Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	good_a	psal_n	verse_n	1,616	5	9.2982	5	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

the which there is nothing but damnation As then the euerlasting life followeth the promis of the earthly life so likewise doth damnation and euerlasting death followe the threatening of rooting out of this world Thus whosoeuer enioyeth the land by the promis of God the which hee layeth holde on by faith may bee assured of euerlasting life and whosoeuer layeth not hold on it through the promis and is threatened to be cut off and rooted out may looke for nothing but perpetual miserie As touching the rest God wil not please his children wherewith hee satisfieth strangers but will enriche them with his benefites which shal neuer perish These promises thus considered if we conferre them with the threatninges made to the wicked we shal not enuie their prosperitie For although to the sight and iudgement of men they are planted and fast rooted and that they spring florish and bring forth frute yet shal they quickly perish Contrarily the good righteous which seeme to be of litle value in this world if they be taken away it is Psal 37. not to the ende that they should perish but after what sorte soeuer God doeth withdrawe them thence out of this worlde it is for to plante them in his heauenly kingdome in the which they shal florish eternally When the wicked growe as the grasse and Psal 92. 7. al the workers of wickednesse doe florish then shal they bee destroyed for euer contrarily in the 12. verse of the same Psalme it is sayde The righteous shal florish like a Palme tree and growe like a Cedre in Lebanon But albeeit the wicked doe wel deserue to bee so handled yet is it not to say that the righteous and good deserue and merite that which is spoken of on the contrary part But al commeth only because of the promis Let vs theÌ„ take good heede least wee swel and waxe proude by thinking on our deserts but let vs walke on in feare and humblenesse knowing that if GOD shoulde vse and shewe himselfe so sharpe as wee deserue hee might cut vs of and roote vs out of the lande as wicked and vnfaithful that wee are of ourselues and of our owne corrupt nature after the which wee are al corrupted and doe abhominable woorkes And if wee bee not woorthy of this earthly habitation much lesse can we boast ourselues to be woorthy of the heauenly inheritance Wee haue nothing then to triumphe ouer them which perish as if wee did better then they but if wee desire to bee counted woorthy to remaine in the lande wee must pray that it woulde please God to change vs and make vs newe creatures by his holy spirite Wherefore also though we be admonished to walke in the way of good men with promise to dwel in the lande and that the wicked are threatened to bee rooted out thereof yet ought wee not to folowe the opinion of the Papistes which to defende their free wil alledge the exhortations and threateninges of the scripture saying that it should bee in vaine for any to exhort vs with promise and that in vaine it shoulde bee also to threaten vs if wee had not power by our free wil to doe whatsoeuer we are admonished and to eschue whatsoeuer is threatened vs If we did folowe them wee shoulde bee much deceiued For the exhortations are not made neither the promises giuen for to shewe vs what wee can doe but what wee should and ought to do We are much like to vnthrifty husbands that growe in dette and haue nothing wherewith to paye c. Likewise if God doe not holde vs vp and giue vs grace wee shal neither doe that which we are admonished to doe nor yet auoide that which is threatened to fal vppon vs but must needes goe to destruction and perdition The thirde Chapter 1 MY sonne forget not thou my lawe but let thine hearâ— keepe my commandements 2 For they shall increase the length of thy dayes and the yeeres of life and thy prosperitie FOrasmuch as Solomon hath admonished vs to walke in the way of good men hath promised vs that if we bee iust vpright wee shal dwel and remaine in the land contrarily that the wicked shal bee cut off and rooted out of it with whome lest we should be included and ouerthrowne hee sheweth vs what we haue to doe for to walke in that same way and to bee allowed before God as iust and vpright that is that we despise not the law of God lest we become like the grounde by the hye way side whose seede was made a pray for the birdes but that wee shoulde bee like to the good Mat. 13. 4. Luke 8. 8. Psalm 1. Psalm 119. Esay 2. 3. Deut. 6. 6. 11. 18. grounde This lawe is the way of good men The commandements are the pathes of the righteous Nowe the manner howe wee shoulde not forget the lawe is giuen vs wee must then continually meditate and exercise ourselues in the woorde of GOD. And because wee are rather giuen to vanitie then to followe the lawe of God let vs pray to GOD that hee woulde giue vs the vnderstanding of his lawe and make vs walke in the path of his commandementes as wee are taught throughout Psalm 119. the 119. Psalme If wee doe this with an vnfeined harte wee shal be the true children of God and though there be in vs many imperfections yet our good God and father wil not cease to lengthen our dayes as Solomon doeth shewe vs saying For they shal increase c. Heere Solomon promiseth vs nothing which is not often repeated in the law and in the Prophets Therefore seing we haue so great a number of witnesses let vs in no wise doubt of this promis Nowe though wee were altogether compassed about with euils that we shoulde walke in the mids of the shaddowe of death yet ought it not in any case to be feared but that God who is alwaies present with vs wil accomplish his promis and chiefly for our spiritual health and eternal prosperitie wheretoo wee must aspire and not stay ourselues in the dayes and yeeres and peace of this temporal life that is to say in the earthly prosperitie And although the Lorde is our life and the length of our dayes yet doeth Solomon attribute it vnto Deut. 30. 20. the lawe and to the commandementes because that God coÌ„municateth both him and his riches to those which forget not his lawe but keepe his commandements For what nation is so great vnto whome the gods come so neere vnto them as the Lord our God is neere vnto vs in al that wee call vppon him for Heereof wee may iudge seeing the contempt of Gods lawe that the greatest Den. 4. 8. parte of those which say there is nothing to that to remaine and liue long know not what they say for they followe the steps which leade vnto death They thinke there is no better thing to make them liue long then to be

nor follie if we had no sinne nor malice we should be perfectly wise and righteous and should not neede to receiue instruction nor be taught wee should be filled enough and should haue abundance enough therof without increasing or growing But the sentence of Solomon agreeth verie wel with the same of our Lord Vnto euery one that hath shal be giuen and hee shal Mat. 25. 29. abounde but he that hath not from him shal be taken that which he hath When Solomon speaketh thus hee sheweth that it is good reason that the wise man shoulde loue them which instruct and rebuke him seeing that by so doing they are so farre of from doing him hurt or taking any thing of his that they rather labour to profite him and to make him grow and increase We doe the same towardes the scorner when wee reprooue him but through foolishnesse malice and vnthankfulnesse by pride presumption and stifneckednes hee contemneth and refuseth his profite and foloweth and seeketh his owne hurt But although wee see many to bee of this miserable state and that wee haue no proofe of their returning vnto goodnesse yet must we doe that which is enioyned vs Preach 2. Tim. 4. 2. Mat. 10. 16. the Worde be instant in season and out of season That wee must so doe our Lorde doeth shewe vs when hee sayeth I sende you as sheepe amongst Wolues We neuer hope that Wolues shoulde become sheepe and yet our Lorde woulde that his Apostles shoulde thrust themselues amongst the midst of them But if we may haue a certificate that they are wholly frowarde harde hearted and not to be corrected wee must leaue them and not meddle to giue them any instruction neither rebuke nor correct them to bring them to amendement but to pronounce vnto them their iudgement condemnation Saint Paule doeth thus teach vs to behaue ourselues saying Alexander the Coppersmith hath wrought mee much euil the Lorde reward him according to his workes 2. Tim. 4. 14. 10 The beginning of wisedome is the feare of the Lord and the knowledge of holy things is vnderstanding 11 For thy dayes shal be multiplied by mee and the yeares of thy life shal be augmented Because that wisedome hath bidden vs vnto her table and hath set before vs bread wine to the ende that wee may knowe whether we be truely partakers shee giueth vs a marke and token saying The beginning of wisdome c. The token and signe theÌ„ which shal certifie vs whether we be refreshed at the table of wisedome is the feare of the Lorde and the knowledge of holie thinges Here Solomon hath set the effect before the cause for from the knowledge of the worde of God which are holie things proceedeth the feare of the Lorde if wee feare him and tremble at his commandements desiring to serue him thereafter and to giue him true obedience if we beleeue in him assuring ourselues of his promises if we cal vpon him in al our necessities and doe giue him heartie thanks for al thinges if wee be careful for his honour and glorie the same commeth from the knowledge of holie thinges from the vnderstanding of the holie and pure worde of God without the which wee contemne al the foresaide thinges and doe runne into vanities and follies into superstitions and idolatries into maliciousnes and wickednes But Solomon esteemed not to keepe or folowe the order neither was it necessarie because that this feare and knowledge are Pro. 2. 5. thinges so knit together that the one can not stande without the other therfore also he hath gathered them together And S. Iohn 1. Ioh. 2. 3. also doth gather them together saying And hereby we are sure that we know him if we keepe his commandements And wheÌ„ we haue no knowledge of holy things of ourselues but onely so muche as it Psal 119. 18 pleaseth God to reueale vnto vs as it is written Open mine eyes that I may behold the wonderful things of thy law Make me to vnderstande the way of thy preceptes I wil meditate in thy wonderous works Blessed art thou Simon the sonne of Ionas for flesh blood hath not reuealed it vnto thee but my Father which is in heuen Mat. 16. 17. Luk. 24. 45. Then opened he their vnderstaÌ„ding that they might vnderstaÌ„d the Scriptures It foloweth wel that it commeth not of our free wil that we haue the feare of the Lord the which is required of the seruants of the Lord aboue al thinges And now Israel what doeth the Lorde thy God require of thee but to feare the Lorde thy God to Deut. 10. 12. walke in al his wayes to loue him to serue the Lorde thy God with al thine heart with al thy soule As we may then learne here the feare of the Lord comprehendeth vnder it al the seruice and honour that we owe vnto God wherin lieth al our wisdom knowledge Therfore wheÌ„ SolomoÌ„ saith the beginning c. He meaneth Deut. 4. 6. not that for to be wise wee haue neede of any other thing then the feare of the Lord but he would that we should know that wee are altogether void of wisdom except we haue the feare of the Lord so that we can not begin to be wise vnlesse we feare the Lorde not as the infidels faithlesse doe which haue no vnderstanding for they haue no knowledge froÌ„ wheÌ„ce only proceedeth the true feare Such people I say haue not the feare of the Lord but of torments They feare him without knowing him to be pitiful merciful and therfore they are afraide of the sharpnes of his iudgement as a pore offender is afraide trembleth in the presence of the Iudge of whom he looketh but for al rigour Besides this we must note that the table of wisdom is not prepared with prophane vnclean things but with holy things the tast wherof standeth in vnderstanding They then which delight themselues in vanities folishnes in malice wickednes in filthines pollution haue no felowship at the table of wisdom it is good reason for they are like vnto the horse and Psal 32. 9. Mule in which there is no vnderstanding the which only giueth tast in the heauenly things wherof coÌ„meth a good humour of the feare of the Lord the which quickeneth the soules of wisdoms children 11 For thy daies c. To the ende that we shoulde not refuse to come vnto the table of wisdom to eate of her bread drinke of her wine Wisdom doth shew vs that they which eate drinke at her table shal be of no smal coÌ„tinuance As if he said there is no man but desireth to liue long flye death Wherefore come eate of my bread and drink of my wine ye shal obtaine your desires By me shal thy dayes be multiplied c. We haue the same in the 3. Chapter 2. verse and 4. Chapter 22. verse We can

