that is poore can not but annoy and hurt offende and endamage but when hee is accompanied with integritie hee contenteth himselfe with his estate and calling and wil bee right sorie to offende any man either in woorde or deede stil desiring to doe profit and pleasure to his neighbours And thus Hee is better then he that abuseth his lippes c. For hee that is suche a one not onely is vnprofitable but also noysome and hurtful As Solomon expresseth it saying Hee is a foole For as often it hath bene said he calleth him foole which is giuen to doe hurt and delighteth therin And herein hee sheweth that the peruersitie of the lippes proceedeth from the follie or wickednesse of the heart And therfore shoulde wee laye away our wickednes and walke in integritie the which is ours onely because it is giuen vs from God and therein let vs delight Let no man builde vppon his owne goodnesse although Solomon say Walking in integritie Besides this let vs note that when Solomon setteth the foole abusing his lippes a contrarie to the poore man walking in his integritie hee tasketh the riche worldlinges of follie which is the wickednesse of the heart whereby they depraue and abuse their lippes wherewith they speake in pride and malice and giue licence to their owne appetite to speake against God and their neighbors Then to the ende we merit not to be tasked with such wicked and foolish persons let vs loue integritie and walke in the same procuring in all our woords and actions the honour and glory of God and doing truely to our neighbours euery thing as wee woulde they shoulde doe vnto vs so that wee may say I haue beene vncorrupt before God and haue kept my selfe from offending him I haue lifted vp my heart to thee In thee my God haue I trusted If wee walke thus what pouertie or affliction soeuer wee Psal 18. 24 26. 1. haue wee shal want nothing for the Lorde God is our Sunne and Buckler The Lorde spareth no good from them which walke in innocencie Not because our owne righteousnes deserueth Psal 84. 12. it For although Dauid after recital how God assisted him saith The Lorde hath rewarded mee according to mine owne righteousnesse c. Psal 18. 17 21. Notwithstanding hee trusted not in his owne integritie but in God onely as hee sheweth it Note we also that according to the foresaide exposition when Solomon saieth That the poore man is better c. hee speaketh of the goodnesse of the conscience of maners Psal 18. 3. 31. 13. and behauiour as wel in worde as indeed and wil that for this goodnes the poore man be esteemed and preferred before the foole be hee neuer so riche and mightie As also God preferreth him But the opinion of some men is that Solomon prayseth more Psal 34. 11 Luk. 1. 51. 6. 20. Iam. 2. 5. the condition of the poore man then of the foole and

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

humble ourselues to our superiours and yeeld them that obedience which is due to them by Gods appointment Thus doeing if they bee not tyrants wee shal profite by them and although they bee tyrants yet God wil not let our obedience to bee in vaine and altogether vnprofitable but wil make that what inhumanity or crueltie soeuer they execute against vs yet shal they not deuoure vs as the Lion doth the pray which hee holdeth in his pawes and wil make vs prosper and liue at our pleasure as hee shal see expedient One may see this in Pharao king of Egypt and the children of Israel in the wicked kings of Iuda and Israel in the Prophets The second is that Kings Princes and Superiours are aduertised of their dueties which is That they ought to be mooued to wrath and anger and rore like Lions in threatninges condemnations and punishments towards the wicked which liue disorderly in dispraising and blaspheming God and his worde and in iniuring and offending their neighbours Contrariwise they are aduertised that they ought to be pleasant gracious courteous towards the good to keep them from iniuries and outrages of the oppressions and violences of the wicked as the deawe keepeth the grasse from the heate of the Sunne And as the deawe maketh the grasse to grow and augment so kings and superiours of the earth ought to bee careful to make the simple iust and the innocent prosper and principally according to the soule in rooting out of their countrie al reprochful persons and being careful to cause that GOD haue audience by preaching of his woorde and that good order bee kept without exception of persons and true religion obserued Moreouer let vs consider that if God woulde that wee shoulde bee suche towards our superiours it behoueth vs to bee farre more humble and reuerent towardes him for hee is king of kinges And if hee appoint vs superiours and commaunde them to bee rigorous or gentle according as occasions serue wee ought to vnderstande by farre more reason that he is such a one towards men as hee declareth to vs in his worde Who desireth a more ample declaration then hee hath set downe in the sixteenth Chapter verse 10. vntil the ende of the 15. verse 13 The foolish childe is the fathers sorowe and a brawling wife is a continuall dropping It liketh not many fathers to watche and warde their children and to keepe them vnder to learne them to bee wise They haue this foolishe opinion that they shoulde let them doe as pleaseth them because being younge they may spende the time merily and liue without melancholie They thinke that if one should presse them to vnderstande wisedome so soone they woulde bee leane and pensiue dul and blockishe and not haue a quicke wit to thinke say or doe any thing pleasantly nor shewe themselues lustie gallants or mery companions as they ought And therefore such fathers despise God his word and are also the cause that their children are mockers and contemners of al iustice and holinesse and so they sinne against the holy Gbost For this cause they receiue their paymeÌ„t of care which they haue had to entertaine their children in folly and wickednesse whereat they bee greeued and much vexed as they wel deserue They haue graffed the tree with euil graffes and therefore they eate the fruite of anguishe and sorow Solomon expresseth it wel saying The foolish childe is the fathers sorowe Hely hath proued this notwithstanding it is not to say that if fathers be afflicted receiue griefe by their children who are not wise that it proceedeth alwaies 1. Sam. 2. 3. 4. Gen. 26. 34. 35. 28. 8. 9. of the fathers negligence for behold Isaac who hath beene grieued with the follie of his sonne Esau Beholde also Dauid afflicted by his sonne Absolom Solomon reproueth not here only the fathers which do not their dueties to teach admonishe correct and chastice their children in time to make them renounce follie and giue themselues to wisedome but hee sheweth also to the foolishe children that they are disobedient and rebellious to the commandement of God which wil that the childe honour the father and mother which is not only to make them some signe of reuerence by gesture of the bodie or by woordes of the mouth but that they be indeede humble and obedient to their fathers and mothers doing them honour and reuerence without faining assisting them carefully and being wholy at their commandement in the Lorde as they are bounde and as the holie Scripture teacheth them in many places and as it hath bene treated of heretofore in diuers pointes But the foolish childe in steede of dooing this good and honour to his father and mother doeth displease them woorke their woe and hinder and endamage them as Solomon sheweth when hee saieth The foolishe childe c. And heerein hee giueth to vnderstande that the childe that is suche a one is to be holden vnwoorthie to liue vpon the earth and that Magistrates according as the lawe commaundeth ought to put too their hands and punish him yea with death And although men doe not their duetie therein yet God which is iust wil not leaue suche iniquitie vnpunished but wil worke his horrible vengeance and most terrible iudgement vpon suche a childe Wherefore insomuche as wee loue our children let vs chastise them betimes and that it be not long of vs that they shunne not that ruine Solomon also sheweth that fathers and mothers ought not to esteeme it a thing of smal value or litle importaÌ„ce that their children are fooles but to account it a great misfortune and greefe Not so muche for the damage and dishonour they haue thereby as for the zeale of the glorie of God and edification and saluation of their children for they ought to preferre this aboue al temporal riches Of foolishe children hath bene spoken heeretofore Solomon addeth And a brawling wife c. Although brawling and contentious wiues and which lift vp their voice on high to iniurie and offende Pro 10. 1. 13. 1. 15. 1. 5. 20. 17. 21. 25. their husbandes and neighbours thinke not that they doe il because they haue this as a custome which they haue incurred either by lightnesse or pride not regarding to render due honour and obedience to their husbandes and humblenes and humanitie as they ought to their neighbours neuertheles their brawlinges are most hurtful and cause of great ruine and destruction Although one prooue it but too muche yet Solomon leaueth not to shewe it when hee compareth the brawlinges of a woman to the couer of a house which is so broken that when it raineth the water droppeth in on the planckes and walles and rotteth them so that the house is readie to fal and maketh great ruine and destruction So when women are giuen to contention and brawling they are cause of great euil as is daily prooued but besides this proofe one may

them athwart maketh some to falhere and other some there so that they cannot rise againe euen so is it meete that they ouerthrowe and destroy the wicked And as in the time when they fought and went to warre with waggons or chariottes they ranne the wheeles ouer the bodies of the enemies which were smitteÌ„ down to the grouÌ„d to bruze theÌ„ to the end that they should not reuiue again so kings superiours ought to bruse the wicked to the ende they haue no more power to doe euil to any body Hee that woulde vnderstande by the wheele any kinde of torment that the Iewes vsed it woulde be no inconuenience For the rest when Solomon threateneth so the wicked of being dispersed and brused let vs vnderstande that hee warneth vs too flie from wickednesse and to giue ourselues to wel doing according as God commandeth it in his lawe and according to the ordinances of our Princes and superiours which are wise and prudent and which seeke not but that God be serued and honored according to his worde and their subiects liue in peace and good vnitie togither 27 The lampe of the Lorde is the soule of man searching all the inward partes of the belly The lampe that is cleere and shyning serueth to many vses first to guide them that walke by night in the darke and to make them see their way to the intent they goe not astray nor smyte themselues against any thing or fal into any ditch or caue Secondly it giueth light to them that are locked in darke prisons wherein they see neither Sunne nor moone And for these twoo purposes it is as it were halfe a life to them that vse it for those that are or walke in darkenesse are as it were halfe dead Thirdly it serueth to finde things hid in holes in the darke Now that which the lampe doth outwardly and corporally the worde of God which liueth raigneth in our harts by the holy Ghost doeth the same in wardly and spiritually And therefore the scripture calleth it Lampe or light attributeth to the word the things aforesaid and this is not without cause for of ourselues we are and walke in darknesse of ignorance not knowing what we haue to doe and it conducteth vs. Thy woorde serueth for a lampe to my feete and as a light to my Ps 119. 105. 130. Rom. 7. 14. Eph. 2. 8. Ps 19. 8. 9. pathes Of ourselues we are dead being seruants slaues to sinne and death and the worde lightneth vs freeth vs and quickneth vs. Of ourselues wee are hypocrites and cannot nor wil not knowe that which is in vs. But the woorde discouereth and reuealeth the things that are hid in the depth of the heart And so it is not without cause that Solomon saith The Lampe of the Lorde c. For as the soule giueth life to the Iohn 8. 31. 32. 16. 8. Heb. 4. 12. Deut. 27. 26. Gal. 3. 10. body so the word of God maketh man quicke and principally when man by faith cleaueth to his promises For by the lawe wee are accursed and condemned in so much as wee cannot accomplishe it but wee liue and are saued by the assurance which wee haue in the promises for the innocencie obedience iustice and holinesse of Iesus Christ are imputed to vs. Neuerthelesse wee ought not to separate the lawe from the promises For were it not Rom. 5. 18. 19. 1. Cor. 5. 21. Deut. 30. 15. Leuit. 18. 5. Rom. 3. 20. our corruption and naughtinesse it were to vs a cleere lampe to reioyce and quicken vs as one may see Also it searcheth well the inwarde partes of the bellie when it discouereth to a man the malice of his hart For by the lawe it is giuen to knowe sinne 28 Mercy and truthe shal preserue the king and with louing kindnesse his seate shal be established For as much as kings haue not one onely duetie towardes al their subiects indifferently but it behoueth theÌ„ to handle the wicked after one sort the good after another For this cause the holy scripture giueth them now one instruction and now another to the end that they may knowe how to render euery one his deserts We haue seene heretofore that when Solomon would encourage kings against the wicked hee hath attributed to them rigour seueritie crueltie and to make them meeke and gentle towardes the good he Prou. 16. 14. 19. 20. 2. Prou. 16. 35. hath attributed to them mercy and benignitie And nowe againe he warneth kings of their duetie towardes the good when he saieth Mercie and trueth c. And therewithal hee sheweth them that to raigne and beare rule long tyme and without resistance it is not meete that they vse tyrannie and crueltie disceyt or disloyaltie but that they bee merciful and true Benignitie regardeth principally the subiectes For they are willingly induced to loue their superiours and obay them freely when they see them gentle curteous pitiful and that they are more inclyned to mercy then to rigour and seueritie Trueth also regardeth the subiects For it is not meete that Princes vse fraude to their subiects but that they defende and keepe both them and their goods faythfully Notwithstanding one may say that trueth hath respect principally to them abrode with whome Princes haue any thing to practise For if they wil raigne peaceably and without contradiction it is meete that they keepe faythfully their promises and that they seeke no way to breake the fayth promised neither by disceit nor violence or any other meanes towards them with whome they haue to doe if one wil say that mercy regardeth men and trueth God I wil notwithstande them for it is necessary that kinges serue God in trueth according to his worde eschewing al thinges contrary to the same and making it bee kept of their subiectes as much as in them lyeth to the ende that God bee honoured as hee requireth And also as it is so that they holde the seate of God who is iust and true in al his iudgements it is meet that they iudge with iustice trueth without respect of persons or couetousnesse of giftes and presents and that they repulse the lyars flatterers talebearers and backbiters punishing them and destroying them with all false witnesses Thus doing they shal be preserued and established in their thrones as the good kinges haue tried it Pharao hath not vnderstoode this same neither hath hee beene preserued but after many plagues hath beene destroyed in the waters of the Sea one may ioyne Solomons sonne who woulde not handle his people gently If therefore kinges and princes wil not come to the like condition let them not lift vp their heartes ouer their brethren but let them followe the meekenesse of Moses Iosue Dauid Iosias Ezechias such others which haue been preserued and haue established their Deut. 17. 20 thrones by benignitie and mercy And because it is not most commonly profitable for the people to change their

striue against him Note wee also that when the toppe of the house whereupon one endureth great heate and alteration in the sommer and great colde in the winter is preferred before the company of a brawling woman howe riche or noble soeuer shee bee women are warned to walke warily in al humilitie and obedience and be gentle pleasant and louing as they are taught to bee in many places of the scripture which haue bene sometimes heeretofore alledged 10 The soule of the vngodly wisheth euil and his neighbour shal finde no fauour in his sight There is none but hee woulde be esteemed an honest man but in the meane while al as it were haue their harts enraged their affectioÌ„s poisoned their desires replenished with raÌ„cor hate with strife wil to reuenge their determinations and enterprises ful of inhumanitie and crueltie of outrage violence and oppression of murther and homicide Solomon knewe mans inwarde wickednesse to be such that they had neither feare nor knowledge of God Iere. 17. 9. but despised al correction and scorned thereat And therefore hee complaineth saying The soule of the vngodly wisheth euil This is not that he coulde sounde the harts and pearce the inwarde cogitations for that appertaineth to God onely But hee had this knowledge of the desires and affections as also wee may haue by the fruites which proceed therof Hee seeth howe the wicked haue no pleasure to doe workes of mercy nor vse charitie towardes them which haue need necessitie therof but rather to doe them al the wrong that they can not sparing them any more then a hungry Lyon when hee hath caught his pray Solomon expresseth such euil fruites and complaineth thereof saying And his neighbour shal finde no fauour in his sight or shall obtaine no mercy or shal not be spared The Hebrewe tongue importeth al these three senses in one worde and yet there is no contrarietie although there bee diuersitie Also the innocent are diuersly despised and ill handled of the vngodly who wil not once lende them a good looke nor vse any courtesie towards them but rather vse them as cruellie as they can inuent Knowe we moreouer that Solomon taxeth heere the hypocrites principally which counterfeit Saintes and Lambes either by ceremonies or by words or by other deeds and gesture by the which they seeke to intrapp them which are not wel aduised and to oppresse them to make their profit by the losse and damage of others 11 When the scorneful is punished the ignorant taketh better heede and when the wise is instructed hee wil receiue vnderstanding Because this present sentence hath beene alreadie handled wee Prou. 19. 25. wil note only that the repetition heere made is very necessary to the end we may learne to regarde neerely the punishmentes which happen to the wicked either by the iudges mouth or by warres or by other meanes which they thought not vpon And that these punishements serue to schoole vs to the ende wee may feare to despise with obstinacie and stubbornesse the instructions admonitions and reprehensions which are made to vs and the good counsels and aduisements which are giuen vs by the woorde knowing that wee cannot haue too many examples to aduise vs and bring vs in feare For wee are so foolishe of our owne nature that easilie wee are persuaded and drawne to followe the wickednesse of mockers and despisers of al holinesse and religion On the other side wee cannot be so wise but wee shal haue greate neede to increase in knowledge and vnderstanding And we ought to take heede not to thinke nor say that wee haue ynough and that no man hath to doe to instruct vs. 12 The iust man instructeth the house of the wicked But for wickednesse God ouerthroweth the vngodly Although the vngodly persecute the iust as though they had deserued it and despise to take example by their godly conuersation and although they reiect al good doctrine as vnprofitable or hurtful Notwithstanding the iust which is iust indeede looseth not his courage he ceaseth not to shewe himself a mirour of holy life nor to teache the wicked counselling them and correcting them accusing them and threatening them with the wrath and vengeance of God and condemning them as worthy of the horrible iudgements of God Solomon signifieth this when hee saith The iust man instructeth the house of the wicked Hee speaketh not so without good proofe for hee was in the time of the Prophetes who were of an vnstained life and sound doctrine and ceased not to teach admonish correct and threaten the wicked according as God commanded them And afore that time there were many iust men which had done the like As Noe which was a iust man was Herauld of iustice and condemned the worlde One may heere set downe Abraham Lot Moses Iosue others which were before Solomons Gen. 6. 9. 2. Pet. 2. 5. Heb. 11. 7. time After whome also there were many other iust men and amongst the rest the Apostles of our Lord Sauiour theyr successors which haue liued holily and purely administred the worde And because in the Hebrew tougue one worde hath diuers significations some for instruct say consider wisely And it is wel said for it is very conuenient to regarde that which the wicked doe and to take heede thereof that we consent not to their woorkes but rather reprooue them thereof And also of that which happeneth or shal happen vnto them to the ende we enuie not their prosperitie which is of no endurance and after the same they are in perpetuall miserie Other say to make prosper as Abraham made the king of Sodome to prosper and Iacob Laban God caused Ioseph to make his maister to prosper But although one instruct the wicked although Gen. 14. 16. 30. 29. 39. 2. one consider the state of his house to seeke to refourme it although one make his goods to fructifie prosper Neuerthelesse because he despiseth the word and is puffed vp with pride and addicted to all wickednes for this cause nothing profiteth him but all the goods that hee getteth be they spiritual or temporall turne to his destruction which if it be not in this worlde God ceaseth not to reuenge it at last as Solomon expresseth saying But for wickednes God ouerthroweth the vngodly Heere Solomon sayth nothing but the wicked haue prooued it at al times and doe prooue it yet Also the Lawe and the Prophets are ful of such threatninges But although the wicked are woorthie of no good and that they are threatned destruction Neuerthelesse it is not lawfull for vs to wishe them euil much lesse to woorke them the same but rather to desire their welfare and chiefly the health of their soules we ought to instruct them and shewe them the way of health and not to bee affraide of loosing our paines for when wee beare the worde of truth vprightly we are a good smel to the Lord. Thus dooing God wil

with malice and wickednesse and shewing it in their conuersation with the which they are wel pleased And vsing themselues in this sorte they florish and prosper in outwarde apparance they haue their desires and wishes and liue at their ease as it is seene and hath beene alledged by the scriptures Contrariwise they which are wise indeede and folowe righteousnesse haue often miserie and calamities whereby it commeth to passe that they are tempted too doe as the foolish and wicked doe to haue part of their prosperity But Solomon sheweth them that if by the wisedome of the hearte they will speake of righteous thinges as belongeth to them they ought not to obey such temptations saying Let not thy heart be enuious agaynst sinners Heere Solomon teacheth vs in briefe that which Dauid treateth amply in the. 37. Psalme wherein wee haue to note that to be enuious against sinners is in regarding their temporal prosperitie to be agreeued at our owne miserie and not to care what wee doe so we may attayne to their ease and doe as we thinke they doe And so vnder this worde of enuie or zeale or affection wee vnderstand that Solomon comprehendeth the prosperitie of the wicked and signifieth that they are happie according to the outwarde apparance for why one seldome enuieth the poore and miserable neither coueteth to be in their estate but rather detesteth them flyeth their companie as much as is possible For it seemeth that one shal come thither but too soone Also by this worde Enuie or affection Solomon sheweth that hee speaketh to them which are miserable according to the worlde for they which are at their ease thinke not on other mens estates to desire them except they bee vnsatiable gluttons which knowe nothing what they ought to doe Note wee secondly when hee putteth the feare of the Lorde against euuie or zeale that they which suffer theÌ„selues Prou. 16. 6. to bee caried away by such enuie or affection haue no feare of the Lorde for by the same they withdrawe themselues from euil And when one desireth to prosper as the wicked doe there is no euil whereto he giueth not himselfe to come to his desires And when after hauing spoken heere afore of the wisedome of the heart and speach of righteous things hee admonisheth vs to the feare of Lorde hee sheweth that if wee doe not feare the Lorde wee are voide and naked of all wisedome and righteousnesse and although it bee necessary and that otherwise it cannot bee but the feare of the Lorde is permanent yet neuerthelesse when Solomon addeth Continually hee saith no superfluous thing but expoundeth to vs more clearely the true nature of the feare of the feare of the Lorde and sheweth vs that if wee feare the Lorde truly wee shoulde continue in wisedome and righteousnesse And although according to the outwarde apparance sinners floorishe and prosper and that miseries assaile on al sides them which feare God as though they shoulde perishe without redemption and that there were no ende of their calamities Notwithstanding those which feare the Lord haue an hope of the which they shal not be frustrate 18 For surely there is an ende and thyne hope shal not bee cut off Albeit the sense be very true that the calamities of the iust men which feare God shal haue ende and that without al fault as one may confirme it when Solomon saith And thyne hope shall not bee cut off Yet notwithstanding it is no inconuenience to say that Solomon yeeldeth a reason why one should not enuie sinners when he saith For surely there is an ende c. The cause why one is enuyous against sinners is because at al times hee hath seene them prosper and yet seeth them and it seemeth that they shal doe so stil But there wil be an end and that shortly as Psal 37. it is wel declared vnto vs. Wheretoo Solomon accordeth saying For surely c. Which thing might wel afray sinners and make them loose their courage if they had any sense at all For if there bee as it is very true an ende of their prosperitie it followeth that they perishe without redemption seing that all their endeuour is in that which is of no indurance And so the ende shal be taken heere for depriuation of al prosperitie as also one may vnderstande it when Solomon putteth the hope of the iust a contrary to the ende and saith That it shal not be cut off When hee attributeth hope to him which feareth God he sheweth that those which walke in doubt distrust are nothing worth although they make a faire shew of holinesse and iustice as doe those which feare God by the commandements of men He sheweth also that it is the common vse of them which feare God to haue afflictions in that that hope is ioyned Esa 29. 13. Rom. 5. 3. 4. 8. 25. Iam. 1. 2. 3. to patience which proceedeth of tribulation What afflictions then soeuer happen vs let vs bee patient And our hope shal not bee cut off For dooing so wee shal not bee of the number of the wicked which are threatened to bee cut downe as the grasse but wee shal be borne anewe of seede incorruptible which shal remaine for Psal 37. 2. 1. Pet. 1. 23. euer 19 O thou my sonne heare and bee wise and guide thyne heart vprightly in the way When our wisedome and vnderstanding consisteth not but in the worde of God as hath often beene saide and as it hath beene Deut. 4. 6 alledged It is not without cause that Solomon inuiteth ech one of vs to heare desiring that by hearing we may become wise And that we may be the more careful to obay him hee is not content to say Thou whosoeuer thou art heare but O thou my sonne heare In calling eche one of vs his sonne hee sheweth his greate charitie towards vs. And by the same he presseth vs to giue him our hearts inclyning ourselues to folowe willingly his admonitions and instructions Hee sheweth also with what affection Pastours and Ministers of the Church ought to beled towardes the Lords flock which is that they beare themselues as fathers towardes their children so to leade them the more easily to the obedience of the word As S. Paule likewise doeth it in many places He wil that hauing heard we become wise for he saith And be wyse As hee hath admonished vs heeretofore And afterwardes that by this wisedome wee doe our duetie as wee ought to doe For hee saith And guyde thy heart vprightly c. And so wee vnderstande that the worde is not preached vnto vs to liue in negligence and ydlenesse but that by the same hauing learned to bee wise wee may bring foorth the fruites of wisedome which is to guyde ourselues vprightly in this worlde yeelding God the honour which hee asketh vs by his lawe and dooing pleasure and seruice to our neighbours according as hee commandeth vs by the same See heere the way in