before you Againe And yee nowe therfore are in sorrowe Iohn 15. 18. Iohn 16. 22. but I will see you againe and your heartes shal reioyce and your ioy shal no man take away As touching the fleshe which laboureth by his affections and vnbrideled lustes to make and holde him the slaue or seruant of sinne to make him goe astray stumble and fall for to kill him hee hath no care to fulfill the lustes thereof neither doeth hee suffer sinne to reigne In this sorte hee maketh straight his waies and taketh away all stops and lets there shall nothing let him to come vnto life neither will hee doe this onely for himselfe but also for his neighbours to the ende that through his euill life hee shoulde not turne them away and be vnto them a slaunder and destruction Solomon doeth signifie this same vnto vs in fewe wordes when hee saith The righteousnesse of the vpright shall direct his way In this place Solomon taketh direction for making straight and comming for to take away all stoppes and lettes which hinder and hold vs from walking at our ease and to attaine the place whether wee goe without hurt In this very signification it is taken when Dauid saith Make thy way plaine before my face This may bee so vnderstoode by that which Psal 5. 8. goeth before for hauing saide But I wil come into thine house in the multitude of thy mercies and in thy feare will I worship towarde thy holy temple and heereby declaring the great desire that hee had to serue God according to his ordinance for too obteine according to his desire the which of himselfe he coulde not enioy hee prayeth Leade mee O Lorde in thy righteousnesse hee alledgeth the difficulties and stoppes saying Because of mine enimies afterwardes he declareth it more at large when he saith For there is no constancie in their mouth c. It is also thus taken The voice crieth in the wildernesse Prepare yee the way of the Lorde make straight in the desarte a path for our God Euery valley shal-be exalted and euery mountaine and hil shal bee made lowe and the crooked shall bee streight and the rough places plaine The Esay 40. 3. 4. Prophete doeth shew it when hee saith I will goe before thee make the croked wayes straight c. Esay 45. 2. Besides this that wee learne this signification by the places afore alledged Solomon doth shewe heere that it must be so taken nowe against righteousnesse hee setteth wickednesse and against the vpright man the wicked and against direction he setteth falling saying But the wicked shall fall in his owne wickednesse Albeit the cleane contrary appeare to outward sight and to the carnal sense and that the Scripture doeth beare witnesse of the prosperity of the wicked saying For there are no bandes in their death but they are lustie and strong but it is of no continuance the Prophet Psal 73. 4. Dauid doeth witnesse in the same Psalme For hauing considered their ende he sayth Surely thou hast set them in slippery places verse 18. and castest them downe into desolation Beholde hee shall trauel with wickednesse for he hath conceaued mischiefe but he shal Psal 7. 15. 16. Psal 9. 16. bring foorth a lye Hee hath made a pit and digged it and is fallen into the pit that hee hath made Againe The wicked is snared in the worke of his owne handes But though the wicked deserueth to fall through his wickednesse because it commeth of himselfe and is his owne doeing for Solomon setteth his wickednes against the righteousnesse of the perfect man yet the perfect man doeth not deserue by his righteousnes to haue his way directed to winne eternal ioy and felicitie This iustice is not properly his owne but it is the gift of God that worketh in vs both will and the deede euen of his good pleasure Not that wee are sufficient Phil. 2. 13 2. Cor. 3. 5. of ourselues to thinke any thing as of ourselues but our sufficiencie is of God For I knowe nothing by my selfe yet am I not thereby iustified A good and perfite conscience then doeth not 1. Cor. 4. 4. iudge himselfe to bee worthie of or to deserue any thing at the handes of God but it holdeth it selfe assured and is stayed vppon the grace of God Beloued if our heart condemne vs not then haue wee boldenesse towardes God and whatsoeuer wee aske wee 1. Iohn 3. 21 receiue of him because wee keepe his commandementes and doe those things which are pleasant in his sight And in this boldnesse it is giuen vnto thinges which are pleasaunt vnto GOD as it is shewed before in the two and twentieth verse The righteousnesse then of the perfect man shall direct his way because that beeing vnseparably ioyned together with faith it is guided thereby vprightly to followe the will of GOD according vnto his most holy woorde 6 The righteousnesse of the iust shall deliuer them but the transgressours shall bee taken in their owne wickednesse When wee are in a plaine and eeuen way that is not crooked nor vneasie and also wee take good heede where wee step and set our feete what snares soeuer are laid therein may easily bee perceiued and escaped with lesse hurt euen so as wee haue seene the righteousnesse of the perfect man doeth direct his way Albeit then that they lay snares in diuers sorts to catch and intrappe the faithful and righteous and though they bee strongly assaulted yet forasmuch as their righteousnesse doeth make plaine and direct their way they escape and are deliuered in such wise that they auoyd the threateninges of God they haue a good issue of their temptations and ouercome all persecutions Noe escaped the flood wherewith God had threatened the worlde sixe score yeere before Lot was not comprehended in the ouerthrowe of Sodome though he dwelt in the mids thereof the which God did foreshewe vnto Abraham Great are the troubles of the righteous but the Lorde deliuereth Psal 34. 19. 1. Cor. 10. 13 2. Pet. 2. 9. them out of al. God is faithfull which will not suffer you to bee tempted aboue that you bee able to beare c. The Lord knoweth to deliuer the godly out of temptation c. Also though the persecutours doe take away these temporal goods and kill the body yet wee escape safe out of their handes when they can doe nothing to the soule but for the worldly and transitory goods wee obteine heauenly and eternal for a shorte life and ful of miserie wee shall liue in eternall felicitie It is as though the righteousnesse of the iust shoulde deliuer them But yet let vs not attribute our deliueraunce vnto our righteousnesse as ours properly but let vs knowe and confesse that it is a singular gift of GOD through Iesus Christe For yee are of him in Iesus Christe And because that this iustice 1. Cor. 1. 30. 2. Cor. 5. 20 is giuen and imputed

vnto vs the Scripture counteth it ours For hee hath made him to bee sinne for vs which knewe no sinne that wee shoulde bee made the righteousnesse of God in him Albeit then that the holy Scripture doeth attribute righteousnesse vnto vs and also all felicitie and eternal prosperitie therevnto yet let vs not thinke that it either magnifieth vs or our workes or our power or our free will but it confesseth that God wil suffer his graces and giftes to bee lost but doth make them to bring foorth good fruite which remaine for euer Thus doeing hee rewardeth his gifts and graces in his faithful seruantes encreasing gift vppon gift and grace after grace Solomon doeth shewe it wel when hee doth attribute vnto righteousnesse the guiding and directing of the way and deliuerance Let him therefore which reioyceth reioyce in the Lorde as Ieremie saith O Lorde I knowe that the way of man is not in himselfe neither is it in man to walke and direct his steppes Iere. 10. 23. Iere. 31. 18. Ezec. 36. 27. Againe hee prayeth Conuert thou mee and I shall bee conuerted Againe Ezechiel saith And I wil put my spirite within you and cause you to walke in my statutes and yee shall keepe my iudgementes and doe them In this sort we wil walke and gouerne ourselues in a sounde conscience righteousnesse and vprightnesse by the which wee wil so direct our wayes that wee shal not goe astray to bee lost for euer but shal escape al dangers albeit that it seeme vnto the eyes of the wicked and to the feeling of the fleshe that wee bee miserable and vtterly vndoone and lost without remedie Contrarily the wicked and vnfaithful which haue no feare nor reuerence of God which haue no hope in his goodnesse and trueth nor no humanitie or faithfulnesse towardes their neighbours doe nowe glory and reioyce in their vngodlinesse malice wronges and cruelties wherein they walke without feeling of conscience and therein are very quicke and sharpe and thinke wel that they shal remaine vnpunished and shal enioy their wishe and desire the which for to attaine and enioy they vse subtilties and craftie dealing maliciousnesse and crueltie and doe settle and assure themselues therein But they are greatly deceiued for they shall perishe through their owne euil by the whiche they thought to mainteine themselues Solomon hath alreadie pronounced it in the thirde and fifth verses and nowe againe hee saieth But the transgressours shal be taken in their owne wickednesse The Psalmist saieth But malice shal slay the wicked What maliciousnesse then or crueltie soeuer that the wicked and vnfaithful doe Psal 34. 21. inuent yet the perfit and vpright men which haue sounde consciences and doe not ymagine any thing either against the honour of God or against the profite and saluation of their neighbours ought not to bee afraide nor doute whither they shal escape out of their wicked enterprises seeing that the faithful in al times haue experimented and tried the helpe and succours of God and his mightie deliuerance seeing also that which is the chiefest that God who cannot lye hath promised it as the scripture doth often witnesse 7 When a wicked man dyeth his hope perisheth the hope of the vniust shal perish There is no man in this worlde but liueth in some hope the which we al shewe foorth by the woorke wherevnto we apply ourselues and by the counsels and purposes that we intende and by the enterprises that we take in hande For except wee tende to some ende and do looke for some gaine of our works which should continew and bring some profite delite honour or glory wee shoulde be negligent and not careful to apply ourselues to something True it is that sometimes wee wil busie ourselues about some woorke and wil take in hande some enterprise without hauing respect to the ende but in pursuing the thing wee conceiue some hope which maketh that man is more diligent about his woorke and because hee hopeth wel of his woorke his harte and stomake increaseth and hee goeth forewarde the more earnestly and with greater affection Nowe as the woorkes are diuers and the purposes and the enterprises also and that there are both good and bad and that by the good wee tende vnto a good ende and by the euil vnto an euil end and that the one cometh of a good desire sounde conscieÌ„ce and so is wel ruled and the other from mallice and frowarde conscience and thereby is peruerse and misgouerned euen so also the ende thereof is contrarie the one sorte obteine according to their hope and the other are void of their expectation Solomon hath shewed it vs here aboue in the 10. chap. in the 24. 25. 26. 27. 28. 29. and 30. verses And nowe speaking of them which are voide of their hope he saieth when a wicked man dyeth his hope perisheth c. The first parte of this threatening may haue twoo meanings and both true For first of al when the wicked doe see themselues to prosper in this worlde they delight and reioyce in themselues they promise vnto themselues perpetual felicitie and doe brag and boast so much as they can hoping that al shal goe wel for them and that no euil shal happen vnto them Dauid saieth For the wicked hath made boast of his owne hearts desire and the couetous blesseth Psal 10. 3. Psalm 9. 17. Wisd 5. 14. himselfe but they feele the contrarie as Dauid saith The wicked shal turne into hel And thus it is true that the hope of the wicked shal perish when hee dyeth The hope of the vngodly is like the dust that is blowne away with the winde and like a thinne some that is scattered abroade with the storme and as the smoke which is dispersed with the winde and as the remembrance of him passeth that tarieth but for a day Secondly when the wicked is mightie in credit in autoritie in riches in Lordships and in other things which are esteemed of in this world many do set in foote to commende him and flatter him euery man laboureth to doe him seruice and to graunt his requestes euery man boweth and humbleth himselfe before him and are at his commandement for they hope to winne something by him The flatterers which were in king Sauls court which serued him in persecuting of Dauid and incouraged him theretoo hoped greatly that Saule would do them good and promote them vnto honour thought not that Saule should so soone haue beene taken away but the miserable ende of Saule hath made them voyde of their hope Also al their like doe prooue that when the wicked dyeth that the hope they had doeth perish This is an ordinarie thing and therefore it hath no neede of probation These twoo interpretations are true as hath beene said but to the ende that we shoulde not be compelled to say that Solomon vseth heere a rehearsing wee wil choose the seconde sense for the meetest to the ende that

by this That snares and thornes are in the way of the frovvarde 449. a Frovvardnesse Destruction is attributed vnto frovvardnesse 166. a Howe he which delighteth in frovvardnesse of heart ordereth his speech 530. a Of the frovvardnesse of the mouth and what is meant thereby 68. a. b. E. Gaine Greedinesse of Gaine disallowed in Magistrates officere and great men 316. a. b Against such as are greedie of gaine and who they be 316. a Against greedinesse to followe gaine 9. b. 10. a Gathering What is meant by gathering in sommer and watching in haruest 132. a. b That there is great wisedome in gathering in due season 132. b Gentlenesse Of gentlenesse and that it is necessarie for the obteining of honour 181. b That we please men through gentlenesse and howe 32. a Giftes The giftes and callinges of God are without repentance 127. a Against suche as persuade themselues that they doe no euâ—l in taking giftes 360. a That giftes are of power and force to preuaile 360. b A presenter of giftes compared to a messenger and in what respectes 373. b. 374. a Glorie The meaning of these woordes The glorie of God is to conceale a word 503. a. b Of temporal glorie and howe it shoulde bee vsed 371. a. b The way whereby to attaine and come by glorie what it is 371. b What the worldly wise do to darken the glorie of God 503. a The glorie giuen to a foole is like a precious stone heaped vp in a heape of stones 521. b. 522. a That al glorie commeth of God shame of ourselues 516. b. 517. a Of their fall which haue not beene content with their glorie 516. b That it is no glorie when men searche their owne glorie 516. b. 517. a Gluttonie Against gluttonie and what hurt commeth thereby 367. b Gluttons Against Gluttons and that they are neuer satisfied 209. a To keepe companie with gluttons forbidden and why 473. b. 474. a Gluttons cannot vse all meates indifferently with thankesgiuing 510. b Gluttons and drunkardes destroy themselues and howe 510. b The desire of vnsatiable gluttons what it is 252. a. b In what thinges gluttons doe most of all delight 467. a Against gluttons and drunkardes 252. a Of gluttons and drunkardes abounding in worldly riches 17. a God The inuisible properties of God namely his power and Godhead are seene and howe 111. b There is neither Superiour nor inferiour higher nor lower in God c. 110. b In what respect God is saide to be in a farre countrie from vs. 515. a Howe and when God seeketh vs draweth vs vnto him and holdeth vs fast 107. b The omnipotencie Almightinesse and Maiestie of God notably set foorth 601. a. b. 602. a. b. 603. a b The name of God what it is and that no vnderstanding can attaine to the perfection of the same 602. b. 603. a That none knoweth the name of the. Sonne of God and why 603. a. b The name of God the father and God the Sonne reuealed vnto vs 603. a. b A necessarie lesson concerning these twoo words God and Iesus 603. b By what meanes God speaketh vnto vs. 604. a That it is vnpossible to make any likenesse or similitude of God and why 293. a God compared vnto a wicked Iudge 6. b That God is compared to a shielde in what respectes 22. b That God is a Spirite and howe wee ought to thinke of him 13. a Solomons wordes disprooued that a good man shal rule ouer a wicked 264. b That patience is the meanes whereby the good ouercome the wâ—cked 264. b Of the vbâ—quitie of God or his presence in al places 317. b God compared to a Merchaunt and howe 323. a That God seeth al thinges wherin are many notable doctrines 80. a b That God hath a soule and that the same is not parted from the rest of his essence 88. b What we must doe to finde God and his wisdome truely 258. a That we cannot seeke wisedome except wee seeke God 258. a Why God is called the God of consolation 262. a Names and titles of God attributed vnto him in scripture 324. b. 325. a That none can giue vnto God titles or names so excellent and why 325. a That God hath no need of any creatures help 325. a The meaning of these words That God created al thinges for his owne names sake 325. a. b Godfathers The dueties of Godfathers and Godmothers and what is required of them 84. a Good A feareful threatning against them that hate the good 199. a b That wee must be careful to doe good to cur needie neighbours 193. a The meaning of Solomon by these wordes He that seeketh good thinges c. 199. a b Howe and by what meanes wee are made good and righteous 27. b The worde of good men may bee founde out in true fayth c. 27. b A promise made to such as walke in the word of good men and what it is 27. b Who they bee that are good men and righteous 28. a Where a man shoulde finde out the way of good men seeing there is none that doeth good c. 27. b That the good shal obtaine a blessing of God and howe 248. a That we must not trust to the good deedes of others 220. a Hee is good whome God maketh partaker of his goodnesse 248. a That wee are first euil before wee be good 292. b That the froward heart findeth no good note what good 358. b What wee must doe to walke in the way of good men 30. a To what ende the good and righteous are taken out of this world 29. a. b The wordes of Solomon impugned saying The euil shal howe before the good 269. b. What is meant by this That a good man shal liue of his leaues 265. a Goodnesse What goodnesse is required in vs and that we haue none of ourselues 265. a That our goodnesse can neuer be so eâ—cellent that it deserueth reuerence 270. b Goods Instructions teaching vs howe to get goods 248. a To what ende God suffereth vs to bee spoyled of our goods 249. a Of yl gotten goods and the ende of the same 248. a Gospel The doctrine of the lawe and the Gospel is called colde meate and why 126. a Of the preaching of the Gospel to the declaring whereof both a mouth and wisdome is promised 162. a The doctrine of the Gospel is the chiefe part of the blessing of the righteous 176. a Why the Gospel is called a sounde and wholsome doctrine 282. b That there is neither health nor life but where the Gospel is truely preached 282. b That wee ought to bee assured that wee are the children of God when wee gladly heare the preaching of the Gospel 66. a The office of the lawe and the Gospell 12. a With what care and diligence feare and reuerence we should heare the preaching of the Gospel 21. a. b Gouernment Of gouernment and who are fit and vnfit to gouerne 179. a. b. 180.

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

better then golde c. and why 108. b In what danger they are that contemne vvisdome 108. b That it is good and necessarie to loue and seeke vvisedome and why 108. a VVisedome wrought with God in the creation not as an inferiour but as an equal felowe 112. a To the attaining of vvisedome the feare of God is required 105. b Reasons to prooue vvisedome better then precious stones 105. a They that hate vvisedome loue death and why 115. a What kinde of bread wine is dealt at vvisedomes table 120. a Who they bee that haue no fellowship at the table of vvisedome and why 124. a Of the meates and drinkes which vvisedome giueth of their vse and abuse 124. a It is not lawfull for vs to vse vvisedome as the couetous vse their riches 124. b The fruites which proceede from the true vvisedome of the heart 135. a Worldly vvisedome is nothing but rebellion and why 135. a By vvisedome and vnderstanding we obteine life 98. a The Church houshold of God is the house of vvisedome 117. a Howe and after what sort the he use of vvisedome is made ours 116. a The next way to finde vvisedome is to cleanse ourselues 116 b Howe man is and is not of the house of vvisedome 116 b Of the seuen pillers wherein the house of vvisedome is set 116. b. 117. a The contemners of vvisedome worse then bruite beastes 115. a Howe and in what manner God hath ordeined vvisedome ouer his workes as his inferiour 110. b VVisedome must be sought by faith and repentance 114 b. 115. a The substance and wealth of vvisedome is eternal and why 109. a VVisedome is not a qualitie gotten by the industrie and labour of men and why 114. b That wee shoulde be watchfull after vvisedome is prooued by a familiar comparison 114. a Howe wee may assure ourselues to bee the children of vvisedome 113. b Of the highnesse of vvisedome and that it is to be wondred at 484. a. b The vvisedome of the heart will shew it selfe in the face and outwarde partes 470. b. 471. a To what ende God giueth vvisedome vnto men 585. b Of estimation proceeding and comming of vvisedome 205. a. b What our conuersation ought to be thereby to obtaine vvisedome 246. a That vvisedome resteth not in fanstes good intentions of men c. 471. a Of giuing our heartes to vvisedome and how the same is done 477. a What we must doe to enioye the goodnesse and sweetenesse of vvisedome 489. a They that resorte to the house of vvisedome doe finde the table throughly furnished 118. a That it is not enough to knowe vvisedome if we doe not finde it 489. a. b Why it may seeme that there is neither goodnesse nor sweetenesse in vvisedome 489. a With what eyes it behooueth vs to see the wayes of vvisedome 477. a. b The eternitie and euerlastingnesse of vvisedome set out at large 110. b. 111. a The meaning of Solomon in saying And so make warre with vvisedome 419. b VVise What vvise man Solomon meaneth when hee sayeth Reprooue the Wise 402. a. What Solomon meaneth by lodging among the vvise 320. a That it is better to be vvise late then neuer 397. a. b That the vvise are not like vnto diuers riche men and wherein 43. b That vvise men liue in riches honour and why 43. a Of being vvise in our owne eyes and of the contrarie 35. b Who is vvise indeede and replenished with true wisedome 139. b The number of vvise men is verie smal and almost none in this worlde and why 139. b The deedes of a vvise man 106. a. b Of suche as are vvise in their owne conceite and howe they are taxed 525. b. 526. a What vvise man he is that scaleth the Citie of the mightie 441. a Of sundrie sortes of vvise men and who are reputed vvise 457. a That they which are truely vvise despise and reiect the wealth of the worlde c. 275. b. VVitnesse That a false vvitnesse which speaketh lyes is one of the seuen things which God hateth 91. a. b That a false vvitnesse doeth sinne of set purpose 499. b The malice of a false vvitnesse is verie detestable and why 500. a The daunger that followeth the bearing of false vvitnesse 91. a b Why God hath a false vvitnesse in horrible execration 91. a. b A false vvitnesse compared to a hammer a sworde and a sharpe arrowe how 511. b. 512. a Why many weigh not muche to beare false vvitnesse 403 b The damnablenesse of a false vvitnesse 404. a. That the false vvitnesse deserueth death 512. a. That a false vvitnesse shal not be vnpunished 383. a. b. 386. b. 387. a Who it is that is a false vvitnesse and deserueth that name 91. b That a false vvitnesse hath neither loue faith nor religion c. 444. a. VVitnesses Of false vvitnesses and what they seeke 277. a Of most profitable vvitnesses and who bee such 277 a The way to shewe ourselues true vvitnesses 276 b False vvitnesses compared to gluttons and drunkardes 404. a That of our owne nature we are al false vvitnesses and why and what we must doe to amende this 257. b What wee must doe if wee wil not bee of the number of false vvitnesses 444. a A threatening against false vvitnesses and what wee haue to learne thereby 444. a. b. VViues Against brauling and contentious vviues 390. a. b Exhortations vnto vviues concerning their dueties 377. b A lesson for vviues to heare and beare away 202. b. 203. a Necessarie lessons for vviues coÌ„cerning their dueties 181. a. b Of the dueties of husbands to their vviues 78. b Howe to tame wilde vviues and make them loue their husbandes companie 78. b The dueties of vviues tenderly loued of their husbandes 78. b. 79. a What suche vviues as desire to haue a good name should doe 100. b VVoman A contentious vvoman compared vnto a continuall dropping raine and why 540. b To what end the vvoman is giuen of God vnto man 540. b A vvoman is the principall temporal riches that a man can haue 391. a. b The danger that foloweth by letting a vvoman haue her wil. 628. b Of the excellencie and preciousnesse of a vertuous vvoman 628. b. 629. a A notable and excellent description of a vertuous vvoman a paterne for al women 628. b. 629. a. b 630. a. b. 631. a. b. 632. a. b. 633. a. b. 634. a. b. 635. a. b. 636. a. b. 637. a. b Much notable doctrine for a vvoman to coÌ„sider and carrie in minde 202. b. 203. a An angrie vvoman compared to a wildernesse and why 439. a What Solomon meaneth by the strange vvoman 478. a. b That God praiseth and loueth the vertuous vvoman and how 638. b VVomen A natural vice in vvomen to be riotous and the mischiefe of such 541. a What kinde of vvomen Solomon calleth strange vvomen 79 a. b The meaning of these wordes Giue not thy strength to vvomen 625. a Howe the

Gomorrhians haue experimented such ease felicity First of al let vs theÌ„ Gen. 13. note that the way of the witoldes fooles is nothing but sinne wherof the rewarde is death And S. Iames saith Then when lust Rom. 6. 23. Iam. 1. 15. hath conceiued it bringeth forth sinne and sinne when it is finished doeth bring foorth death It is not for nought that wee are warned not to consent to them and to walke with them in their way And as their way is not good and cannot bring foorth but euil fruite so their counsels are wicked and vngodly as wee haue seene for they tende to no other ende but to vndoe their neighbours and to contemne al discipline Whervpon it followeth they eate nothing that is ought woorth and againe albeeit the bodily meate which they take in this world doth please them yet it doth but poyson them for spending the goods which are none of theirs they deserue death which wil not spare them If wee then woulde haue our bodies wel refreshed let vs followe the counsels of wisedome Vnto the pure are al things pure but vnto them that are defiled and vnbeleuing is nothing pure Secondly as the Tit. 1. 15. sottes and fooles shal eate of the fruite of their way c. as they deserue so wil God graunt this grace to those which apply themselues to wisdom and prudence that he wil satisfie them with the fruites of their good way and of their holy counsels Esay saieth Say yee surely it shal be wel with the iust for they shall eate the Esa 3. 10. fruite of their woorkes The sottes and fooles which forsake the Lorde shal bee depriued of such meate as it is said Beholde my Esa 65. 13. seruantes shal eate and yee shal be hungry behold my seruantes shal drinke and ye shal be thirsty and Blessed are they which hunger and thirst for righteousnes for they shal be filled And as ease Mat. 5. destroyeth the wicked for beeing fatted either they forget God or else spurne against him euen so when the wise haue beene afflicted they shal be quickned and not destroyed Wee haue many promises and examples in the scriptures but bicause of breuitie we wil omit them 33 But he that obeyeth me That the faithful which feele theÌ„selues to run often astray according as their corrupt nature is inclined to euil shoulde not dispaire being feared with the threatnings that are made against the foolish and that they shoulde not thinke they are appointed to destruction without scaping wisedom maketh them a promise of great comfort wherin she sheweth the remedie and meanes whereby feare may be eschewed and destruction put away This promise ought greatly to comfort vs and for to receiue it there is no more asked of vs but that we obey the wisedome of God when it speaketh vnto vs by his Scriptures and by the mouth of his Ministers But the Pope and his demaund cleane contrarie and burne the bookes of the olde and newe Testament which containe the holie Scripture they persecute and put to death so much as they can the Ministers of the word and they that gladly heare them And in this sort it standeth not in them that the wisedome of God is not dumbe and we not deafe And so doing no thank to them that we be not in continual feare and destroied For sith the remedie and meanes to be deliuered of feare and escape destruction is to obey wisedome and they wil not suffer it it foloweth that they seeke nothing but our ruine and destruction Wherfore that may be saide to them which Christe did reproche the Scribes and Pharisies with all Woe therefore be vnto you Scribes and Pharisies Hypocrites because Mat. 23. 13. ye shut vpp the kingdome of Heauen before men for yee yourselues goe not in neither suffer yee them that woulde enter to come in When as much as in them is they take away the word which is the onely keye of the kingdome of Heauen they hinder men as much as can be from entring in For by the word the Heauens are opened vnto them which receiue it by the same they are shutte from them which reiect it Sainte Peter hauing the promise of the keyes hath receiued nothing but the charge to preache the Gospel which whosoeuer beleeueth shall be saued and so the dores shal be opened for him and hee that beleeueth not shall bee condemned and so the doore shall bee shut against him If the worldlinges delight to sing and heare pleasant songes to the fleshe and are not greeued thereat but if they bee able giue wages to those which can sing and playe vpon musical instrumentes that they may passe their time from day to day by a more stroÌ„g reason the childreÌ„ of God ought daily to apply their wittes and mindes to obeye this sweete voice of wisdome yea to forsake al that we haue in the world be they pareÌ„ts or friends be they temporal goods reputations and honour rather than to be depriued of this voice so gratious desirable This voice bringeth vs the law of the Lord which is perfect conuerting the soule c This doing we shal truely obey wisdome and by this meanes we shal be safe and when affliction shal assault vs we shal not be Psal 19. 7. afraide As it is plainly shewed vs by the parable of the wise man that buildeth his house vpon a rocke By this same we may vnderstand Mat. â— 24. that what safetie or rest God doeth promise vs seruing and obeying him that we must not thinke wee bee exempted in this world from miseries and afflictions from feare and dread S. Paule hath well prooued it as he shewed it in the seconde to the Corinthians Likewise doe all they prooue it which will liue godlie in Cor. 1. 7. Christ Iesus as it hath bene afore told them The safetie then of the faithful consisteth not in not suffering any affliction in this world nor in not being astonished but heerein that whatsoeuer happen vs we shal not be ouercome with feare neither shall the afflictions come vpon vs like a whirlewinde which should consume and destroy vs. The deliuerance from all euils shal be when Christ hath gathered vs to himselfe shal wipe away all teares from our eyes and shal giue vs rest ioy and eternall felicitie The second Chapter 1 MY sonne if thou wilt receiue my words and hide my commandements within thee 2 And cause thine eares to hearken vnto wisedome and encline thine heart to vnderstanding 3 For if thou callest after knowledge and criest for vnderstanding 4 If thou seekest her as siluer and searchest for her as for treasures 5 Then shalt thou vnderstand the feare of the Lorde and finde the knowledge of God 6 For the Lorde giueth wisedome out of his mouth commeth knowledge and vnderstanding TO the intent that we should not deceiue ourselues thinking to be sufficieÌ„t simply onely to heare the wisdome of