them IT is a temptatioÌ„ which greatly presseth the feeble and weake to desire the estate and condition of the wicked when the poore faithful see theÌ„selues in affliction and to bee as it were a despising and mocking stocke of men and as the filth and skumme of the worlde And therfore they haue great neede to be often admonished to be patient as also the holie Ghost is verie carefull to doe it in many places of the scripture as hath bene alledged heretofore and it is not yet long ago since this matter was treated of Yet notwithstanding Pro. 23. 17. for al this Solomon knowing that wee haue great neede to be awaked and restrained from suche temptation letteth not to admonishe vs of the same saying Be not thou enuious c. Those which hee called sinners hee nowe calleth according to the maner of his speech men of malice or euil men Wherin one may see that the sinners of whome he hath spoken are not those which sinne by ignorance or infirmitie or by lightnesse and vnaduisednes but which of set purpose giue themselues to doe euil and are so attached with wickednesse that al theire delight is therein wee must not be enuious against suche men nor desire to haue alliance or felowship with them but rather flying them as a deadly pestilence it behooueth vs to haue our heartes set on the feare of the Lorde al the day long and by the same to be content with our estate be it poore or be it riche happie or miserable If suche sinners and men of malice or wicked men haue temporal prosperitie it is not of a good and iust getting but rather by rauine and outrage because they haue payned molested their neighbors by wrongful wayes as by fraudes vsurie theft processe and by other vnlawful meanes Solomon expresseth it briefly when he saith 2 For their heart imagineth rauine and their lippes speake molestation Because the faithful ought to loue iustice and benignitie and indeede if we be true faithfulles wee wil continually meditate iustice and benignitie whereto our wordes and our woorkes shal bee conformable and we wil hate the contrarie and flye from it For this cause Solomon yelding vs a reason why wee should not be enuious against euil men nor keepe company with them attributeth to them an heart infected with euil thoughtes and wicked affections when he saieth That their heart imagineth rauine And as they thinke wickedly so they execute it as Solomon signifieth by the words of the lippes saying And their lippes speake molestation For as the wicked speake in wronging and threatning the innocent so also they are ardent to pursue and put in practise their wicked thoughtes and determinations and their threatnings if they meete with no lets which keepe them from it If hauing regarde to this reason wee be not carefull to participate of the prosperitie of the wicked nor make no account of their familiaritie and acquaintance but flye from them giuing ourselues to meditate the lawe of God for to folowe it and continue in the same wee are blessed and our prosperitie shal be of long Psal 1. 3. continuance whereas that of the wicked shal passe away lightly This is amplie expressed throughout al the 37. Psalme When wicked men imagine rauine and molest others they think to aduance themselues and it seemeth them that by this meanes they shall make a good house and heape great riches together which shal be woorth much to them whereby they shal haue their pleasures and delightes But they are muche deceiued as the foresaide Psalmes shewe it and as was seene by experience at the flood and in Sodom and Gomorra in the land of Canaan and in Babilon And one seeth also if he haue the patience to looke on it that not only the goods of the wicked perishe but also they themselues vade and vanishe away Wherefore if wee wil haue goods which shal tarie by vs and a house wel builded firme and stable wee ought to restraine al our senses from follie and wickednesse and giue ourselues wholie to thinke and folow that which God teacheth vs by his word which is our wisedome and vnderstanding Thus dooing wee shal prosper in houses and wealth which shal be of great value and pleasure for as Solomon sayeth consequently 3 The house shal be built by wisedome and established by prudence 4 And by science shal the chambers bee filled with al riches precious and pleasant For from the beginning God hath made al by wisedome and continueth to gouerne and guide and also to establishe al thinges Pro. 3. 19. 20 8. 14. 28. 2. Sam. 7. 11. Psal 127. 1 Deut. 28. 30 31. 32. by the same This was wel giuen to vnderstande by the Prophet Nathan to Dauid saying And the Lorde sheweth thee that the Lorde wil builde thee an house Also Dauid hath wel vnderstoode it as hath beene clearly shewed Moyses gaue this wel to vnderstande to the children of Israel when hee pronounceth the blessings of the Lorde vpon the obedient and curses vppon the rebelles and amongest other places when he saieth Thou shalt builde a house c. It behooueth vs therefore to giue ourselues to wisedome by the obedience of the worde And when wee haue goods not to attribute them to our owne industrie and wisedome nor to our owne desertes For as wee can not merite that God may giue vs wisedome so can wee not deserue that which commeth thereby Wherevpon ensueth that wee haue to acknowledge that al commeth from the liberalitie of our father and for the same giue him continual thankes 5 The wise man is mightie and the man of knowledge fortifieth his vertue It seemeth that the fooles and wicked which are giuen to rauine and molestation are mightie and strong because that according to outwarde apparance they doe what they wil and haue suche authoritie that there is none which can nor dare resist them And contrariwise it seemeth that there are no kinde of people so weake nor so miserable and abiect as the good and wise are As they themselues are tempted to thinke also when they regarde not but that which is present before their corporal eyes But withdrawing ourselues from suche regarde which is false and deceiueable wee ought to beleeue in the spirite of al trueth which speaketh to vs by Solomon and saieth The wise man c. And so hee teacheth vs that wee ought not to constitute our power and might in thinges which are present vnto vs corporally but in the wisedome and knowledge which wee learne by the worde For also Solomon saieth not the man simplie who of himselfe can not bee strong and fortified But the wyse man and the man of knowledge As if hee saide It is by wisedome and knowledge that a man is strong and encreaseth more and more in force not bodily force which is a verie smal thing but force of the spirite which consisteth in constancie and patience which surmounteth al mundane

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

naturally bee aduaunced and appeare great to the ende that by this meanes wee may maintaine ourselues and enioy our enterprises and attemptes Adam woulde haue beene lyke to God The giants got themselues Gen. 3. 6. 11. 1. Sam. 18. 8 2. Sam. 15. 16. 17. great renowme The sonnes of men began a great building to purchase fame and make themselues mighty Saul seeing himselfe despised was angry and to maintaine his greatnesse conspired against Dauid Absolon coueting after the Kingdome wrought treason against Dauid his father And al these heere haue thriued very ill with their ambition and pryde And because Solomon knewe wel that we feared the harmes to the which yet neuerthelesse we went not but rather ran headlong as furious and enraged by our rashnesse and boldnesse by our pry de and haughtinesse of stomacke for this cause hee seeketh to despoile vs and withdrawe vs from al ambition and induce vs to humilitie and make vs loue it when he saith Boast not thy selfe c. There is none of vs but naturally hee hath a Kings heart worldly and carnal which seeketh to bee praised exalted and redoupted and wee striue to preferre ourselues before our neighbours and couet to bee afore them in honour and glorie Solomon thinketh not such a nature to bee good which is so ful of pryde and loftinesse and wil that wee preuent one another in honour esteeming euery one more excellent then ourselues He sheweth vs this wel when teaching vs in general to humble ourselues towards our neighbours he nameth but kings great men Because those are they which ought to be preferred aboue al men if we huÌ„ble not ourselues vnto such personages we wil easily despyse the others For this cause we are admonished to bee subiect to al humane order for God be it to the King as a superiour or to gouernours as sent by 1. Pet. 2. 13. 14. him c. There are very fewe that thinke wel of this that Solomon saith here thinke nothing better then to exalt theÌ„selues striue to make themselues fellowes with Kinges and great men of the earth And it seemeth that if they should recoyle and playe the cowards and bashful fellows then men would make no more account of them then of sots and idiots But to the ende wee resemble not such men but like wel of this sentence to withdrawe vs easily from al ambition pride and arrogancie Solomon sheweth vs what it is that we ought to preferre esteeme as most profitable for vs when he saith 7 For it is better that it be saide vnto thee come vp hither theÌ„ thou to be put lower in the presence of the prince whom thine eyes haue seene Here at first viewe it seemeth that Solomon teacheth vs onely a modest and humble ciuilitie but in taking this sentence so we giue it not that excellencie that belongeth to it wherefore we ought to vnderstand that vnder the word of humble ciuilitie hee striueth to print in our heartes the true spiritual humilitie by the which wee are guided to humble behauiour modest countenance Our lord Luk. 14. 7 Iesus Christ doth the like Neuertheles our Lord Iesus Christ nor Solomon condemne not the first places howe high soeuer they bee but the ambitious affection as the Euangelist sheweth it wel when hee saieth that Iesus told the bidden guestes a similitude to beware howe they chose the first place at the table c. Now to allegorisate this sentence otherwise by the Minor it would be to no edificatioÌ„ Let it suffice vs that the holie Ghost inuiteth vs here to true humilitie to the ende that being lowly of heart in this world we may be at last exalted which thing we shal obtaine if we be of the same affection that the Publican was Luk. 18. 1â— 8 Goe not foorth hastily to strife lest thou know not what to doe in the ende therof when thy neighbour hath put thee to shame They that are haughtie of courage doe quickly begin strife with their neighbours And therefore it may seeme that to bring vs to concord Solomon hath sought to roote out of our hearts pride and ambition to plant in them true humilitie which coÌ„sisteth chiefly in hauing God in great admiration and reuerence we may feare him and obey his wil according to his woorde and that wee lift not ourselues vp against our neighbours deeming ourselues more excellent and worthie then they that we be not folowers of the Pharisee Solomon I say hauing tolde vs of suche humilitie commeth by good order to speake of concord when he wil not that we striue saying Goe not foorth hastily to strife c. Wherein hee describeth vnto vs the manners of a stout and vnaduised man and which hath too hotte a blood They that are suche hearing the least word that is to their displeasure goe out into the streete straightway to scold and chide with their neighbour or to arest him to the law and trouble him Of such people the worlde is ful as one may see daily So that one may wel complaine of al nations as Saint Paule did of 1. Cor. 6. 6. 7. the Corinthians Brother hath processe against brother c. Solomon describeth also the perplexitie wherein they fal which are hastie to strife vnaduisedly which is that they whome they wishe yl too are often Superiours and obtaine the conquest and so make these rashe fellowes abashed ashamed and confounded so that they knowe not what they shal doe In making suche discriptions Solomon seeketh meanes to withdrawe vs from al mutinies seditions strifes and debates for to bee put to shame is a thing which we feare Not that it is the principal cause that should withdrawe vs from being hastie to strife For the principal cause is and ought to be the feare of the Lorde and nexte the charitie which we owe to our neighbours But Solomon in this case speaketh to vs as to men which feare more their domage then God and loue their worldly honour better then their neighbour If wee wil wel shunne suche perplexitie and confusion let vs folow the counsel that Iesus Christ giueth vs Agree with thine aduersarie quickly whilest thou art in the way with him Mat. 5. 25. 26. 9 Debate thy cause with thy neighbour reueale not the secret of an other man Men are naturally so hot of blood and so cholerick and furious that if it seeme them that their neighbour hath done theÌ„ any offeÌ„ce although it bee light and secrete incontinently they rage in publike and sounde as it were a Trumpet to giue to vnderstand to others that those haue offended them greatly and seeke not but to defame their neighbour sowing wordes of reproch here there against him And because this dealing is contrarie to humanitie which wee ought to haue in great estimation For this cause Solomon willing to moderate our choler admonisheth vs that if wee haue to do with our neighbor about