with Dauid Direct me in the pathe of thy coÌ„mandements for therin is my delight Psal 119. 35. 10 VVhen VVisedome entreth into thine heart knowledge delighteth thy soule 11 Then shal counsel preserue thee and vnderstanding shal keepe thee 12 And deliuer thee from the euill way and from the man that speaketh froward things 13 And from them that leaue the wayes of righteousnes to walke in the wayes of darkenesse 14 VVhich reioyce in doing euil and delight in the frowardnesse of the wicked 15 VVhose wayes are crooked and they are leude in their pathes Nowe Solomon willing to declare vnto vs from what euils we shal be preserued by this gift doth set before vs a coÌ„dition wherby he warneth vs not to be negligent to accept this gift but with all diligence to prepare our heartes to receiue Wisedome when through the grace of the Lorde it entreth to dwell within vs and also that wee should not bee vnthankfull nor esteeming this free gift that we haue not nor can in any wise deserue but that wee should acknowledge it abhorring ignorance setting our whole delight in that that it pleaseth God to giue vs knowledge learning Folowing this admonition our heartes should be set on the lawe of the Lorde and to meditate therein day and night that Psa 119. 10. we ourselues might truely say what Dauid said With my whole heart haue I sought thee let me not wander from thy commaundementes Againe I haue had as great delight in the way of thy 14 testimonies as in al riches If we thus doe we shal be in great safetie and rest as Solomon declareth saying 11 Then shal counsel preserue thee c. When a wise man keepeth watch for a Citie the dwellers therof may sleepe without feare of being taken by their enemies Likewise when a man of vnderstanding hath the gouernance of another the same neede not to feare to be euil guided or that he should fall in danger but bee assured that he wil so guide him that he wil atchieue and accomplish to deliuer him safe and sound Euen so ought wee to vnderstand how Solomon doeth not heere promise vs any smal matter of litle importance but that he promiseth vnto vs safetie and rest which al the world can not giue vs though it stood armed rounde about vs on euerie side to defend vs. And because wee are more giuen to trust in outwarde and worldly things and that we seeke rather in them our safetie and rest then in the Wisedome of God the which we mistrust we shoulde continually pray vnto God to turne away our eyes from vanitie and to helpe our vnbeliefe Else we can not enioy this promise the which doeth not leade vs vnto a worldly and corporal hope and trust but is giuen vs to this end that we should be assured of the rest preseruatioÌ„ of our soules as we may perceiue it when Solomon addeth whervnto God tendeth by this watch and preseruation saying 12 And deliuer thee c. WheÌ„ God preserueth vs through the good counsell that he doth geue vs and when he doth keepe vs through good vnderstanding that he putteth in vs it is to the ende that we shall not walke in the way with sinners which goe to destruction for their wicked manners and doinges and that labour to drawe others after them but should be kept backe therefrom and directed in the way of saluation and life Nowe as this euill way is broade and wide and that many frequent and walke therein by whom it cannot be amended but impayred so is it full of diuers perils from the which God deliuereth those ouer whom he watcheth He doth deliuer them from those that speake froward things not that he doth take them away from amongst them but he suffereth them not to beleeue them lest through their peruerse froward wordes they should be turned away vnto errors to false doctrines vaine hopes that their good maners should not be corrupted Now the meanes whereby they are deliuered is 1. Cor. 15. 33. that he printeth in them his word whervnto they surely trusting cannot be remoued nor seduced 13 And from them He continueth stil shewing froÌ„ what persons from what dangers God doth deliuer the childreÌ„ of wisedom And wheÌ„ he settetth here the right pathes against the waies of darknes it is to make vs to vnderstaÌ„d that the waies of righteousnes are righteousnes innoceÌ„cy modesty sobernes honesty teÌ„perance and such like vertues For the wayes of darknes are vnrighteousnes malice excesse vncleannesse and such vices as the Rom. 13. 12. Apostle speaketh of Let vs therefore cast away the deedes of darknesse and let vs put on the armour of light And againe So that Ephe. 5. 3. fornication and all vncleannesse or couetousnes bee not once named amongst you as it becommeth Saintes Nowe these vertues are called the wayes of righteousnes for whosoeuer foloweth them hee may be assured not to goe astray but that without let or stop he may attaine vnto eternal rest For hee foloweth Iesus Christ who is the light of the world the Way the Trueth the Life Contrarily the vices are called the wayes of darknesse for they that walke in them are vncertaine what shalbecome of theÌ„ as they which walke in darkenesse knowe not whether they goe It is then verie profitable and healthful to be giuen vnto Wisdom and very dangerous to contemne the same For by this contempt some goe into darknesse for euer where shal be weeping and gnashing of teeth as they doe wel deserue when so doing they forsake al vertues to folowe vices which is the way that leadeth vnto this darkenesse But as there be many wayes of darkenesse so doe they walke diuersly in them and therefore wee haue great neede that God should giue vs counsel and vnderstanding to deliuer vs not onely from one danger and one kinde of people which labour to drawe vs vnto perdition with them but it is necessarie for vs to flye the felowship of many that wee may bee deliuered from many dangers as indeede God doeth keepe vs for to deliuer vs therefrom and besides the rest he keepeth watche to preserue and deliuer vs. 14 VVhich reioyce in doing euil c. That is to say that we shoulde not be like to them which of set purpose are giuen to hurt their neighbours and also are glad when they can turne others to doe as euil as themselues making their boast triumph thereof as if they had done wel or as they had obteined some great praye Nowe it is needful for vs that God should deliuer vs from such people and that in no wise he suffer vs so to reioyce boast contrarily we ought to looke that God shoulde reioyce to giue vs according vnto our workes and take vengeance of our iniquities Not that God doeth delight to punish vs but the wicked shal feele him such towards them as they haue bin towards their

merie and put away sorrowe and to accomplish this to let slip the bridle vnto concupiscences and lustes of their flesh the which wil not bee made obedient to the lawe of God and turne to him through true repentance If they were wise they would loue wel the sorrowe which proceedeth of the obedience to the coÌ„mandemeÌ„ts for it bringeth no hurte but great profit therefore S. Paule repenteth him not that he had made the Corinthians sory Likewise our Sauiour promiseth comfort â— Cor. 7. 8. â— Mat. 5. 4. to them which mourne It seemeth to them also that to obteine rest not to be hindred froÌ„ liuing in felicitie prosperitie there wanteth nothing but the friendship of the world the which cannot be obteined by shewing to be the true faithfull seruant and childe of God by obedience to his woorde But therein they are deceiued for S. Iames saith Knowe yee not that the amitie of the worlde is the enimitie of God Likewise our sauiour warneth Iam. 4. 4. Iohn 15. 18. his disciples not to bee dismaide for the hatred of the worlde 3 Let not mercy truth forsake thee binde them on thy neck write them vpon the table of thine hart 4 So shalt thou finde fauour good vnderstanding in the sight of God and man After that Solomon hath generally warned vs not to forget the lawe to the ende that we might know howe to follow his admonition hee deuideth the lawe and commandements of God into twoo partes that is to say into mercie and trueth As also this is then his commandement that wee beleeue in the name of his 1. Iohn 3. 23 Sonne Iesus Christ and loue one another as hee gaue commandement Vnder truth he comprehendeth al the honour and seruice that wee owe vnto God as is conteined in the first table and vnder mercie hee comprehendeth what we owe to our neighbours as is commanded vs in the seconde table Heerein wee see the summary of the lawe wherevnto agreeth that which our Mat. 22. 37. sauiour sayde to a Doctour For albeeit Solomon maketh not expresse mention of the loue of God yet doeth hee not altogether keepe it secrete when hee speaketh of trueth and mercie For as wee cannot bee assured of Goods goodnesse towardes vs vnlesse wee loue him so can wee not also bee truly mercifull vnto our neighbours except wee desire to obey God for that wee loue him For God requireth of vs such obedience to his lawe Deâ—t 6. 5. 1â— 12. as proceedeth of loue Solomon in this summary woulde haue vs so attentiue to the lawe of God that wee shoulde neuer suffer mercy and trueth to forsake vs But binde theâ—â—on our necke Wherein hee vseth three similitudes First of al for to shewe vs that wee must goe forwarde in truth mercy hee likeneth them vnto a yoake felowe with whome a man must be coâ—pled chiefly being in a dangerous way and may not suffer him to come dragging behinde or to goe too farre afore For if wee bee forsaken of this fellowship the spirituall theeues and robbers wil quickly assault vs and of ourselues wee cannot saue vs from their handes but must miserably perish Secondarily for to teache vs howe wee shoulde worke that this felowship may not forsake vs hee vseth another similitude making this felowship like vnto a yoake that is put on the necke of Oxen and fast bounde that it vnloose not and that is when he admonisheth vs to binde mercy and truth about our necke Wherein he woulde that with a willing minde we shoulde submit ourselues vnto the lawe of God for he saith not let vs suffer to be bound vnto this yoake but that we ourselues should bind them on our neckes And as the Oxen do neuer cast of the yoake from them whereto they are bounde but are compelled to remaine vnder the same euen so must wee force ourselues to beare the yoake of our Lord and continue vnder the same els wee should bee constrained to carry the yoake of sinne and so to be in the deuils bondage as our Lord doeth well signifie it in Mathew Come vnto me al ye that are weary laden Mat. 11. 28 I wil ease you c. Thirdly he likeneth our harts vnto the Arke of the couenaÌ„t in the which were the tables of stone wherein the law was written as God had commanded Moses Euen so least we forget the lawe our harts must be the arke of mercie and Exâ— 25. 21. trueth and neuer from thence to let them passe But as the lawe was inclosed within the arke and yet Moses and the Priestes ceased not to open the same vnto the people by preaching and holy liuing euen so wee also must not haue the lawe of GOD in our harts onely as also it is vnpossible but both in worke and mouth Solomon doeth wel shewe it when hee gathereth the lawe into mercie and trueth for they cannot bee in vs but they will bee Deâ—t 11. 20. seene when occasion is offred and when wee haue opportunitie the which wee must seeke as Solomon doeth wel shewe it when hee sayeth bynde them on thy necke c. Besides the former exposition it may bee sayde howe Solomon doeth admonish vs to bee merciful and faithful vnto our neighbours wherevnto also Saint Paule exhorteth vs Wherefore cast of lying and speake euery man trueth vnto his neighbour And that wee may â—phe 4. 25. goe forwarde hee admonisheth vs to binde the lawe and the commandements on our necks For by them wee shal be guyded vnto mercy and trueth and without them there cannot but bee in vs al vnmercifulnesse and crueltie also allying and vnfaithfulnesse Furthermore if we ascribe mercie and trueth vnto God wee may say howe Solomon doeth warne vs that if wee woulde haue Psal 117. â— God to continue his mercy towards vs and not make his promises voide vnto vs we must binde his lawe and commandementes vppon our neckes Nowe albeeit that these twoo last expositions conteine trueth yet are they not so fit for the lyne of Solomons texte as the first the which may bee seene by that which is gone before when he counseled that the lawe should not bee forgotten and also by that which foloweth when hee commandeth saying So shalt thou find fauour good vnderstanding in the sight of God man By faith we find fauour before God also please him as it is said of Enoch And after this sort wee obteine vnderstanding Heb. 11. 5. which is very profitable to guide vs to good learning Through gentlenes we please men chiefly those whome we are gentle vnto exercising the workes of charitie Through this commandement heere which is like vnto a promis wee ought to bee much stirred continually to thinke on the lawe of the Lorde and to goe forewarde in keeping of these commandements assuring ourselues of his goodnes and helping one another by charitie seing that in so doing we are

vs both inwardly and outwardly His inwarde corrections and reprehensions are When God setteth before vs the hainousnesse of our sinnes and for them hee doeth astonishe and feare vs with his sharpe iudgement the whiche wee coulde not auoide if GOD shoulde deale with vs according as wee haue deserued And also of ourselues wee cannot hope to bee exempted from that vntollerable iudgement when we knowe wee haue offended the goodnesse of our deare and precious GOD and haue prouoked his wrath and anger his I say who is a consuming fire Hauing this knowledge wee weepe and lament in our heartes wee are greeued and displeased to haue offended so great a fatherly goodnesse so high a diuine Maiestie and in such griefe wee runne vnto his mercy Neuerthelesse let vs note that such corections are necessary for all Gods children and whosoeuer is exempted from them cannot bee certaine that God loueth him The outwarde corrections are diseases pouertie hunger colde persecutions and other miseries and afflictions as commeth from without the which are coÌ„mon both to the childreÌ„ of God and to the wicked And it is necessary that when they happen to the faithfull they shoulde knowe it is GOD which doeth chasten them because he loueth them and will saue them and for this cause they ought not to refuse them nor bee vexed at them but to beare them with ioy and patience Likewise when God ceasseth to examine them without and giueth them a refreshing as hee hath doone the old Fathers they ought not to thinke that God hateth them but being in peace and rest ought to thanke God and bee alwaies readie looking to receiue of his hand what it pleaseth him to sende beseeching him that in prosperitie hee woulde not suffer them to fall away by slacking the bridle to the lustes of their flesh to liue in ease and pleasures of this worlde and in aduersitie to giue them strength and constancie to obey and beare them not dooing as the wicked which knowe not that all thinges come from the hande of GOD. Suche praying is verie necessary for all the faithfull For if God leaue vs too ourselues in prosperitie wee shall quickly forget him and giue ourselues to the desires of the fleshe and in aduersitie wee shall dispaire in him murmure and set nought by him yea and shall vtterly renounce and forsake him Wee haue many and sundry examples thereof in the Scripture as in Caine Saule and others 13 Blessed is the man that findeth wisedome the man that getteth vnderstanding 14 For the merchandize thereof is better than the merchandize of siluer and the gaine thereof is better than gold 15 It is more precious than pearles and all thinges that thou canst desire are not to bee compared vnto her 16 Length of dayes is in her right hande and in her left hand riches and glory 17 Her wayes are wayes of pleasure and all her pathes prosperitie 18 She is a tree of life to them that lay holde on her and blessed is he that reteineth her Solomon therefore to make vs more and more attentiue vnto wisedome doth attribute to a wiseman that which euery one of vs greatly desireth that is that hee pronounceth him Blessed Now how he is blessed wee might haue learned by the promises wherby SolomoÌ„ hath labored heretofore for to draw vs vnto wisdome and may yet vnderstand it heereafter by the reason that he wil giue to shew how the wise man is blessed by the promises that the will adde But to pronounce that the wise man is blessed Solomon vseth a Circumlocution and comparison The Circumlocution standeth in this that he saith not blessed is the wise man But Blessed is the man that findeth c. And hee vseth the comparison in this that he maketh the wise man like to a man growne rich by his labour For as the man that is carefull in labouring to finde riches and treasures and hauing founde doeth take them for himselfe and seaseth vpon them is iudged riche even so he which by yeelding himselfe attentiue to the worde of God getteth wisedome and abideth therein by keeping the commandements of the Lorde is wise and as the riche man iudgeth himselfe and is thought of the worlde to bee blessed euen so the wise man is assured that he is blessed before God Nowe albeit the wise and the riche are heere compared together yet it is not to say that the blessednesse of the one is like and equall to the other for the riches that are gotten by wisedome doe not change but from good to better therefore the wise man is blessed for euer and without ende And as the goodes of this worlde do consume and are transitorie so also the rich man is not blessed through his riches but for a certaine time What coÌ„parison then soeuer there bee yet is there great oddes betweene them the which ought to giue vs to vnderstand vnto which of the two we must bee attentiue that is to say vnto wisdome to the which sith the Scripture doth attribute blessednesse it followeth therefore that in riches in all thinges else of this worlde there is nothing but cursednesse when they are possessed without wisedome Iesus Christe our Lorde doeth well shew it vs in the sixth of Luke The riche man Luke 6. 24. 12. 20. 16. 23. spoken of in Luke hath truely felt it Now wisedome is the gift of God and the blessednesse also which commeth thereof Whervpon it followeth that the wise man will not reioyce in any thing hee hath as though hee had it of himselfe but will confesse that all commeth from God with praise and prayers and thankesgiuing And sith the giftes of God and his calling are without repentance hee neede not feare to fall into cursednesse to perishe therein but may haue this assurance that if he stumble or fall God wil holde him vp with his hande that he shall not bee bruised nor broken but be blessed euerlastingly Forasmuch also as they which finde wisedome are blessed it followeth that the foolishe are cursed And forasmuch as there is no other meanes to be wise but by hearing of Gods worde it followeth that the Papistes seeke for nothing but for cursednesse when not onely they contemne the word wil not suffer it to be purely preached but also persecute them which preach it and receiue it and labour to destroy the bookes that are replenished with the holy and sound doctrine of God Now Solomon to giue vs to vnderstande who is the man that hath founde wisedome addeth And the man that getteth c. Therefore if wee wil finde wisedome and be blessed let vs not bee like the Horse and Mule which want reason but let Psal 32. 9. vs get vnto ourselues vnderstanding by the reading of the Scriptures by the hearing of the word beseching god that it may please him to illuminate and conduct vs according to his promise I will instruct thee and teach the in the way that

thou shalt goe and I Psalm 32. 9. will guid thee with mine â—ie If we desire truely to be blessed and to get the true riches we mâ—â—t thus doe that is to say finde wisedome and get vnderstanding 14. 15 For the merchandize thereof is better There is no state in the worlde that is so much occupied as merchandize looke how much as one merchandize is thought to bring more profite than another so muche the more is it desired of many and they that get most by it are counted most blessed And therefore Solomon willing to induce vs vnto wisedome and to giue a reason why the wise man is blessed compareth wisedome vnto merchandize and doeth magnifie it aboue all precious and pleasant thinges to bee wished in this worlde And because he maketh this comparison wee must consider wherein wisedome is like vnto merchandize First of al to occupie deale with merchandize it is requisite that the Merchant bee not slouthfull and negligent but watchfull and diligent The like is required in wisedome as wee haue seeene heere before in the seconde Chapter Pro. 2. 4. Likewise our Lorde Iesus Christ and his Apostles teaching vs the true wisedome doe warne vs to watche for wee bee inuironed and compassed with theeues and robbers which labour for nothing but to destroy vs as the false teachers the diuels our fleshe Secondarily the merchandize that ought not to remain shut vp but to bee put vnto sale that it may helpe them that haue neede thereof euen so wise men ought too make profession of Matth. 5. 14 Matth. 25. their wisedome by good doctrine and by good workes as it is said in the parable of the talentes Thirdly as the merchaÌ„ts do encrease by occupiyng become rich by selling and buing euen so they which labour to profite in wisdome shal abound For whosoeuer Mat. 13. 12. hath to him shall bee giuen hee shall haue aboundance But there are some differences whereof the first is that if wee haue Pro. 2. 6. Esay 55. 1. Iam. 1. 5. Mat. 6. 19. Iam. 5. 2. neede of merchandize wee must dearely buie it of the owners but the Lorde giueth wisedome freely to them which neede the same as it hath beene saide heerebefore and in Iames and Esay The seconde is the merchandize may bee stollen and also waxe rotten but wisedome is euerlasting Thirdly the gaine of merchandize is but to maintaine the body for a while but the gaine of wisedome is the kingdome of heauen and euerlasting life which the wise man shall possesse for euer It is then true that the merchandize of wisedome is better and more certaine but fewe men beleeue it because they are more busied about thingeâ— earthly than heauenly and they also to whome this merchandize is euery day freely presented and offered make no great account thereof Wherefore the merchants of this world which take so great paine for thinges that perishe and vanishe awaye and yet cost them very deare shal be their iudges at the laste day But if wee woulde not then haue them to be our iudges we must take them for our maisters and teachers learning of them to guide ourselues vnto spirituall and heauenly thinges with such diligence care and earnest affection as they follow carnall worldly things Mat. 13. 44. Nowe wee must acknowledge the great kindnesse of our GOD who yeelding to our rudenesse doth teach vs by things most common Luke 19. 1â— and familiar in the world And when it so commeth to passe that wee loue or atleast wise iudge that wee should loue the better thinges and that wee woulde bee very loth too make the holy Ghost a liar who hath spoken by Solomon the merchants which say count themselues Christians should not be like these asses or rather dogs and hogges which had rather esteeme the teÌ„porall merchandize aboue the wisedome of God which labour to gaine a penny to their purse than to heare any good instruction by the worde of God and take it for a troubling of their head when a man speakes to them of God also think make theÌ„selues beleeue that sith they are merchantes they neede not vnderstande what belongeth to God and that it is enough for them to knowe how to order and mainteine their shop Wee may gather of this comparison as the trueth is that it is lawfull for to vse precious â—hinges for also they are not created of God without cause but they that vse theÌ„ ought to be very careful not to exceede measure 16 Length of daies There is no merchandize in the world how good soeuer it is nor pearles how precious and pleasant soeuer they be that can assure vs to liue long but coÌ„trarily the greatest merchants and they that possesse the precious and pleasaunt thinges to the eye and in the iudgement of the worldlinges are they that most feare to die and also their death is more wished than others and it happeneth oftentimes that some lye in waite for their liues and labour to rob to kill them for to spoile them of that they haue This is one of the miseries belonging to greaâ— merchantes and riche men of the worlde that looke what they feare doth happen vnto them euen after their death and cannoâ— obteine their desire but are depriued of it for euer The merchandize of wisdome is farre otherwise for whosoeuer doth enioy it is assured to liue long as Solomon doeth affirme vnto vs by Circumlocution saying Length of daies is in her right hande and heerein he compareth wisdome vnto a strong man that hath his right hand wel armed and fenced with good warlike weaponâ— to defende their liues which are vnder him and in his seruice Wherevpon it appeareth that the man which findeth wisdome is blessed and that his merchandize is better than the same of the merchants of this world which are neuer satisfied and at the end doe not inioy all that they haue gotten But it might be said thaâ— some prooue haue tried that the wisest liue not loÌ„gest there Gen. 4. 8. Gen. 12. 12. Exo. 2. 14. Gen. 32. 7 1. Sam. 19. hath beene some which haue not been assured of their liues Abel died before his Father Abraham feared the Egiptians Moses also feared after he had slaine the Egyptian Iacob feared when hee knew that his brother Esau came to meete him And Dauid feared to stande before Saul As touching the Prophetes and Apostles some of them were slaine in the floure of their age c. Answere That the first part of this obiection hath been handled and Pro 2. 21. resolued heere before in the 2. Chapter Concerning the seconde part the answere is That the ancient holy Fathers doubted not but their daies were numbred determined before God were assured there was no power in the worlde howe mightie soeueâ— it were that coulde shorten them but because they knewe noâ— the number and woulde not tempt God