Is lyke a Dogge returning to his owne vomit Wherin we haue to note first of al that it is not without cause that hee calleth men foolishe for from the beginning he hath forsaken his Creator from whom commeth al wisdom Now if for this cause he merite to be called foole by a more reason hee is wel worthie of this name when hauing bin instructed in the word of truth which is the true wisdom he returneth to his follie for in so doing he apostateth reuolteth from wisdom to whom afterwardes he cannot haue recourse For those which once haue bin lightened and haue tasted the sweete word of God if they fal again it is vnpossible that they should be renued by repentance c. Secondly we haue to Hebr. 6. note that although God haue eternally reprooued the folish which apostate and reuolt from wisedome and that the first cause of their apostacie is eternal reprobation yet neuertheles God ought not to be so blamed in no wise for their apostacie For it is the foole which beginneth his follie afresh as Solomon sheweth it c. Thirdly note we that although the elect of God after being called to the knowledge of the trueth commit follies either through wickednes or by ignorance or fragilitie yet neuerthelesse they begin not their follie afresh as we may see it here when Solomon compareth the foole which beginneth his follie a newe to the Dogge which eateth that which he hath vomitted for there are none but the reprobate which are like to such dogges For although such dogges after receiuing again that which they haue vomited do not return to it again euen so the reprobate being gone backe from the holie commandement which they haue receiued doe neuer returne by repentance But the elect of God are not denied repentaunce as the scripture doth witnesse in diuers places and as there are therof diuers examples and their last state is better then the first for they obteine forgiuenesse of their sinnes by the precious blood of Iesus Christ but the reprobate lye stil wallowing in their filthinesse and are like not onely vnto dogges but also vnto swine which after their washinges 2. Pet. 2. 22. do returne to wallow in the myre Therfore when we are deliuered from the filthinesse of the world through the knowledge of the word of God let vs see that we accomplishe our saluation in Mat. 12. 34. 32. Hebr. 6. 4. 10. 26. feare and trembling for if we returne vnto our foolishnesse sinning against the holie Ghost we can not obtaine forgiuenesse of our sinnes 12 Seest thou a man wise in his owne conceit more hope is of a foole then of him We naturally do desire to be wel esteemed and accounted of amongst our neighbours would haue men to hope wel of vs. This desire is good coÌ„meÌ„dable so that in attaining the effect therof we behaue gouern ourselues in the feare of God reuerence of his worde with humilitie and modestie towardes our neighbours and that we may truely protest with Dauid Lorde I am not high minded I haue no proud lookes c. For if we thinke to set foorth ourselues Psal 131. 1 and to bee esteemed as being wise and able enough to win reputation not needing to bee admonished nor rebuked and that wee bee so puffed vp with our worldly and carnal wisedome that wee can abide no admonition nor correction wee depriue ourselues of al good reputation and are in the way to bee counted woorse then fooles which are so corrupted that they haue no minde nor desire after wisedome nor to get reputation And indeede they which thinke themselues wise enough are worse to be corrected and reformed then fooles which are vtterly voyde of wit and reason Solomon doeth so pronounce it saying Seest thou c. This thing hath beene prooued as the scripture sheweth The Scribes and Pharisies thought themselues iust and wise and thereby remained obstinate and hardened and woulde not receiue Iesus 1. Cor. 1. 30 Mat. 3. 7. 9. 9. 12. 3. 15. 13. 21. 31. 23 13. Luk. 7. 29. 15. 1. 2. 16 14. 15. 19 2. Pro. 3. 5. 6. 7. Rom. 12. 16. Esai 5. 21. Luk. 16. 15. 1. Pet. 5. â— 1. Cor. 3. 18 19. Col. 3. 12. Phil. 2. 3. Christ who of God is made vnto vs wisedome But the Publicans and whoremongers did confesse their follies and wickednesses and repented their sinnes beleeued in Iesus Christ receiuing him for their redeemer and Sauiour but those Scribes Pharisies which were wise in their owne conceite scorned him refused him and persecuted him vnto death For this cause are they sharply rebuked threatned and condemned the tolegatherers whoremongers are comforted and receiue hope to be saued Therfore if we would that men should conceiue a good hope of vs let vs folow that which Solomon doeth teache vs saying Trust thou in the Lorde with al thine heart and leane not vnto thine own wisdom c and S Paule saieth Be not high minded c. Otherwise though the world were dazeled with our pompe and faire shew yet should wee be litle the better for it for we can not deceiue God which resisteth the proud abhorreth the high minded and curseth the arrogant Wee see therfore that it is verie necessarie for vs to folow the aduertisements of Saint Paule If any amongest you seeme wise let him become a foole in this world that hee may be made wise Moreouer let vs note that when Solomon saieth More hope is of a foole then of him c. This is no more to say that he alloweth folishnes to cause vs to continue therin then when S. Paul saith that where sin abouÌ„ded Rom. 5. 20. there did grace more abouÌ„d he alloweth not sin neither would he haue vs to coÌ„tinue therein that grace might abound otherwise Solomon shoulde builde that which hee had destroied and destroy that which hee had builded Let vs vnderstande then that Solomon compareth him which praiseth himselfe and wil not suffer too be admonished with him that suffereth himselfe to bee caried away of his vnbrideled concupiscences and yet doeth presume nothing of himselfe whome hee calleth foole and pronounceth that wee ought rather to hope for the amendment of such a foole then of him which thinketh himselfe to bee wise And thus he doth closely admonish vs to forsake our foolishnes that meÌ„ may not hope in Pro. 22. 1 vaine of vs and that we should obteine good fame and renowme the which is more to be desired theÌ„ great riches And thus we may desire it so it be done without ambitioÌ„ onely seeking the glory of God and the profite of our neighbour and not to be praised therefore Mat. 6. 23. and to be made a wonderment for to bee worshipped as doe the hypocrites whom Iesus Christ taxeth 13 The slouthfull man saith A Lion is in the way a Lion is in the streetes

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

Thirdly the people felt it by experience in the tyme that Ioseph gouerned in Egypt also vnder the reignes of Dauid Iosias and Ezekias they haue knowne it and nowe where the righteous doe rule bee it eyther in the Churche or in the ciuile pollicie the people are very happy and so they reioyce For to reioyce after this sorte is to haue the possession of the thinges for the which wee ioy Contrarily to lament them when Solomon addeth But when the wicked are in authoritie it is to be depriued of prosperity to be in misery trouble to go vnto ruine destruction Otherwise the present sentence could not be verified For the worldly carnally minded do not delight that the righteous shold multiply or haue domination but they reioyce when the wicked which are their like doe growe in number beare the authoritie They cannot taste the prosperitie they haue vnder the reigne of the righteous euen as the children of Israel when Dauid Iosias Ezekias other righteous reigned As they haue wel shewed when they confessed not the blessings and graces that God bestowed vpon theÌ„ when such men ruled and when they triumphed during the reigne of the wicked as if they had won al. They were accursed not knowing that the wrath of God was kindled against theÌ„ his vengeance prepared for to destroy them Let vs therefore vnderstande that we haue good cause to be glad when we are ruled by righteous men for therin God doth shew vs that he loueth vs fauoureth mainteineth vs. And when he giueth vs wicked rulers we haue cause to sigh and lament and to confesse that we haue grieuously offended and therefore that God reiecteth vs to destroy vs except wee returne vnto him Let vs also vnderstande that the principal of the world are admonished to giue themselues vnto righteousnesse whereby they handle the wicked rigorously and sharpely and the good gently and softly that their subiectes may liue vnder them in peace and therein to reioyce not after the desires of the fleshe but after God and that they which haue to ordeine Magistrates let them diligently and straightly looke of what conuersation they haue bene from their youth that they bring not in suche wicked men as were Pharao Saule Roboam Achab and other wicked vnder whome the people suffered much as the holie histories doe witnesse And if in the common wealth and administration of the ciuil pollicie we ought to be thus careful to choose good men by a stronger reason then must we haue regard vnto the Ecclesiastical ministrie where the gouerning of soules is required which are farre more precious then the bodie and the goods For the wicked Prelates by the tyrannie of their traditions and inuentions doe greatly torment mens soules and so do make them to lament and sigh first of al in this worlde secondly in hel But the good and faithful Preachers of the pure truth do coÌ„fort the children of God assuring them of their saluation as they are commaunded to doe And the people which haue suche Ministers ought to reioyce as they are Esai 4. 1. 52. 7. admonished to doe 3 A man that loueth wisedome reioyceth his father but he that feedeth harlots wasteth the substance Solomon hath saide before that the wise sonne reioyceth the father and nowe he saieth A man that loueth c. Wherein hee Pro. 10. 1. sheweth that wisedome is meete for euerie age and also that olde age exempteth not vs from the duetie that God requireth and commandeth that wee should giue vnto father and mother the which Solomon doth not now name yet his intent is not to exclude her but it is only to auoide prolixitie and tediousnesse For he laboured to giue vs quicke short sentences without any derogation to the commaundements of God And this is not without cause that hee sheweth not onely vnto children but also vnto the aged that suche is their duetie towardes fathers and mothers to wit to bee giuen vnto wisedome to loue him not onely with worde but with deed learning thereby to leade an honest holie righteous and vpright conuersation by the which God may be honoured and our parents succoured in such sort that they may reioyce haue cause in their children of praising God and to giue him thankes For for the greatest part when men are aged they persuade themselues that they haue nothing to doe to obey their fathers and mothers indeed they cast off and reiect the fatherly yoke Some thinke their fathers and mothers liue too long as did Absolon who persecuted his father 2. Sam. 15. Gen. 9. 22. 4. 8. 26. 34 35. 28. 8. 9 to death Some againe doe scorne their fathers as old dreamers and doaters as did Cham vnto his father Noe. Other some worke wickednesse for to grieue and vexe their fathers and mothers as did Cain who slue his brother Abel and as Esau who tooke wiues for to vexe his father mother They that desire the libertie of the fleshe and which by pride arrogancie do reiect the fatherly yoke count themselues valiant and not to be fainte hearted and doe count them doltes which perseuer and continue in the obedience of fathers and mothers but contrarily the holie Ghost pronounceth that they are wise and doe loue wisedome and so haue no faint heart neither are doltes but strong and valiant for they can wel tame their carnal and vnbridled lustes Solomon doeth shew it vs briefly By louing of wisedome For whosoeuer loueth wisedome is also againe loued of her and shee instructeth him in al knowledge and vnderstanding and armeth him with counsel discretion with power and constancie with modestie sobrietie and temperancie shee decketh him with chastitie and shamfastnesse Solomon doeth shewe this same when against louing of wisedome hee setteth to feede or to entertaine harlots and against reioycing of the father he setteth wasting of the substance saying But he that feedeth harlots c. Vnder feeding of harlots hee comprehendeth al maner of vntemperancie as pompes sumptuousnesse gluttonies and drunkennesse daunces and games and other dissolutenesse whereby wee are ledde to make excessiue exspenses and to spoyle muche substance vnprofitablie and to the hurt of other the which is not to reioyce him but rather for to vexe him and to bring him sorowe Let vs also note that reioycing of the father is by wisedome to mainteine him and to preserue his goods and to feede him therewith or if he haue no substance that the sonne should learne to bee a wise stewarde of that which hee possesseth so that hee may helpe the necessitie of his father Solomon had good regarde heereunto when he saide not He wasteth the substance of his father but generally and indefinitely he saith He wasteth the substance For where the fathers and mothers want the children are bounde to bestowe their owne substance for to succour them Diuers doe vnderstande by wasting of the substance the loosing of