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

prodigal spend thrifts which are driuen to beg doe prooue the same with the prodigal child If their repentance were known and that they truly confessed their faultes as did the poore prodigal childe we ought to haue pitie on them and helpe their necessitie Gen. 2. 15. c. But that we must thus vnderstand this honour and these yeares Solomon sheweth it saying 10 Lest the stranger should be filled c. Forasmuch as from the beginning of the world the Lorde God tooke man and placed him in the garden of Eden that hee might dresse and keepe it and that in al ages suche as were of right iudgement haue bestowed themselues to good workes because they woulde not liue Exo. 20. â— idlely and be vnprofitable in this world and that God sayeth vnto vs Sixe dayes shalt thou labour and also according to the saying of Saint Paule Let him that stole steale no more c. And againe Ephe. 4. 28. 2. Thes 3. 8. Neither tooke wee bread of any man for naught Wee will here take the strength and the labour for the goods that a man getteth and gathereth by his worke for to sustaine his life The Gen. 4. 12. Iob. 6. 22. 31. 38. Eccle. 2. 10 verse 11. 12. Deut. 28. 33. Psal 78. 46. Psal 105. 44. Scripture vseth it in this signification God said vnto Cain When thou shalt til the ground it shal not hencefoorth yeeld vnto thee her strength Was it because I said bring vnto me or giue a reward to mee of your substance If my land crie against mee c. Thus much for strength But labours is spoken of in diuers places My heart reioyced in al my labour and this was my portion of all my trauell The fruite of thy lande and all thy labours c. Hee gaue also their fruits vnto the Caterpiller their labour vnto the Grashopper And gaue them the landes of the heathen and they tooke the labours of the people in possession And albeit that it come from the power and goodnes of God that we become rich for of him onely haue we our strength and ablenes our wisdom and wil to imploy vs it is he alone that maketh the earth fruitful yet notwithstaÌ„ding he is so good that what he giueth vs he esteemeth ours and doeth declare it vnto vs to the end that we shoulde know that hee hath giuen vs libertie to vse them with praise and thankesgiuing with ioy gladnes But if it be not lawful for vs to vse our owne goods prodigally so muche the lesse is it lawful to steale or to borow to spend prodigally and to liue dissolutely brauely and in costly buildings and belly cheare 11 And thou mourne at thine ende As in liuing chastly by sustaining ourselues with the goods which God giueth vs to vse soberly and temperately the bodie is mainteined and kepte from feeblenesse and diseases and is strengthened made strong to labour about good and honest things for to profit ourselues our neighbours euen so contrarily by whore hunting and wasting the goods of God immoderately we spoile our bodies and make them subiect to diuers sicknesses and become vnprofitable so that we can neither profit ourselues nor our neighbours but are constrained to perish miserably Wherevpon finally we mourne and make lamentation when we see and feele ourselues in so pitiful a case But al in vaine for so litle is our griefe assuaged by suche mourning that rather it is increased Solomon did wel perceiue the same by the wisedome he had receiued of God and therefore he forbiddeth to haue felowship with whores and to spende our goods prodigally and now he declareth the meanes whereby the bodie is consumed and looseth his strength nowe seeing perceiuing themselues in such miserie they lament but it is to late as he doeth wel signifie it saying That it is at the end and when we can no longer for the bodie and the strength faileth and can not be recouered nor restored For this cause Solomon woulde haue vs to liue with such shamefastnesse chastitie with such sobrietie temperancie that we should not be coÌ„pelled to mourne Not so but that lamentations are profitable when they proceede out of a contrite lowly heart truely repentant For with suche Esai 66. 2. Psal 34. 18. 51. 19. Luk. 23. 42. Gen. 25. 32. 27. 34. Heb. 12. 17. mournings God is pleased doth hear theÌ„ also the mourning of the theefe was heard the bitter teares of Peter but the mournings that are made only for the paine wee suffer or that is iudged to be at hand not for the euil that hath bin coÌ„mitted doth nothing profit them that so mourn Cain Pharao Saul Iudas haue prooued it Esau also may serue as an example for the prodigall At the first sight such kinde of lamentations seeme that they shoulde profit and that God should receiue them but Solomon doth condemne them as hee sheweth when hee sets before vs heere such as haue a faire shew saying 12 And say how haue I hated instruction c. Although Dan. 9. 5. 1. Ioh. 1. 9. Daniel confesseth his sinnes and the sinnes of his people and that Iohn saieth If wee confesse our sinnes God is faithfull and iust to forgiue vs our sinnes yet it might seeme that Solomon neede not to feare that the whorekeepers and spend thrifts should make this mourning lamenting their wickednesses past But if wee diligently marke wee shal see that Solomon doeth not reprooue the mourning but regardeth from whence the same proceedeth that is to say either from the paine they suffer or els that they feare to suffer and not from the griefe of hauing offended God froÌ„ the which the confession of our sinnes ought only to come not from the paine we feele or that we feare True it is that if wee bee afflicted we should cal to memorie that we haue offended God and confesse that we haue wel deserued to be punished coÌ„fessing our sins and crauing pardon for them as did Daniel and the theefe Also this coÌ„plaint should be made by al true repentant sinners for they Luk. 23. 48. ought to confesse that they doe not take the instructions and corrections in so good part as they should for wee al of our own nature commend ourselues think ourselues wise righteous enough They which repent not truely will oftentimes make most goodly confessions in shew and wil stuffe them with many words which shal seeme to proceed of a great sorowfulnesse of heart Solomon here doeth wel expresse it when hee is not satisfied to attribute to them the former confession but for a more plaine declaration thereof addeth their saying 13 And haue not obeyed In this addition we see how it commeth that men hate instruction and regarde not correction that is to say when they despise the reading of the holie Scriptures and are negligent to heare the preaching of the Worde To

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

knowe which are the children that do truely make glad their fathers we must vnderstande what true wisedome is and wherein it standeth Moses Deut. 4. 5 doeth shewe it Beholde I haue taught you Ordinances and Lawes euen as the Lorde God hath commanded me yee shall doe them therefore and keepe them for this is your wisedome And forasmuch as there is no father being of sound iudgement but reioyceth at the wisedome of his children Therefore it followeth first of al that the fathers and mothers and al superious and gouerners ought to ber careful to see their children and subiectes to bee instructed in the worde and not to be delighted with their follies wickednesse and dissolutenesse as are many but it oftentimes happeneth that the ioy of the fathers and mothers is turned into weeping mourning when theyr children being euil brought vp doe diuersly worke them iniurie and wrong both by worde and deede or when they see them miserablie perishe And in this manner is somewhat fulfilled that the foolish childe is sorowe vnto his mother that iustly for these wicked fathers mothers these negligent superiours carelesse gouernours which doe not diligently take heede to gouerne their children and them which are vnder their charge but suffers or seemes not to see when they commit follies and runne astray do wel deserue to haue much sorowe therefore Secondly it followeth that the children and vnderlings which desire to make their fathers and mothers glad and their superiours gouernours ioyful ought to giue themselues to folow the worde of God without declining therefrom either to the right hande or to the left that if in this sort their parentes and superiours doe not reioyce yet they ceasse not to be wise and so much as in them lyeth doe make them glad They ought aboue al thinges to bee giuen vnto the feare and reuerence of God as hee requireth in the first table of the Lawe and then to giue reuerence and honour vnto them vnto whome it is due and then afterwardes to be gentle towardes their neighbours Heerin they shall shewe foorth true wisedome whereat their parentes and superiours and men of honestie wil reioyce and be glad but the wicked wil persecute them as those places where the Pope raigneth doe proue it to be true For they call euil good good euill Such kinde of people striuing against this present instruction Esay 5. 20 are greeued at the wise and reioyce at fooles whose parentes being led by the spirite of God cannot reioyce but are in continual sorowe and griefe For as Solomon saith A foolishe childe is an heauinesse to his mother c. And because that Solomon laboured to giue vs short sentences hee expresseth not in plaine wordes what he woulde haue vs to vnderstande Hee speaketh heere of children onely in the masculine gender yet hee meaneth aswell to instruct the daughters as the sonnes the women aswellas the men according to the common manner of the Scripture Also he expresseth not in the first part of this sentence but the father and in the 2. but the mother For if we be people of a sounde iudgement wee haue all one affection towardes our children so that it is suche towards our daughters as towards our sonnes And it is not without cause that we haue said that fathers and mothers and al superiours and gouernors ought to be carefull For first of all they are ordeined of GOD to bee as schoole maisters and to keepe them in discipline that are committed vnto their charge Secondly children doe passe little for wisedome neither make any count to attaine the same except they bee thrust forwarde by some of their friendes and the common people are easie to runne astray except the Magistrate be very carefull to keepe them in straight c. Euen so the wisedome of children and inferiours standeth in obedience and sufferance to be ruled after the worde of God and not in gouerning others For the Lorde wil haue the weake to bee subiect and to be taught obedience by the worde As Dauid sayeth Wherin shal a young man redresse his way in taking heede according Psal 119. 9. to thy worde If children and inferiours doe thus wisely gouerne themselues they neede not to feare any aduersitie for the Lorde wil keepe and defende them and make them blessed The which Solomon doth wel signifie by the ioy of the father For there is nothing that more reioyceth the father then to see and knowe that his children doe prosper And so wee may vnderstande that in the fathers ioye there is promise of health enclosed and contrarily that in heauinesse of the mother there is threatning of death and damnation Besides this let vs note that this which is saide of parents carnal children may likewise bee stretched vnto the ministers and to their charge 2 The treasures of wickednes profit nothing but righteousnes deliuereth from death Although this sentence is general yet considering the contentes of the former it may bee saide that Solomon reprooueth those fathers which care not whither their children bee wise or no but are contented onely that they haue wherewith to susteine their bodies and to come thereby they gather goodes togeather both by right and wrong and reach their children to doe the same This is that which Solomon saith the treasures of wickednesse and saith Mat. 6. 19. Iam. 5. 10. Eccle. 6. 2 5. 12. 13. that such treasures shall not profite For first they are corruptible and subiect to be lost Secondly they that owe them most commonly dare not bestowe them in well doing least they shoulde diminish them which is a great misery Thirdly most commonly strangers do possesse them not their children It is an euil disease that the riches which are kept turne to the hurt of their owners Fourthly when he hath gotten much he cannot long enioy them for a man passeth away as a shadow he heapeth vp goods knoweth not who shal gather them O foole this night wil they fetche away thy soule from thee then whose shal those thinges bee which thou hast prouided Fifthly after this life they goe to damnation Psalm 39. 7 Luke 12. 20 as wee may see by the riche glutton in the 16. of Luke It is therfore true that the treasures of wickednes shal not prosper as saieth Solomon Wherein he iustly condemneth couetousnes Hee condemneth not riches for they are the good creatures of God giuen for the vse of the faithful and are instrumentes whereby charitie is exercised and are ordeined of God to the ende that wee shoulde bee enriched not in hiding them and locking theÌ„ vp but that we should abounde in good woorkes After that he hath rebuked condemned the couetous with their couetousnes he praiseth and commendeth hospitalitie and liberalitie when he saith but righteousnes deliuereth from death Here he setteth righteousnes against the treasures of wickednes wherein hee sheweth that they which bee not dealers of

is foolish in his talke and yet ceaseth not to be folish in his heart for from the abundance of the hart the mouth speaketh and also other outwarde workes doe folowe thereof for the outward parte is like to the in warde except wee disfigure ourselues by hypocrisie the which wil alwayes appeare holie and wise and not foolishe and therefore if we shewe any foolishnesse in wordes or in workes it is a plaine argument that wee are not wise in heart Wherefore wee may iudge that they which permit and take leaue to talke foolishly or to do acts against God and his worde for to auoide persecutions doe deceiue themselues when they would make men beleeue that they thinke not as they say or as they doe for the outward workes and chiefly suche as are wicked are certaine fruites conceiued in the heart of man the which is euil from his childhood And thus though Solomon doe not speake but of the lippes yet he forgetteth not to touch the hart which is the roote that bringeth foorth the fruite as we ought to vnderstande by the former reasons And also the Antithesis or comparison that hee maketh betweene the wise in heart and the foolish in talke doeth shewe it wel otherwise it should not agree In the first parte of the comparison he expresseth the roote for to exclude worldly wisedome which is of great shew and is nothing but rebellion for it wil not be subiect vnto the lawe of God for it is ledde by the desire of the fleshe afterwardes hee expresseth the Rom. 8. 6. 7. fruites which proceede from the true wisedome of the heart that is to say To receiue the commandements wherein hee noteth the obedience of the wise in heart to the which the wise worldlinges are contrarie and opposite whereof foloweth that they are disobedient In the seconde parte of the comparison hee expresseth but the euil fruite which can notlye and therefore in expressing it hee declareth plainly what the roote is that is to say euil for the tree is knowne by his fruite He immediatly after expresseth the recompence of them which speake and doe euil that is to say that they shal be beaten they shal bee chastened and punished first in this worlde if so be it that they watch diligently ouer the publike slanders and offences and that the Magistrates be zealous and that they bee careful to pronounce good and right iudgement vppon that which they knowe and is manifest vnto them in susteining and defending the good and punishing the wicked according as the fruits appeare for they haue not the knowledge of in warde foolishnesse but so farre as the same is opened outwardly and therefore Solomon sayeth not the foolish of heart shal be beaten but the foolish in talke that is to say hee which shal shewe himselfe foolishe by wordes and wicked workes If fathers and mothers loue their children are careful more for their soules then for their bodies they wil chasten them if their manners and conuersation be not good and honest They which spare the rodde at neede doe hate their children and make no count of the honour of God Wherevpon they ought to looke for grieuous punishment for sith they wil not strike whilest it is time they themselues are worthie to be beaten And also it happeneth often vnto them that their children which they haue borne withal in their malice when they come to age not only doe set naught by them and reiect them but also stand vp against them in robbing them cursing and doing them much hurt And finally if they doe not confesse their negligence they shal be beaten with eternal paynes If superiours doe truely loue their subiectes they wil chasten the foolishe that the good may liue in peace and that the slaunders and offences may be rooted out from the congregation of the Lorde otherwise they shal be beaten for first of all the foolish wil rise vp against them and in the ende they shal not auoide eternal damnation I wil honour them that honour mee c. 1. Sam. 2. 30. And as they which ought to punish the foolishe shal be beaten for their negligence euen so also shal the foolishe be for their foolishnes except they returne by true repentance 9 He that walketh vprightly walketh boldly but hee that peruerteth his wayes shal be knowne For as much as wee al desire to auoide perils and dangers and to liue safely and without feare of euil we must heare Solomon which doth admonish vs of the meanes when he sayeth He that walketh vprightly There is none in this worlde that liueth so perfectly but that he hath some fault For wee haue al neede to craue pardon for our sinnes and continually to confesse that we are sinners how vprightly soeuer we liue and thus the vprightnesse wherof Solomon speaketh lyeth not in a perfection that can not be mended wherto there can nothing be added for so long as we liue in this world we haue neede to repent to amend our faults and alwayes to grow forwarde in goodnesse through the knowledge of the trueth But this vprightnesse lieth in soundnesse of conscience whereby hauing our heartes right and not double we abhorre al dissimulations and hypocrisies and labour to folowe holines righteousnes and trueth in al things and with al men The worlde maketh no great account of this vprightnesse but al the worlde almost is giuen to deceit and craftie dealing vnto filthines and vncleannes vnto hypocrisie lying And forasmuch as the greatest parte of men women are such Psal 12. 2. they iudge themselues to be in safetie when they are giuen to such wickednes And so the number of them which beleeue the sentence of Solomon is verie smal and almost none Wherevpon foloweth also that there is almost none that walketh safely but it happeneth almost to al as it is said When they shal say Peace and safetie then shal come vpon them sodeine destruction The world destroyed by the flood Sodome and Gomorrha Dathan Core and Abiram and â— Thes 5. 3 diuers other wicked ones haue wel felt and shal feele it and if wee folowe them wee must looke also to feele the same For as the Lorde knoweth the righteous perfect for to deliuer them from temptation to keepe them to defend them and to saue them that hee may giue them victorie ouer al perils and dangers euen so also they which peruerte their wayes contemning all integritie and vprightnes and giuing themselues in diuers sortes vnto contrarie thinges can not be hid but shal be knowne by the Lorde to draw Mat. 13. 4. them and deuide them from the iust and perfect as wee separate the tares and the chaffe from the good corne for to sende them vnto vnquenchable fire In looking for the which albeit they say that God doeth not see them nor knowe them yet can hee finde them out as they daily feele by warres pestilences famines diseases by afflictions