the goods and waxing poore as the prodigal sonne And after this sense a man doeth reioyce his father when hee behaueth himselfe honestly in his hoshold and Luk. 15. that he is contented to spend sparingly and where it is lawful necessarie and profitable For also fathers and mothers are naturally glad when they see that their stocke keepeth a good house and do prosper and moreouer the fathers and mothers help forward their children so much as they can to make them grow prosper are more careful therof then to teach them the feare of God and loue towardes their neighbours the which notwithstanding is the chiefest point for to lead them to loue wisedome Furthermore let vs learne that if the fathers and mothers wil haue true ioye of their children they ought to be careful to nourish them to bring them vp in the doctrine and learning of the Lorde as Saint Paule doeth admonishe them thereto If the Magistrates also wil reioyce of their subiectes let them not suffer dissolutenesse and wastful spending Likewise if Ministers wil reioyce of the people that is committed Ephe. 6. 4. vnto them let them not dissemble their follies 4 A King by iudgement mainteineth the countrie but a man receiuing giftes destroyeth it They that haue kingdomes rule and Lordship that haue credite authoritie and power that haue administration preheminence and gouernment in their countries and ouer any people doe much desire that their subiectes should not breake foorth and rebel but to liue peaceablie vnder their iurisdiction would that their countrie shoulde flourishe and prosper vnder their obedience But there are verie fewe Lordes that knowe howe by what meanes to mainteine their countrie in such estate Some thinke that by haughtinesse and pride by crueltie and oppression they should reigne ouer their subiectes and hold the countrie in their obedience Some labour to gather riches and to take of al hands to be wondered at of the people because of their great substance and to the end that none should dare doe any thing against them and they thinke that being riche they haue enough wherewith to reuenge and to defend their countrie against them that woulde inuade and assault the same and also to tame and order them who by rebellions vprores seditions and treasons would reuolt from their obedience subiection And in the meane while they passe not though the weake bee oppressed as fatherlesse children widowes strangers they neither reuenge nor mainteine their cause but are giuen to flatterers to mealemouthed men to players to iesters and to suche as can make them passe their time merily and also to them that labour too corrupt them by giftes and by presentes And so dooing they will in no wise yeeld vnto them which in the name of the Lord and by his word do declare that they ought to do iustice and iudgement And because that in this maner they are rebels not to men only but to God also who commaÌ„deth theÌ„ to iudge iustly for this cause in steed of mainteining Exod. 23. 2. Leui. 19. 15. their countrey they destroy it For because of their wickednesses the Lord who is Iudge of the worlde whoÌ„ no man can resist doth take vengeance of them spoiling and destroying their country as in the time of Noe the earth was corrupted before God and filled Gen. 6. 11. with extortion and for this cause hee destroied the worlde by the flood In the time of Lot Sodome thought to defende herselfe with pride oppression and other abhominations but God knew wel enough howe to take vengeance The children of Israel were defiled with like iniquities yea more horrible as it is reproched vnto Gen. 18. 19. them by the Prophetes that they exceeded the abhominations of the Gentiles and Infidels and amongst other places they are sharply rebuked in the 1. Chapter of Esai and in the 16. Chapter of Ezechiel Eze. 16. and in the 5. Chapter of Ieremie Euen so could God wel destroy them as it is seene by the holie histories Nowe forasmuche as God is righteous and doeth iudge the worlde hee wil not therefore spare that people from punishment wherein there is no iudgement albeit he seeme to prolong the time dissemble the matter Wherfore let the Lordes Rulers of the earth which desire to mainteine their countries yeelde themselues obedient vnto the lawe of God let them submit themselues to the Lorde let them doe iustice and iudgement in rendring the right to whom it belongeth and deliuering Deut. 17. 18. Psal 2 10. 82. 3. the poore weake from the violence of their oppressours Solomon in fewe wordes doeth teach them this same saying A King by iudgement mainteineth the countrie Hee sheweth also what people we ought to place in the gouernment of a countrie and that they which labour by giftes and presents to win the fauour of their Superiors and Magistrates are deceiued and beguiled for by suche meanes they thinke to make their profite but because they labour to hurt their neighbours and to destroy them their owne wrong shal light vppon their owne heades and thus they destroy themselues as they shal one day feele come it early come it late Furthermore let vs note that the Kinges Princes and Superiours of the earth ought to offer themselues to defende those that are iniured and oppressed and to deliuer them otherwise they doe no iudgement and that they which suffer oppression ought not to reuenge themselues but to haue their refuge vnto iudgement and without being ledde with desire of vengeance For it is not lawful to aske the helpe of superiours for to hurt our neighbours but to the ende that we may liue in peace obteine that which is ours 5 A man that flattereth his neighbour spreadeth a nette for his steppes They that vse sweete and flattering words to their neighbors and vphold them in whatsoeuer they say labour by this meanes to be welcome vnto them to gaine something by them not caring whither they doe any pleasure or seruice to them whom they flatter or is profitable for them yet neuerthelesse they persuade both themselues them whom they flatter that whatsoeuer they do and say flatteringly they doe speake it for their pleasure seruice But wheÌ„ they know wel they lye they are conuinced in their conscience that they goe about nothing els but to beguile deceiue theÌ„ whom they flatter euen with a most dangerous deceite which bringeth death as Solomon doeth signifie By the nettes that they spread for his steppes whom they flatter For as the bird that is taken in the net is in danger of death euen so they also which beleeue flatterers fal into great perils to wit either into shame reproche and euill name or into losse of goods or friendes or losse of life Our first father Adam beleeuing and obeying the flattering speeches of the deuil fel not onely into reproche and losse of goods but

so farre as they are our enemies wee must not Leuit. 26. Deut. 27. 28. Psal 5. 5. Psal 139. 19 Mat. 5. 44. hate them but loue them Nowe albeit that vpon good cause the wicked are abhominable vnto the iust that the wicked ought to be conuerted and to labour to please both God the iust which are of a good and vpright conuersation by the which they bende vnto edification for to set the wicked in the way of saluation yet the wicked are hardened and become obstinate in their malice and doe delight therein so that of vice they make vertue and of vertue vice and in steede that they shoulde loue the iust that giueth them good example and to doe them honour and to reuerence them they abhorre them as Solomon saieth adding And he that is vpright in his way is abhomination vnto the wicked Hee speaketh here according to experience For Cain had not slaine iust Abel if hee had not hated him and abhorred him Abraham Isaack and Iacob were yl intreated of the inhabitantes of the lande of Canaan because they hated them Lot suffered the like of the inhabitantes of Sodome Moses Dauid the Prophetes Iesus Christ his Apostles were abhorred of the wicked also the wicked haue thought to doe good seruice vnto God by killing the iust as stil at this day they persuade themselues in persecuting them which professe the name of Iesus Christ But forsomuch as in so doing they iustifie the wicked and condemne the innocent cal euil good they are therefore cursed Esai 5. 20. 23. The xxx Chapter The wordes of Agur the sonne of Iaketh 1 The prophecie which the man spake vnto Ithiel euen to Ithiel and Vcal ACcording to the Hebrews the fourth part of this booke beginneth at this place and after the opinion of Aben Ezra Agur was a man that liued in the time of Solomon which walked in righteousnesse experte in knowledge and honourable amongst those of his age and for this cause King Solomon hath inclosed his woordes of wisedome into his booke and that Ithiel Vcal were wise men that were the companions or Disciples of Agur. But R. Leui the sonne of Gerson saith that it seemeth or it is thought howe SolomoÌ„ was named Agur because of his words or sentences which he hath comprised in this booke that Agur signifieth a gatherer together and that he did name himselfe the sonne of Iaketh Howsoeuer it be the wordes which are set downe hereafter are called a Prophecie or charge for their excellencie and conteine verie graue sentences and of great waight 2 Surely I am more foolish then any man and haue not the vnderstanding of a man in me Whosoeuer he be that speaketh either Solomon or an other hee speaketh of himselfe in great humilitie though hee was indewed with great giftes and graces and hath vttered excellent sentences to the great edification of those which consider and lay them vp as they ought Diuers saints though they knewe that God did greatly esteeme them did not yet boaste of their greatnesse and excellencie for to tread downe others vnder them but they haue shewwed great humilitie Abraham might wel knowe howe greatly Gen. 12. 13. 15. 17. 18. Gen. 18. 27. 23. 7 Act. 7. 25 Exo. 4. 10 God esteemed him by the promises that he had made him and yet he pronounceth no excellent thing of himselfe but nameth himselfe pouder and dust and also doeth humble him before the Hethites Moses knewe also that God woulde giue deliuerance to the people of Israel by his hand and yet he confesseth that he is not sufficient Dauid knewe that God had caused him to be annointed king ouer the people of Israel and yet he submitteth himselfe vnto Saule who was reiected of God Afrer that the Lorde had declared vnto Hieremie that he had appointed him a Prophet hee humbleth himselfe saying he was a childe Saint Paule knewe that the Lord had counted him woorthie to be his Apostle and yet he confesseth that hee was not woorthie to be called an Apostle And notwithstanding that these holy men haue thus humbled themselues they haue not ceased to shewe themselues excellent in following boldely and manfully their vocation and doing their office duely Moreouer also though the personne that speaketh heere knowing what hee was himselfe doe greatly humble himselfe saying that he is more foolish then any man Yet for to explicate what he meaneth by foolishnes he addeth that he hath not the vnderstanding of a man and for more ample exposition saith consequently 3 For I haue not learned wisedome nor attayned to the knowledge of the Saintes And yet for all this he hath a spirite gorgiously decked with knowledge both humaine and diuine and sheweth himselfe very wittie and of a settled and discreete minde by the sentences and woordes that shal followe heereafter And therein he teacheth vs that our owne mouthes shoulde not prayse vs as Solomon hath Pro. 27. 2. admonished vs. Hee teacheth vs also that what giftes graces and vertues soeuer wee haue wee shoulde not extol ourselues aboue our neighbours by contenrion and vaineglory but that through humblenesse of hearte we shoulde esteeme an other man more excellent then ourselues as wee are admonished thereof Phillip 2. 3. For albeit that wee must esteeme the giftes of God that are in vs and to make them shine by good doctrine and holy conuersation yet must wee thinke they are not giuen vs for to boast of them nor to extol ourselues aboue our neighbours but to labor to set foorth the glory of God and the saluation of our neighbours Wee shoulde not then presume to haue of ourselues any humane wisedome or knowledge of the saintes that is to say of the worde of God and knowledge thereof the which may bee called Knowledge of the saintes for diuers causes Frst of al because that God giueth the knowledge of his word vnto his elect whom he sanctifieth and separateth froÌ„ the filthines and pollutions wherevnto the wicked and reprobate are giuen And by this worde are they sanctified and made saints Iesus Christ doeth wel shewe it saying Sanctifie them by thy trueth c. Secondly it may bee called the knowledge of the saints that is to say Iohn 17. 17. of holy things for there is nothing that maketh vs to be giuen vnto an holy life pure and cleane conuersation but only this word by the which God declareth vnto vs his wil which is the rule of al hones Thirdly it may be called the knowledge of saints that is to say of heaueÌ„ly things because it bringeth vs to haue our coÌ„uersation in heauen by faith and hope and at the ende to haue perfect possession thereof Wee shal not neede I say to presume of ourselues in this sort though wee bee but fooles before the worlde which woulde haue vs to praise and boast ourselues for God shal accept and alowe vs for wise men For the