vengeance of GOD they shal dye as they deserue These are the fooles whereof Solomon saieth that they shal dye through their owne follie 22 The blessing of the Lord maketh riche men and he doth adde no sorrowes with it Euery man naturally desireth to bee riche and to abounde with temporal goods not onely for to mainteine this life in a meane estate but also to nourishe himselfe in pleasures and voluptuousnesse to keepe greate cheere and to bee apparelled sumptuously and to bee magnified and exhalted and to enioy in this worlde all pleasures that are possible And to the ende to attaine theretoo wee labour with body and soule wee bestowe our bodily labour and set al our minde on woorke to see and consider howe we may become riche And because wee commonly see that fooles and ydiottes the negligent and slouthful the faint and weake to bee poore and that they haue greate neede it seemeth that man by his wisedome and pollicie by his force and strength by his labour and trauaile doth become riche For this cause man doeth attribute vnto his power the goods and riches that he possesseth and thinketh that they are due vnto him and that hee hath wel deserued them But in it there is nothing but vanitie without any profit I made gorgious and faire woorkes saieth Solomon in Ecclesiastes the second chapter c. But when I considered all the woorkes that my handes had Eccle. 2. 4. wrought and al the labour that I had taken therein loe al was but vanitie and vexation of minde for in this sorte man doeth not acknowledge GOD as it behooueth When hee seeth himselfe to abounde in riches hee ought not to bee like vnto swine which alwaies haue their snout in the grounde til they finde acornes looke not vp from whence they falto the grounde but he ought to lift vp the eyes of his minde and to beholde the heauen and to confesse that the goods he hath though he haue found them in earth and are brought out of the earth yet that they descended from heauen and are giuen vnto him of the meere liberalitie of God who maketh al things to growe for the vse of man GOD saide Let the earth bring foorth greene hearbe c. Againe He Gen. 1. 11. 28. 9. 3. 14. 20. Gen. 18. 3. blessed them and saide growe and increase c. And I haue giuen euery greene thing to be meate vnto you c. The holie Patriarks haue wel acknowledged this power and liberalitie Abraham did wel shewe it when he gaue tithes and would not be enriched with the goods of the Sodomites and when hee receiued the Angelles 28. 20. and intreated them gently It is also saide of Iacob that hee made a vowe saying If the Lorde wil be with mee and keepe me in my iourney which I goe and wil giue me bread to eate and cloathes to put on so that I come againe vnto my fathers house in safetie then shal the Lorde be my God c. Againe he himselfe sayth O God of my Father Abraham and God of my father Isaac Lorde which 32 9. sayeth vnto mee Returne vnto thy countrey and to thy kindred and I wil doe al wel with thee c. The Lorde is he that killeth and maketh aliue againe Nowe also Solomon doeth confesse it when 1. Sam. 2. 6. hee sayeth That the blessing of the Lorde maketh riche c. If any man then be riche the same commeth because God hath extended his blessing vpon him Thus riches ought not to bee attributed either to the labour or wisedome or industrie or diligence and care of men either to fortune or chance by aduenture as doe the infidels but we shoulde acknowledge and confesse that as God Psal 24. 1. is the Creatour both of heauen and of earth and of al thinges in them conteined and that the earth with the contentes ther of doth appertaine vnto him euen so hee distributeth the thinges of this worlde as hee pleaseth and to whome hee pleaseth After that he hath made a man riche at his pleasure hee taketh away the same againe and maketh him poore and giueth it vnto another Iob saieth in his first chapter The Lorde hath giuen and the Lord hath taken and that which was taken from him was to make theeues and robbers riche In this sorte we confesse that God not only blesseth the faithful and iust but also the wicked and vnthankeful as saieth our Lorde hee maketh the Sunne to rise both vpon the good and badde But hee doeth this partly to make himselfe knowne Mat. 5. 45. howe hee hath not left himselfe without witnesse of dooing vs good c. And this is also to the ende to take away excuse from the vnthankeful Act. 14. 17. Rom. 1. 18. For the wrath of God is reuealed from heauen against al vngodlinesse and vnrighteousnesse of men which with holde the trueth invnrighteousnesse Secondly to the ende that the children Mat. 5. 44. of God shoulde folowe their Father in wel doing to their enemies Thirdly that the elect of God seeing and beholding the great benefits that the Lorde poureth vpon the wicked and comparing their afflictions with them they should learne howe they ought to hope for a much better life then haue the most blessed of this world otherwise the state of Gods children shoulde bee woorse then the same of the wicked Wherfore the confiscations forfeitures that the tyrantes make nowe adaies should rather reioyce the afflicted Mat. 5. 11. I am 1. 2. then grieue and vexe them Thus albeeit the tyrants do persecute bannishe steale and pilfer from the children of GOD and that God doeth so suffer them yea that hee hath so ordeined yet is it not to say that God hath depriued his children of his blessing For Rom. 8. 31. 1. Cor. 10. 13. what temptation soeuer hee sendeth vnto his housholde folkes and children yet doeth hee not cease to loue them If God be on our side who shal be against vs God is faithful which wil not suffer you to be tempted aboue that you be able but wil euen giue the issue with the temptation that yee may be able to be are it Let vs therfore vnderstand that God noth neuer so spoile his children but that hee leaueth them sufficient goods For a smal thing that the righteous hath is better then great riches of the vngodlie Also they which haue their hope in the Lord as they are not forsakeÌ„ Psal 37. 16. of him as it is written in the former psalme I haue bin yong and nowe olde yet saw I neuer the righteous forsaken nor his seed begging their bread c. so doe they acknowledge trulie confesse the blessing of God by beeing contented and thinking themselues riche ynough The which contentation they shewe by not stealing but doing good vnto their neighbours For as it is said a litle after The righteous is euer merciful

the assaultes of Satan of the world nor of the wicked for it is said They that trust in the Lorde shal be euen as the mont Sion which cannot bee remoued but standeth fast for euer c. And least wee shoulde bee deceiued with vaine presumption thinke to bee sure and not to bee shaken For further too stablishe Psal 125. 1 vs in the trust wee haue in God and in the hope that wee haue that wee shall dwell for euer in the courtes of the Lorde and in his holy mountaine we must walke innocently c. Who so doth these thinges shall neuer fall for he is wel sodered together with strong Psal 15. 5. faith and true repentance And this is the cause why Solomon saith But the righteous remaineth as a storng foundation Therefore if we wil be stedfast and not to be shaken through the rage and vehemeÌ„cie of the wicked neither feare them though they assault vs for to destroy either in our goods or in our bodies or that they labour to destroy our soules by ouerthrowing of the true and sound doctrine and by taking away of the pure religion wee must bee armed not with an idle and dead faith but with a liuely faith which worketh by loue as the Lorde teacheth vs in his worde Then shall wee bee built vppon the rocke wherevpon Iesus Christ hath built his Churche against the which the gates of hell cannot preuaile Our Lorde doeth well shewe it also by an other similitude It is not Mat. 16. 18. Mat. 7. 24. therefore without cause that SolomoÌ„ calleth the righteous A stroÌ„g foundation For as we may vnderstand by the words of our Lord this foundation shall not onely be sure in this world but it shall remaine for euer in eternall blessednesse For blessed is the man that abideth temptation for after he hath beene tried he shal receiue a Iam. 1. 12. crowne of glory 26 As vineger is vnto the teeth as smoke is vnto the eyes euen so is a slouthfull body vnto him that sendeth him Solomon hath rebuked and reprooued the slouthfull for consuming of the time vnprofitably spending it in vnnecessary works and thereby runne in danger sodenly too fall into beggery and extreme pouertie And heerby hee hath shewed that the slouthfull was hurtful to himselfe Nowe to the ende that wee shoulde take heede of the slouthful And that wee shoulde not lightly set them a worke chiefly when speede and diligence is required hee sheweth vs that the slouthfull bringeth hurt griefe and trouble vnto them which imploy and set them on worke And for this cause he compareth the slouthful vnto vineger that is laide vnto the teeth the which it greeueth and troubleth because of the coldnesse sharpnesse thereof and because of his biting and harshnesse it heateth and setteth the teeth on edge and so doth hurt them Secondly he compareth the slouthfull vnto smoke which smiteth against the eies vnto the which it doeth much harme it doeth darken them and make them water and doeth seeth them and so doeth weaken the sight and hinder the eyes from doing their office and taking their recreation and pleasure It is not without cause that Solomon maketh these coÌ„parisons and is not contented to coÌ„pare the slouthful either to vineger or to smoke but vnto them both and chiefly the slouthfull body that is set about some good worke for he causeth not onely one griefe and hurt but many hee is cause of muche sorrowe and anger because hee doeth not faithfully nor with suche care and diligence execute and discharge his office duely as is required nor content and satisfie them which haue hired and set him on worke This hath no neede of proofe for they which hire and send labourers to do their work do sufficiently trie what hurt and hinderance they suffer if their laborers be slouthful negligeÌ„t albeit the matter is not great But we are al of this nature that we trouble ourselues except that men doe as we wil haue them euen in the affaires workes of smal importance neither wil we afterwards be serued with such slouthful and negligent persons againe but wee disdaine and reiect them for we would haue our workes so wel done that we could finde no manner of fault Nowe forasmuch as wee are of this nature let euery one of vs take heede by the lawe of charitie if wee be sent and appointed to doe some worke that through our negligence and slouthfulnesse we grieue no man but that faithfully and truely we giue vnto our neighbours that which wee owe them that we be readie to doe towardes our neighbours accoÌ„rding as we are able Let them which are lustie and strong labour with their bodies to helpe the feeble and weake let the riche bee riche in good workes let the wise prudent and discreete not spare their lippes and tongues for to teache and to direct the vndiscreete and them that goe astray Otherwise we shal not be onely as vineger and smoke vnto men but also vnto God for of what estate or condition soeuer we be it is hee that calleth vs thereunto which doeth ordaine and sende vs so that wee doe no good worke but that it is the worke of the Lorde If then we be slacke carelesse and slouthful to doe our duetie we are greeuous and troublesome vnto God as we may plainly knowe by the similitude of the talents To the ende therefore that we be not troublesome vnto our God and Mat. 25. â— least we be rebuked of euil and slouthfulnesse wee must euery one of vs set ourselues to worke according to the number and excellencie of the talents that we haue receiued of the Lorde that wee may be like the faithful and wise seruant and not vnto the euil seruant For to do this wel let vs consider vnto what state we are called and to what worke wee are sent First of al that the Kings Princes and Superiours of the earth to whome God hath giuen this honour to communicate his name vnto them saying I haue saide yee are Gods and are al children of the most highest as God neuer ceaseth Psa .. 82. 6. seth working in gouerning the worlde by iudgement iustice and is careful and diligent to prouide for his creatures so also they should not be giuen to sleepe rest to take their ease and pleasures to take their sporte and worldly pastime to eate and drinke out of measure to delight in pompes and superfluous magnificence but should be diligent and attentiue as Dauid saieth Be wise now therfore O ye Kings be learned ye that are Iudges of the earth For to Psal 2. 10. Exo. 18. 21 31. 1. Psal 82. 3. Esai 1. 23. Ier. 5. 27. compasse this wel they must be men indued with vertue and careful to folow the lesson that is taught them and as they are commaunded to minister right vnto the poore c. Otherwise they shall be as vineger and smoke before