but there is Iohn 1. 16 Ephe. 4. 7 1. Cor. 12. 4 but one spirite The thirde Who hath bounde the waters in a garment The waters of their nature that God gaue them in their creation couered al the earth and for the commoditie and vse of man hee hath discouered the earth making the waters to withdrawe themselues which he hath inclosed in their limites that they should not passe their bounds without his leaue or commandement as the Gen. 1. 9 Psal 33. 7 Iere. 6. 22 Iob. 38. 8. 9 10. 11. Psal 104. 6 7. 8. 9 Exo. 14. 21 Ios 3. 15. 16 Eze. 36. 25 Esay 55. 1 Iohn 4 7 Scripture witnesseth And thus there is no man that can binde so great an heape of waters with his garment but God doeth inclose and holde them in at his pleasure as besides these witnesses of the Scripture we may see it in the myracles that he wrought in the red Sea in the flood of Iordan And if a man hath not the power to binde in the material corporal waters so much the lesse are we capable of the clene waters of the holy Ghost the which satisfie theÌ„ that drinke thereof and doth fil them with al prudence wisedome knowledge and vnderstanding But as God hath promised them vnto vnto vs so doeth hee exhort and cal vs to drinke them And as he doth exhort and cal vs euen so doth he giue them vnto vs by Iesus Christe when by faith wee receiue his worde the which quickneth vnto eternal life as he doeth assure vs thereof The fourth Who hath established all the endes of the earth It may be answered that it is neither one man nor al men together Mat. 6. 27 5. 36. They haue no power to adde one cubite vnto their height neither to make one haire white or blacke howe then can they establish the earth at their pleasure or wil And also the earth is an vncomprehensible heauinesse and greatnesse as the Scripture doeth witnes But God only creating the earth hath stablished the endes thereof Iob. 38. 4. 5. 6 and there is none that can augment or diminishe it it is hee who by his Prophet Esay saith Who is hee that hath measured the waters with his fist c. Thou hast set al the borders of the earth thou Esay 40. 12. Psal 74. 18. hast made Sommer and Winter And if wee can neither giue ordinance to the earth nor establishe her boundes in our handes so much the lesse can wee handle the wisedome of God which filleth heauen and earth at our pleasure but wee must acknowledge that wee are bruitishe and to demande of God the wisedome that is meete for vs. For if hee bee owner of the earth and the contents thereof and who hath giuen the same to men by a more strong reason he giueth wisedome whereby we are drawne from the earth and raised vp to heauen The fifth What is his name It is vnpossible to bee named seeing that as hath beene saide the foresaide thinges are not in no mans power whatsoeuer And thus man can haue no fame nor praise for the thinges aforesaide But the mightie God is he alone that hath al those thinges in his hande whose name wee knowe not except hee reueale it vnto vs. For albeit there is no people so barbarous but knoweth that there is a god yet wheÌ„he is not glorified as God nor thanks giuen vnto him but that the most part of the worlde and almost euery where they are become vaine in their thoughtes as saith Saint Paul by this is shewed that wee know not Rom. 1. 21. his name To the ende then that hee may bee glorified of vs let vs worship him alone in calling vpon him giuing him thankes singing foorth his praises and confessing him to bee authour of al goodnes and obeiyng him according to his worde in al feare and reuerence Hee hath declared his name vnto vs which is not onely wonderful and worthie that wee shoulde tremble at it knowing our infirmitie but also therewith that wee shoulde bee assured because of his goodnesse and loue that hee beareth vnto vs. For as his name is the Almightie the euerlasting strong feareful taking vengeance and punishing the wicked and vngodly that hee is a burning fire coÌ„suming his enimies and that it is a very feareful matter to fal into the handes of the liuing God euen so his name is the God onely Sauiour father of mercy pitiful patient slowe to wrath shewing mercy vnto a thousande generations protectour and defendour of the afflicted and al them that trust in him Beholde a very wonderful name as it is hee is heere expressed but it is far of from being set foorth and described according to the dignitie and excellencie thereof For there is no vnderstanding that can attaine vnto the perfection of this name and consequently there are neither mouthes nor tongues that can declare and shew foorth this name according to the worthinesse thereof The sixth And what is his sonnes name if thou canst tell If wee knowe not the name of the father we cannot know the name of the sonne for the sonnes do oftentimes beare the name of their fathers euen froÌ„ sonne to sonne that they may boast of the Nobilitie and long continuance of their stocke and linage Likewise if the fathers were neuer men of renowme the children are little regarded to bee knowne Wherefore if wee speake heere of men we may rightly answere that no man knoweth the name of his sonne that is ascended vp into heauen for wee cannot knowe the name of that which cannot bee And therefore if wee wil knowe the name of his sonne that is ascended vp into heauen wee must pul away our regarde from men and come to God and hee wyll teache vs the name of his sonne For none knoweth the sonne but the father None can come vnto mee except my father drawe him And Mat. 11. 27. Iohn 6. 44. 17. 1. 5. againe praying vnto the father that hee woulde glorifie him hee sheweth wel that it is the father that giueth the name of his sonne to bee knowne And also the sonne who is the euerlasting worde of the father is one selfe God with the father And howe shal wee come vnto the father seeing hee dwelleth in a light that is vnaccessible Iohn 1. 1. 1. Tim. 6. 16 For this cause hath hee sent vs his sacred woorde by his Prophets Apostles and Ministers yea by his own sonne by whom he hath declared his name vnto vs such as wee haue heard also therein he declareth vnto vs the name of his sonne And first of al he sheweth him vnto vs to bee almightie and eternal when Moses doeth teache vs that God made al thinges in speaking the worde The heauens were made by the worde of the Lord c. Al Gen. 1 Psal 33. 6 Iohn 1. 3 Collo 1. 15 16. 17. Heb. a. 1. Gene. 22. 18. Gala.

3. 8. 16. thinges were made by it and without it was made nothing that was made c. By whome also hee made the worldes Secondly he doth shewe him vnto vs mercifull and a redeemer And al nations shal be blessed in thy seede who is Christ The Scepter shal not bee taken away from Iuda nor a law giuer from betwene his feete vntil that Silo come which signifieth the sonne or Messias And in Leuiticus by the Sacrifices which were figures of the onely sacrifice by the which hee hath founde eternal redemption in offering vp himselfe Thirdly hee sheweth him a Sauiour vnto vs when hee saueth deliuereth his people froÌ„ Egypt For this is the angel that guided Gene. 49. 10. Heb. 9. 12. Exo. 13. 21. 14. 15. Esay 7. 14. 9. 6. them who is called the Lorde and is called the angel of God This name of Sauiour is wel expressed when hee is called Emanuel And a childe is borne vnto vs and a sonne is giuen vnto vs c. It is also wel expressed in Saint Matthewe the first Chapter and in Luke the second Chapter Beholde an excellent and wonderful name and the which cannot bee comprehended nor expressed as is worthie For this cause Saint Paule exalteth him aboue al thinges that Phil. 2. 9. Iohn 5. 23. may bee named Wherefore let vs confesse ourselues brutishe that wee may glorifie God our father the which wee cannot doe if we contemne the sonne For albeit that hee hath so much humbled and abased himselfe yet God hath not ceassed to giue him al authoritie al power al gouernment and to commit vnto him the saluation of our soules to the ende that whosoeuer beleeueth in him should not perish but be saued by his name And as we may vnderstaÌ„d in these dictions and words God and Iesus we must not comprehende Iohn 3. 16. Actes 4. 12. the name of the father and the sonne but in the diuine and euerlasting power in the goodnesse righteousnesse trueth and mercy 5 Euery worde of God is pure he is a shielde to those that trust in him We neither wil nor can vnderstande what God is towards vs for this cause when he speaketh vnto vs wee beleeue him not nor make account of his word no more or lesse then of tales and fables And when he offereth himself vnto vs to helpe vs to defende to deliuer vs we do no more trust him then the most miserable man in the world And albeit that he might iustly reiect vs cast vs of condemne and destroy vs for our malice vngratitude yet taking pitie vpon vs he yeldeth himself vnto vs beareth with our rudenes dissembleth wil not know our malice and ingratitude And for to do this he speaketh vnto vs not in his almightie and high maiestie but by similitudes that are familiar and amongst other for to teach vs that when he speaketh to vs we ought greatly to praise his word and to hold it true and infallible without any douting also that it should be our chiefest delight he compareth his word vnto siluer that is throughly purified clensed froÌ„ al his drosse whose goodnes purenes may easily be knowne And now the wise man doth Psal 12. 7. 18. 31. 119. 14. the like saying Euery word c. Not that we can find any thing in this worlde howe precious soeuer it is that is worthy to haue the word of God to be compared vnto him for it surmounteth infinitly beyond reason al things which are and that may be ymagined to be excellent and precious Also there is nothing in this worlde how precious soeuer it is but doth participate with the earth needeth Psal 119. 21 127. 162. Pro. 3. 13. to be purged and clensed froÌ„ his drosse and superfluities before hee can be pure and cleane but the word of God is pure and cleane of it selfe and neither hath nor can haue any drosse for it proceedeth not from a fornace and fyning pot but from the mouth of GOD which neither can nor wil bring forth any worke but shal be so perfect as it ought to be wherein nothing may be amended Wherfore when it is said is pure purged or tryed as it were in the fire euen as we purifie and try golde or siluer it is not to say that at any time it hath beene in tangled or mixed with any filthines or superfluities but only that it is vnfallible true and faithful and shoulde in no wise feare to beleeue our God when he speaketh vnto vs by his scripture by his seruants Prophetes Apostles Pastours Doctors but that his worde shoulde be very precious and deere vnto vs as the worldlings make great account of gold and siluer of Iewels precious stones when al those thinges are throughly purged from their superfluities and filthinesse and so at the least let vs giue so much honour vnto our God when it pleaseth him to speake vnto vs and to offer vs his gifts and spiritual graces his fauour and mercy by his worde as do the worldlings giue vnto goldsmiths whome they esteeme to bee no deceiuer and that we may say with an vnfained heart with Dauid The lawe of the Lorde is perfect restoring Psal 19. 8. the soule c. If wee giue not thus much honour vnto the worde of GOD albeit that of it selfe it is purified siluer wee turne the same so much as in vs lyeth into brasse yron and lead yea into drosse and so to our destruction And as the worldlings reioyce take great delight when they are wel furnished with golde and siluer throughly fined and with very precious iewels euen so ought Psal 119. 14 our delight to bee in the worde of God for to cleaue theretoo by faith and conuersation so that wee may say I haue delighted in the way of thy statutes more then in al riches In this sorte as the riche which enioy their pleasures are esteemed before the world to be happie euen so shal wee bee happie and blessed before our God when our ioy shal be in his word Furthermore when men are furnished Psal 1. 2. with riches they so glorifie and reioice that they perswade themselues to be out of danger of their enimies and do promise to themselues that none euil shal come to them For they thinke they haue wherewith to withstand them and to defende themselues and are strongly fortified as Solomon hath pronounced the riche mans Pro. 10. 15. goods are his strong citie And if they haue such trust in their riches which are vaine and transitorie by amore strong reason when the euerlasting the liuing God doth giue himself vnto vs both himselfe al his riches by his worde which indureth for euer we must wel vnderstand marke what he saith vnto vs to be fully assnred therof without any doute for as it is written He is a shielde to theÌ„ that trust in

him Whereunto the wise man agreeth in this present Psal 18. 31. sentence Wherin we are taught to feare nothing that may hurt vs for we haue a good shield for to withstand al aduersarie and contrary power to ouerthrow confound theÌ„ And forasmuch as God is our buckler shield we are admonished to shew ourselues stroÌ„g and valiant For as a buckler is not profitable in the hand of a feeble and weake child of a slouthful cowardly and faintharted souldiour euen so except we be strong diligent stoute it is but in vaine that we shal cal God our shield And therfore S. Paule doth admonish vs vs Finally my brethren be strong in the Lord in the power of his Ephe. 6. 10. might c. Moreouer when it is expresly said to those that trust in him let vs vnderstand that as the vnbeleeuing do despise God euen so doth he despise cast them of and giueth them vnto Sathan For this cause S. Peter doth admonish vs to withstand him being stroÌ„g 1. Pet. 5. 9. in the faith and in this sorte we shal obtaine victorie 6 Put nothing vnto his wordes least he reprooue thee and thou be founde a lyer Moses hauing admonished the people of Israel to heare to kepe the ordinances and statutes that he taught them to do for to shew the people what obedience submission and straight obseruatioÌ„ they ought vnto those ordinances he saith Ye shal put nothing vnto the Deut. 4. 2. word that I command you c. This is that which he sheweth theÌ„ that God for to try our obedience wil not haue vs to runne by vnknowne crooked wayes for to runne crosse the fieldes to deuise what we shal thinke good but that he wil hold vs as it were bouÌ„de and tyed wholy vnto his word and should know that the same is al our wisedome and that we must not bee learned for to mingle any thing with the word of God but should make this conclusion forasmuch as God hath spoken vnto vs it is not lawful therefore for mortal men to enterlace any thing therein whatsoeuer but should be coÌ„tented to haue heard such a maister But there is nothing worse kept then is this for men thinke alwaies to haue in them some reason and to be able ynough to gouerne themselues Nowe this is a great pride when men wil discerne betwene good and euil yea after their owne fantasie contrarily God wil be esteemed alone wise for vs and that we shoulde be as poore sheepe hearing the voice of their shephearde and that we shoulde forget this ablenesse that the vnbeleuing ymagine to haue that we should know Oh there is nothing in vs but error foolishnes there is nothing but vanitie lying in vs vntil that God haue taught vs. And as when it is said Ye shal put nothing thereto this is for to shewe vs that God only is wise and hath authoritie to rule vs and should learne to holde this simplicitie to wit that we should be only wise for to obey what he commandeth vs that he may haue al preheminence euen so wheÌ„ he forbiddeth to take any thing froÌ„ this word it is not without cause For if we wil partly and in somethings obey God and notwithstanding would exempt ourselues from what we thought good behold such a partaking should neuer bee receiued as there are many which wil bee content to obey that which shal not bee too grieuous and sore for them but if there be once a thing that troubleth them they straight wayes desire to be discharged do contemne the same But whosoeuer keepeth al the law if he breake but one point yet is hee Iam. 2. 10. giltie of al. Heereunto agreeth the wise man for hauing commeÌ„ded the word of God vnto vs in attributing there too purenes faythfulnes dignitie and excellencie saying that it is purified as golde or siluer is purified hauing also attributed vnto God that hee is our force defender and protector saying that he is their shielde that put their trust in him for to shew vs that this only purenes excellenleÌ„cie ought to suffice vs that we should ymagine no other truth nor to labor to faine any other excellent thing besides this worde and also for to shew vnto vs that this worde is so excellent and precious that it wil not suffer any mixture and that thereby God certifieth vs sufficiently of the helpe defence and protection that hee giueth vnto them which receiue this worde with assurance he admonisheth vs saying Put nothing vnto his wordes Hee saieth not and take nothing from them albeit that we must vnderstande that as we ought to put nothing there too so must wee not also take any thing from it but the wise man woulde defende and chiefly forbid that wherein wise holy and deuout men in their owne sight doe most reioyce and challenge merite as Monkes and Nunnes which bragge of their workes of supererogation by the which they perswade themselues that they merite and deserue both for themselues and for other for that that they doe more as they thinke then is commanded them But this their bragging and boasting is against their owne conscience For if they haue seruantes or maydes which doe more then they are commaunded they wil say that they are seruantes for the Deuill because they doe more then they are commanded Wherevppon followeth that so farre it is of that by their workes of supererogation as they cal them they deserue any thing of God that rather they forsake and renounce him for their Lord and maister and doe auouche the Deuil for their maister whome they serue as may be iudged by their own mouths Therefore if the wise man forbiddeth that which is praise worthy before men which forget their duetie by a more strong reason let vs vnderstande that hee closely forbiddeth that which is euil without contradiction and gaine saying For albeit that al men by their natural corruption doe take from the words of God in not giuing vnto him perfect obedience in not trusting onely in him altogither yet there is no man whose conscience doeth not condemne that it is ill done to diminishe and take from the wordes of God The wiseman therfore laboureth to make vs forsake our own wisedom the which is both a foule folly and also detestable abhominable before God and would not haue vs to mingle it with the worde of God which is so pure and cleane so faythful and true By this foule wisedom and foolish rebellions and ouerweening we iudge that the word of God is but a smal matter that it is too simple plaine and that it is of no great shew or apparance And therfore by this wisedome eyther we despise refuse the word of God or for to helpe him or for to giue it more goodly shew we bring in our deuotions and fantasies our traditions and customes thinking in this sort to haue a more

hee prayeth with an earnest affection without fayning and that he feeleth trulie and indeede howe he had greate neede that God shoulde assist and helpe him For also euery man of himselfe wanteth whatsoeuer is necessarie for him but there are none but the faithful which feele it truly and therefore they pray with a true affection of hearte Forasmuch as it is necessarie for vs in this life to walke holily and to haue victualls and foode and that after our decease and departure we cannot giue remedie and amende that which we haue done amisse and that the dead do nothing participate with the liuing Therfore the wise man requireth that God would graunt vnto Eccle. 9. 6. him that which he requireth before he die Wherein wee ought to learne that wee must not eate our bread with ydlenesse but to spende our time in good workes the which wee shoulde labour to obtaine by praiers and requestes for of ourselues wee can doe nothing It is God that worketh both the wil the deede euen of his good pleasure And because that the dayes of man are short that Phil. 2. 13. he vanisheth away as doeth the grasse and that there is none that knoweth certainly either the day or the houre of his departing out of this life we are taught that if we wil do wel before we dye wee must not deferre nor put of from day to day but with al care and diligence to giue ourselues vnto goodnes what age soeuer we haue and that in working wee shoulde not chalenge any thing vnto our free wil or free choice as if we had power of ourselues to gouerne vs but we must confesse that it is the grace and mercie of God that guideth vs as the wise man doeth shewe vs in this request by the which he asketh twoo things the which he now declareth saying 8 Remoue farre from me vanitie and lyes giue mee not pouertie nor riches feede mee with foode meete for mine estate When he saith that God hath created man vnto his likenesse ymage we ought to vnderstande that man at the beginning of his Gene. 1. 27. creation was pure and cleane was wise vpright and true as S. Paul also doeth giue vs the same to vnderstande hauing admonished vs to mortifie our earthly members c. He woulde haue vs to put on Col. 3. 5. 10. 12 the newe man which is renewed by the knowledge of God after the ymage of him that hath created him c. And for to shewe vs howe we should conserue this ymage in the knowledge of God he doth admonish vs Nowe therfore as the elect of God holy and Ephe. 4. 22. beloued put on tender mercy kindnesse humblenesse of minde meekenesse long suffring c. And according heereunto hee exhorteth vs to cast of concerning the conuersation in time past the olde man which is corrupt through the deceiuable lustes c. But men by their pride ingratitude are turned away from this knowledge and haue contemned it as a vaine thing and in steade that they were made excellent of God they are concerning themselues as beastes and in place that God had made them vpright they haue Eccle. 3. 18. 7. 30. sought many inuentions by the which they haue cast of the vprightnesse and excellencie that consisted in righteousnes wisedom holinesse and trueth And beeing thus spoiled in steede that they shoulde haue humbled themselues and bee confounded and ashamed they haue thought themselues to be wise they haue coÌ„mended themselues as if they were saintes righteous and true but they are become vaine foolish yea madde and lyers so that it is not without cause why the scripture maketh diuers complaints of it And in this sort they haue throwne themselues into death from the which they in no wise of themselues rise againe neither also wil bee raised for Psal 4. 3. 39. 6. 62. 10. 116. 11. it is to the same that their corrupt nature doeth wholy tende and take his delight Nowe because we desire not death but do feare it and woulde gladly shunne it and cannot of ourselues therefore it is necessarie for vs to aske of God that he woulde purifie and clense vs from that which bringeth vs death that is to say froÌ„ our sinnes and misdeedes the which the wise man comprehendeth vnder vanity and lying and for the which we pray with him Remoue farre from me c. Wherin first of al he sheweth vs that if we wil truely pray vnto God we must confesse our sinnes vnto him as doeth the wise man requiring that it might please God to remoue farre from him vanitie and lying And in this maner he confesseth that hee is brutish and that if God did not take mercy vpon him he should be nothing but vaine foolish and to change the glorie of the incorruptible Rom. 1. 23. God into the similitude of the ymage of a corruptible maÌ„ The which conteineth lying for being ydolaters we do falsly vsurpe the name of God giuing the same vnto ydols And for this cause also the wise man hath ioined vanitie and lying together maketh but one thing of them both the which is the first of the twoo thinges that hee putteth into his request And also it is good reason that we should be careful first of al to serue God and to yeld vnto him only the honor and the glory which belongeth vnto him And the same wel to beginne we must abhorre ydolatrie the which is heere signified by vanitie lying And also the Prophets do cal ydols vanitie Esay 41. 44. 29. 44. 20 Iere. 2. 5. 11. 10. 3. 14. 15. 14. 22. 51. 17. 18 Rom. 1. 24. and lying though they vse not the like wordes yet those which they vse are of like signification Nowe it is not without cause that vnder vanitie which with vs is ydolatrie we should comprehend al sinnes for it doth beget them and bring them forth In al ages amongst al nations we haue seene and may yet stil see that the ydolaters euen those which are the deuoutest do giue themselues vnto dishonestie filthinesse vncleannesse vnto oppression and crucltie euen with an vnbrideled lust and desire And the Prophets also doe make great complaintes therof and doe reproche the ydolaters that they haue forsaken God and that they haue their handes full of blood If then wee wil beginne earnestly to serue God wee must beginne first to hate ydolatrie folowing the doctrine that Iacob gaue to his houshold and God in the beginning of his lawe Notwithstanding we might say that vanitie is the corruption and wickednesse Gene. 352. Exo. 20. 3. 4. wherein we are borne and that it is rooted in vs from our conception the which vanitie if wee yelde vnto and obey bringeth foorth his fruite to wit lying eyther in wordes or deedes or falsehoode The which fruite man bringeth foorth to the dishonour of God and hurte of his

and the vanitie of ydolls and the foolishnesse of ydolaters and Solomon built an high place for Camos the abhominable ydol of the Moabites c. And Ieroboam made twoo golden calues And nowe also and at all times wee may see amongest the Papistes howe the riche doe spate nothing for to mainteine their seruice which they cal diuine They abuse riches also vnto their owne hurte when they distrust GOD and put their trust in their riches For so doing they depriue themselues of the kingdome of God as the riche haue done Finally they abuse them to the contempt and hurte of their neighbour Mat. 19. 23. Luke 12. 19. 16. 19. Iames. 2. 6. 5. 4. 1. Tit. 6. 9. 10 17. 18. 19. For they care not to helpe them as the twoo foresaide but rather do oppresse them S. Paule hath comprehended these three abuses from the which he woulde haue the riche with out forsaking their riches to turne away Therefore when the wise man saith Giue mee not riches c. Hee doeth not condemne them but hee protesâ—th that hee hath not set his hearte vppon them and prayeth vnto God as Dauid did Encline my heart vnto thy testimonies Psal 119. 36 and not to couetousnesse For except that God himselfe giue helpe it is an ordinarie thing to be giuen vnto couetousnesse euen from the least vnto the most Ierem. 6. 13. The thirde is that hee requireth that God woulde feede him with the breadmeete for his estate Wherein hee desireth according Mat. 6. 11. to that which Iesus Christ doeth teache vs to say Giue vs this day our daily bread And therewith wee must bee contented as Saint Paule doeth teache vs. Wherein wee are taught that euery man shoulde carefully and faithfully imploy himselfe and labour in his vocation otherwise he shal not bee maintained with the bread meete for his estate that is to say of the foode that God hath prepared and appointed for him but of the bread of other men and so he shal exceede For heere the state is not taken after the maner of worldlinges who commit greate abuses for to maintaine their state The worde that is heere translated state commeth of a verbe which signifieth to ordeine and appoint And so when it is saide Maintaine mee with the bread meete for my state it is not to say according as I thinke to belong vnto mee because of my highnesse and power or of worthinesse and excellencie but as the bread that wee eate iustly wee cal ours because God doeth giue it vs and maketh it ours by his grace euen so doe wee cal the bread that God ordeineth for vs the bread of our state and of the which we may iustly and lawfully eate without doing hurte to other Now by the discourse of the former wordes wee may see howe the wise man hath asked of God holy and cleane conuersation and wealth wherewithal to liue which are twoo thinges very necessarie for this present life as hath beene handled in the 7. verse For if our heartes bee purified from vanitie and our mouthes clensed from lying tales as the wise man desireth the rest of the actions and workes of man wil bee pure and cleane And also that the wise man hath desired holy conuersation he sheweth by the reasons following when he saith 9 Least I be ful and denye thee and say who is the Lord or least I be poore and steale and take the name of my God in vaine According as the wise man was the sonne of Adam hee was of the same vicious and corrupted nature aswel as other the which he knewe wel ynough and therefore distrusting himselfe he feared least he shoulde fal into the enormities which are dayly committed by the word whereby the wrath and anger of God is prouoked and so come to destruction Nowe hee sawe that the riche men were alwaies ful and filled themselues that is to say that they enioyed so much as they coulde their worldly and carnal delightes and pleasures and wallowed in filthinesse pollutions and abhominations with an vnbrideled lust in taking their delightes and pleasutes in sleeping and resting in gluttonie and drunkennes in whoredome committing other shameful actes For the which things God made his wrath to fal vpon them sending a flood of waters vppon all the earth making fire and brimstone to raine from heauen vppon Sodome sodainely killing of the riche glutton Luke the 12. who boasted of his abundance and condemning the riche into hell of whome Luke speaketh in his 16. Chapter When these men were at their ease because of the abundance of wealth and riches they had therefore they made no account of any admonitions declarations and threatenings as may be knowne in that that they amended not their lines when Noe the Ambassador of righteousnes condemned them by building of the Arke and when the Zodomites dayly afflicted the soule of righteous Lot also when poore Lazarus ful of sores lay at the rich mans gate In this manner they denyed God by deede though they had not at al opened their mouthes yet had they in great conteÌ„pt scorning said at the least in their harts who is the Lord Whereunto Iob agreeth where hee accuseth the riche which say vnto god depart froÌ„ vs for we wil none of the knowledge Iob. 21. 14. 15 Esa 29. 15. 16. 5. 19. of thy wayes and Esay Woe to those dreamers which hide their counsel from the Lord say who seeth vs c. Who saith let him hasten his worke For this interrogation Who is the Lorde is asmuch as negation to wit that there is no Lorde The which negation agreeth wel with the riche of this worlde that are couetous Ephe. 5. 5. Col. 3. 5. for they are ydolaters And forasmuch as they are ydolaters they denye that there is a Lorde if it bee not by wordes yet it is with heart and deede when they place their wealth and felicitie in riches which are of no continuance And therefore we may vnderstande that it is not without cause that Iesus Christ doeth pronounce woe and that Saint Paule doth depriue them of the kingdome of heauen Therfore when man which is left vnto himself is Luke 6. 24. 1. Cor. 6. 10. so vnreasonable that for transitorie and vaine riches he wil deny the euerlasting and almightie God and loose his kingdome it is not without cause why the wise man requireth of God giue mee not riches Hee sawe also that the poore did suffer much in this worlde For they haue nothing wherwith to sustaine themselues neither do they finde any that wil helpe their need as they would gladly finde some And because they set more store by their panches and bellies then by the lawe of God which saith thou shalt not steale they forget this lawe and giue themselues vnto stealing labouring to perswade themselues it is laweful to take something where they can finde it I say expresly labouring and

with the raine from aboue neither with fountaines or riuers for to be moistened or wee shal take the earth that is not satisfied with water for the same that is so cleft and so dry that albeeit it is throughly wette with water yet it ceaseth not stil to want and to receiue thereof somuch as commeth and falleth as wee may see in sandy grounde The fourth is the fire that consumeth whatsoeuer is cast into it howe strong and hard soeuer it be When the wise man compareth the carnal sensual the dissolute and thriftles the vnmerciful and cruel vnto these foresaide things he blameth not the saide things for they followe nothing but the nature giuen to them of God But as hath beene saide he pricketh men which are corrupted and not contented to folowe the good nature wherein God hath created them at the beginning but doe vsurpe the nature of those thinges which haue no reason and doe so abuse them that that which ought in no wise to be blamed in those creatures yet is it very detestable abhominable when men folowe it as there is none of vs but doth so iudge of it To make an Allegorie otherwise it shoulde bee vnprofitable as al men of good sense may iudge it But let vs learne to be modest temperate and sober being contented with that which God giueth vs without abusing the natural kinde of the foresaide creatures otherwise they shal bee our iudges 17 The eye that mocketh his father and despiseth the instruction of his mother let the rauens of the riuer picke it out and the young Egles eate it It is a thing contrarie vnto nature as hath beene handled heeretofore in the 11. ver that children should be rebellious and iniurious to their fathers and mothers as also it is against the commandement and threatening of God And so it cannot bee but that the children being of ful age and yeeres of discretion must needs sinne against their consciences and of set malice when they doe iniurie wrong vnto their fathers and mothers or also when with an enuious and malicious arrogancie they mocke at them and despise to heare their admonitioÌ„s it is a thing verie wicked detestable shameful and highly monstrous For this cause the wise man feareth not to praye or desire that suche children might bee forsaken and giuen to be spoyled as they doe wel deserue The which desire he expresseth saying Let the Rauens of the riuer c. Wherein wee haue to note that the Rauens and Eagles doe flye and folow aftercarion and dead bodies and because they are often times cast into the riuers the which doeth often cast them vp againe vpon the shoare the Rauens and Eagles resort thither for their foode and chiefly pecke out the eyes as we may see it by experience and then as they haue neede they eate the rest of the dead bodie And thus the wise man compareth the mocking and contemning children vnto carions which are cast out vnto the deuouring birdes and desire to haue them eaten And herein he desireth nothing of his owne minde but according to the threatning that God maketh against the rebels which care not to obey his worde And because we see in the gesture and Deut. 28. 26 Ier. 16. 4. 34. 20. moouing of the eyes the mocking and despising that lyeth hid within the heart for this cause the wise man doeth not speake but of the eye and thereby he signifieth al the malice of man yea wholly a malicious man who is nothing but a carrion woorthie to bee cast Mat. 13. 4. 19. 1. Pet. 5. 8. out not onely vnto the byrdes of the ayre and beastes of the earth but to the Deuil also that is the birde that eateth that which is sowne by the high wayes side who is also the roaring Lyon Wee might also say that this is a threatning against wicked children vnthankful and contemners of so great paynes that their fathers and mothers haue taken for them by the which hee denounceth vnto them that not onely they shal be preuented with sodeine death but also that they shal be cruelly and shamefully slaine and cast to bee deuoured by the beastes which they haue exceeded in crueltie and shal be left vnburied And because he maketh mentioÌ„ of the instruction of the mother therefore children are exhorted in feare and reuerence to receiue and obey the commandements of their mothers though they be women and that after the sense of the mockers and scoffers they ought not to regarde their wordes Moreouer when instruction is attributed vnto the mothers women shal not be excused for the weakenesse of their kinde for hauing learned nothing to teach their children 18 There be three thinges hid from mee yea foure that I knowe not 19 The way of an Eagle in the ayre the waye of a Serpent vpon a stone the way of a ship in the midst of the sea and the way of a man with a mayde 20 Such is the way also of an adulterous wcman she eateth and wipeth her mouth and saieth I haue not committed iniquitie Albeit that adulterie is a verie horrible and detestable sin before Gene. 2. 24. Gene. 6. 7. Exo. 20. 14. Leui. 20. 10. Deut. 22. 22. God as he shewed at the first when he ordeined mariage and that he hath not saide that three or foure or more shal be one flesh but man shal forsake father and mother and shal cleaue vnto his wife and they two shal be one fleshe Secondly when hee sent the flood vpon those which had taken the daughters of men for their wiues Thirdly when he saieth Thou shalt not commit adulterie Fourthly when he commandeth adulterers to be destroyed yet neuerthelesse when there haue so many adulteries beene committed of long time and that are stil daily committed it is shewed there is no great account made of suche filthinesse and that as it were in despight of God they are delighted in that which hee greatly abhorreth Wherein the men and women that are suche doe shew themselues impudent and shamelesse And as they haue not God before their eyes and persuade themselues he seeth them not euen so wil they not acknowledge their iniquitie and thinke that they cannot be reprooued For as they persuade themselues that they doe none iniquitie euen so they make themselues beleeue that their trade wayes can not be seene and therefore dare they present themselues before the worlde without shame as if they were honestmen readie boldly to prooue them lyers which would blame them as they are woorthie thereof The wise man in this present parable doeth declare vnto vs this impudencie And is as much as if he saide Euen as men can not knowe the way of an Eagle in the ayre c neither the signes and tokens of the pollutions of a man with a mayd and the secrete inticementes that the man vseth to make the virgin consent vnto him with whome he burneth in concupiscence by the which

shoulde be ashamed thereof yet should we thanke God who by such Doctours helpeth our rudenesse and weaknesse and maketh that profitable vnto vs which at the first sight offereth it selfe before our eyes and in our fantasie to be vile and contemptible and as a thing of no price nor estimation And also the wise man doeth cal them The smal thinges of the earth Wherein againe we should haue shame for we should be wholly occupied to consider spiritual and heauenly thinges for to be preserued in wisedome to knowe to gouerne ourselues and to spende the time as we ought in woorking diligently and couragiously without dout or feare and should not suffer our weakenesse to make vs slouthful negligent or our highnesse to turne vs away from our office and duetie and we must looke downe to the earth and towardes lowe smal weake contemptible things for to be taught of theÌ„ Wherein we may know that we haue nothing to bragge ourselues of nor to challenge any excellencie Notwithstanding we are so pleased with ourselues that eyther we can not or we wil not take heed from esteeming ourselues if wee feele and perceiue in ourselues any strength and power any cunning or aptnesse On the other side we loue so much the ease delightes and rest of our fleshe that we make ourselues beleeue wee are weake and should marre ourselues if wee should labour or by distrust and feare giue ourselues ouer to the gouernment of those whom we esteeme mightie no man dare come neere vnto the great Lords least they should displease them though with them he might employ himselfe to doe what God commaundeth him It is the custome of those which wil doe nothing to alledge they are feeble and weake to be excused and borne with and that they might eate their bread in idlenesse and without dooing any thing But the wise man wil receiue no suche excuses as hee doeth plainly shewe when he bringeth foorth the Pismyre and declareth that it is a people that hath no strength that yet they labour in sommer which is the appointed season to gather and to lay vp victuals in store And Pro. 6. 6. this is that which Solomon sheweth vnto the slouthful And therein he sheweth that we must in the appointed time and season applye ourselues after the power and wisedome that God hath giuen vs and that in so doing there shal be no season so sharpe wherein we shal not obteine whatsoeuer shal be necessarie for vs. For to prouoke vs the more to take paine and not to flye backe for our weaknesse that we should labour to folowe our vocation and to perseuer therein hee setteth before vs the Conies which are without strength haue no resistance but flye and sodeinly run away at the barking of the least whelpe that is and yet notwithstanding are so continually in scraping that they wil atchiue to pearce euen the very harde rocke for to make themselues lodging and to hide themselues therein The rockes saith Dauid are a refuge for the conies Psa 104. 18 Mat. 16. 18 1. Cor. 10. 4. Therefore let not our feeblenesse make vs cowardes Let euery one of vs occupie himselfe after his capacitie and abilitie taking the rock which is Iesus Christe for his refuge And in this sort we shal bee in great safetie And to the ende that wee shoulde not looke for the protection and sauegarde of the great lordes and mightie of the earth or if wee be destitute of their guiding and gouernement Let vs not be discouraged as were the Iewes In the thirde place he 1. Sam. 8. 5 setteth before vs the Grashoppers saying they haue no king yet are they strong and are guided valiantly as people expert in the warres as he expresseth saying they go foorth al by bandes that is to say they assemble and gather together a great multitude and by heapes as those which God sent into Egypt And also the holy scripture for to signifie a great power speaketh so of grashoppers Though wee bee destitute of temporal protection yet let vs not Exo. 10. 12. Iud. 6. 5. 7. 12. leaue of to beare ourselues valiantly knitting ourselues together by faith beeing assured that wee haue the king of kings for our protectour and gouernour who wil not forsake vs but will giue vs weapons to resist the infernall and hellishe powers And therefore what euill soeuer the worlde or the Deuill doe inuent against vs let vs not bee discouraged but let vs folowe Saint Paules admonition Put on the whole armour of God that ye may be able to stande against the assaultes of the Deuil And because Ephe. 6. 11. the greatnesse and authoritie of men is often cause that the smal and weake dare not doe that which belongeth to their office the wise man fourthly setteth before vs the Spider that is verie weake yet doeth shee not feare to haunt the Pallaces of Kinges and there to spinne her webbe crossing and trauersing one while taking one side and an other while an other for to spread her web and to make it so long as euer she can Euen so let no highnesse of Princes turne vs away from dooing our duetie and that we shoulde not largely doe whatsoeuer belongeth vnto our office According to some mens iudgement by the Pismire that laboureth willingly and without constraint men are rebuked for that they wil not labour but by compulsion By the conies they are reproued for their ouermuch boldnesse By the Grashoppers which flie keeping their orders they are rebuked that though they haue kings princes and magistrates yet do they not obey them but would rule ouer other By the Spider in kings pallaces we haue an example of labour and signifieth that they that rule the common wealth ought aboue al thinges to be vigilant and careful 29 There be three things that order wel their going yea foure are comely in going 30 A Lyon which is strong among beasts and turneth not at the sight of any 31 A lustie grayhounde and a goate and a king against whome there is no rising vp When a man walketh blamelesse in his maners and conuersation applyeth diligently himself to do his office we say he goeth right and if he doe the contrary we say he goeth astray and that hee walketh not in the right pathe and so wee cal the life of man a pathe a step or a way After the which manner of speaking the scripture agreeth Gene. 5. 22. 6. 9. 12. for to be the more familiar vnto vs as it is saide that Enock walked with God and Noe was perfect in his time walking with God and al fleshe had corrupted his way vpon earth And because that albeit that God often doeth admonishe vs by his woorde to walke honestly yet doe wee make no account thereof and wil not acknowledge what our duetie is For this cause to rebuke our negligence or rather our malice God setteth beastes before vs declaring vnto

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