of the present sentence wee might make thereof twoo contrary partes And for the seconde which is also that the hope of the vniust shal perish Wee will apply the first after this sorte that the wicked doe not come to the ende of their enterprises as they desire and hope but receiue the contrary whereby they are confounded and so their hope perisheth and this is chiefly in death wherein they shall remaine and bee vndoone for euer For to shewe that it cannot otherwise happen and that the wicked must needes bee frustrate and voide of their hope Solomon vseth a Verbe which doeth not signifie that which is or shal bee doone but that which is already doone thus it doth signifie vnto vs that we shoulde thinke the thing to bee lost which wee cannot obteine and whereof there comes no good end For if wee will giue the Verbe according to his time wee shall say that the hope of the wicked is lost and gone And by this word we may say that Solomon doth signifie that God doth not alwayes tary vntill death to confound the wicked by making them void of their hope as also it is the trueth and diuers haue prooued it true and do still feele it as it is very expedient for the rest and tranquilitie of the seruantes and children of God Againe wee haue not said that it is onely referred vntil death But chiefly Pharao looked surely too Exo. 1. 1. King 12. Esay 3. 6. Dan. 4. holde the children of Israel in bondage so did Roboam also Zennacherib and Nabuchodonosar They which inuent and striue against the Gospel and doe persecute the faithful from this life they loose their hope and shall loose the same in death except they come to repentance and that they settle their hope more stedfast Saint Paul wheÌ„ he persecuted the ChristiaÌ„s lost his hope for this life the which was helthful vnto him they which haue receiued the interim haue hope to obteine a counsel which shall refourme all errours They haue beene for a certaine yeeres put off GOD for his mercy sake put them off stil to the ende that they shoulde returne for to consider from whence they are fallen and that they shoulde change their hope 8 The righteous escapeth out of trouble and the wicked shall come in his steede For to establishe right iudgement wee must not iudge according to the sight of our eyes nor after that that we see happen dayly otherwise we shold esteeme the righteous to be most wicked the most vngodly should be in our opinioÌ„ the best people But we must take heede to that which God pronounceth and if wee iudge after his sentence wee shal be righteous iudges Nowe hee excepteth not the righteous man from troubles as may bee seene both by examples and by witnesses which haue beene already alledged but in diuers places he promiseth to deliuer the faithful man from misery and calamitie Solomon after the Psalmist and others doth giue vs witnesse thereof when hee saith The righteous escapeth out of trouble As the holy scripture doth not determine the time so ought wee not too assesse special iudgement vpon this man or that man but we must be certaine that if we walke vprightly and in soundnesse of coÌ„science and that we be patient in aduersitie how long harde soeuer they seeme vnto vs that at time conuenient wee shal-be deliuered For yee haue neede of patience that after yee haue doone Heb. 10. 36. the wil of God yee might receiue the promise The iust doth not alwayes escape tribulation but it taken out of the worlde Contrarily what prosperitie soeuer we haue in this worlde howe long soeuer it be yet if we walke with an euil conscience we caÌ„not looke but for misery and calamitie This is that which Solomon meaneth when he saith But the wicked commeth in his place as if hee saide the righteous which was counted vnhappy and miserable through the trouble that oppressed him doeth escape the same and is placed happily and the wicked which did oppresse him falleth into the misery wherein he laboured to bring and to keepe the iust and so hee commeth in his place When Solomon calleth trouble the place of the righteous it is not to say that the righteous haue deserued trouble though wee bee all worthie to be afflicted not onely with temporal sorrow but with perpetuall torments if God shoulde enter into iudgement with vs but hee meaneth the wicked which thinke to yeelde vnto the righteous that which hee needeth when hee troubleth and molesteth him shall at the last come into the same ranck and order and shall not escape as it is declared of Herode Acts the 12. Chapter Wee may also say that in his place after the language of Solomon importeth as much as for him or aboue him as if SolomoÌ„ woulde say that the wicked shall come into trouble for the iust whome hee hath oppressed or in steede that he laboured to subdue the righteous he shal be placed aboue him and the wicked shal bee as the footestoole of the righteous The first sense is true so are these two last For it is a righteous thing with God to recompense 2. Thes 1. 6. tribulation to them that trouble you We may see also in diuers places that God threateneth and punisheth the wicked for the righteous Mala. 5. 3. Psal 47. 4 Psal 49. 14 and that the wicked are set vnder the iust The victories that God hath giuen vnto his people of Israel against the infidels haue bin a figure therof when truly it is said They lie like sheepe in the graue death deuoureth them and the righteous shal haue domination ouer them in the morning This same shal be thus done because the iust are members of Iesus Christ But to the end that none should presume of his owne worthines and excellencie of his owne power or cunning because it is saide the iust escapeth from trouble and also it seemeth at the first sight that Solomon doeth attribute some vertue vnto the iust as if hee did drawe himselfe out of Psal 110. 1 miserie let vs know that Solomon vseth here a verbe passiue wherby hee signifieth that it is by an other that the righteous escapeth and truely we are like vnto a litle birde taken in the net the which can not escape except some other breake the net For this cause we must humbly confesse it If the Lord had not bene on our side when Psal 124. 1 men rose vp against vs they had then swallowed vs vp quicke But the wicked doeth wel deserue trouble neither ought the fault to be imputed to any other then to himself for it is he which falleth into it of his owne proper malice 9 An hypocrite with his mouth hurteth his neighbour but the righteous shal be deliuered by knowledge The worlde doeth so flowe with hypocrites that the Scripture doubteth not to accuse al the bodie of the people of God of hypopocrisie

themselues from their violence The world is so filled with such wicked men that rightly wee may complaine The good Mich. 7. 2. man is perished out of the earth The Prophets our lord Iesus Christ and his Apostles haue bene handeled after this sort And blessed are Mat. 9. 10. they which suffer with them But what prosperitie soeuer there is in the patience that we haue in trouble and though we must reioyce therein yet it is not to say but that we should haue coÌ„passion of theÌ„ which suffer to think how to deliuer theÌ„ to procure the same and if wee can not better and restore it at the leastwise that wee should labor by prayers exhortations threatenings if it be needful otherwise we are faint haue not a right heart Solomon doth shew vs this same when hee saith But the mouth of the righteous wil deliuer for whose blood they laye waite Nowe as such wicked men doe worke the ouerthrow of others so also shal they be ouerthrowne themselues and contrarily the iust which labour to saue their neighbours shal be deliuered as foloweth 7 God ouerthroweth the wicked and they are not but the house of the righteous shal stand The wicked are like vnto an house builded without foundation Mat. 7. 26. And therefore let the good comfort themselues 8 A man shal be commended for his wisedome but the froward of heart shal be despised There is none of vs that would gladly suffer himself to be despised nor to be euil spoken of but doe al desire to be esteemed to be wel and honestly spoken of Wherfore we must be very attentiue vnto the doctrine that Solomon doth presently giue vs for he doth shew vs the way for to attaine vnto that which we desire touching our reputation and good name This is the wisedome wherewithall if we be endewed hee doeth promise vs commendation Wee must therefore be giuen vnto wisedome and we shal be had in good reputation and shal be praysed and commended But to the ende that we may not be deceiued let vs know that there hath beenâ— and are in the world many honest men and wel learned after the outward apparance and in the feeling of the fleshe the which haue bene are wel counted of and praised of them which are led with a carnal and worldly affection but as such wisdom is condemned of God euen so that reputation vanisheth away verie quickly as al men do proue by experience sauing those which knowe not what wisdom is Solomon speaketh not here of such wisdom but of that which is ioyned together with vpright heart wherby we labour to profit our neighbours to do hurt to no man He doth shewe it when he setteth a froward hart against wisdom saying But the froward of heart shal be despised At the first sight it seemeth vnto the faithful poore afflicted beeing weake ful of infirmities that the contrary of this sentence is true For we see that as the wicked do please praise themselues so also they haue a great number of flatterers to applaud and to commende them And as the faithful doe walke in humilitie and esteme not of theÌ„selues euen so also the world doth contemne theÌ„ This same hath bin tryed is prooued dayly Notwithstanding the same letteth not this sentence to be true for Solomon doeth not speake of that which is done in the world amongst the wicked but of that which ought to be done shewing vs what God doth allow disallowe and what the children of God ought to praise and what they ought to contemne and abhorre Let vs then vnderstande that Solomon promiseth vnto them which haue true wisdom that they shal be esteemed before God who also wil cause them to bee esteemed and reuerenced of men so farre as he shal know to bee necessary for them and therewith also hee declareth vnto vs what is our duetie towardes them to the end that we should not folow the foolishnes and malice of the world which doeth mocke and persecute the wise and prudent but that wee should haue them in admiration speaking wel of them and giuing them honor reuerence in being at their commandement obeying their admonitions instructions and exhortations and in trembling at their reprehensions and threatnings as we honour the wise magistrates godly Ministers our fathers and mothers Contrarily let vs knowe that hee threateneth the foolish and wicked which are so much peruerted ouercome that they giue themselues to nothing but to vanitie and foolishnesse vnto vngodlinesse and filthinesse let vs knowe I say that hee threateneth such people denouncing vnto them that God wil despise them with a horrible and fearful contempt Let vs know also that they are wel worthy to be contemned before men that they which know them to be such should abhorre them esteme them not only as filth and doung but also as poyson and deadly pestilence euen verily to hate them and to pray for their destruction yet without being led with any carnal affection which should draw vs to seeke our particular profit and to reuenge ourselues vpon theÌ„ which should hinder the same but that onely we shoulde haue before our eyes the honour and glory of God and the rest and peace of his Then may we say Stand vp o Lord in thy wrath and lift vp thy selfe c. Let God arise let his enemies be scattered c. Psal 7. 6. Psal 68. 1. Psal 139. 19 Wilt thou not slay the wicked O God c. Moreouer let vs note first of al forasmuch as al wisdome commeth of God and that none is indued therewith but by his grace and goodnesse and that for the same we are esteemed of by our neighbours and that they commende and praise vs for it let vs take good heed from being delighted with ourselues and to bee drunken with such praises thinking that they are due vnto vs of right but walking with humblenes let vs say Not vnto vs O Lorde not vnto vs but vnto thy name giue the praise c. If we do contrarily we deserue to heare What hast Psalm 115. 1 1. Cor. 4. 7. thou which thou hast not receiued 9 He that is despised and is his owne seruant is better then he that boasteth himself lacketh bread We all naturally are set to glory and boasting do loue rest and are glad that others shoulde labour for vs and serue vs for this cause wee thinke it very strange that Solomon shoulde heere commend basenes and seruice But seeing we loue not to want victuals and doe feare to starue for hunger so that for bread wee will applie ourselues to the vilest office that can be thought of rather then wee wil die for hunger let vs not therefore finde it strange though Solomon doth commend the man that is despised and doeth apply his worke for to serue and helpe himselfe and to earne his bread in the sweate of his face

plaine but it is not easie to doe that wee can attaine therevnto without brideling Ephe. 4. 28 our corrupt nature considering the inclination thereof 10 A righteous man regardeth the life of his beast buâ— the mercies of the wicked are cruell For to shewe howe the poore despised man and hee that is his owne seruant is better he doeth attribute vnto him righteousnesse and that because so much it wanteth that he is not negligent in doing his duety towardes men that he doth not neglect nor contemne his beast which serueth him to labour with al but doeth administer vnto him that which is necessary he sheweth this same when hee doeth say A righteous man regardeth c. And heerein hee hath respect to the lawe which saith Thou shalt not muzzle c. Saint Paule doeth alledge this law for to shew that the ministers of the worde ought to bee rewarded for their labour and Deut. 25. 4. 1. Cor. 9. 9. that they shoulde haue distributed vnto them that which is necessary for them to liue and to doe their office And albeit there is not so little a birde whereof God taketh no care yet notwithstaÌ„ding for to declare that by his law god hath had more regard vnto men for whome al thinges are created then to oxen Saint Paule denieth that god taketh care for oxeÌ„ not that he wold exclude oxen from the prouidence of God without the which nothing can remaine in this worlde but hee meaneth that this lawe was not giuen for the cause of oxen but to the ende that we shoulde vnderstande howe great care we shoulde haue ouer our neighbours when God commandeth vs expresly to take care of oxen Nowe also when Solomon speaketh that the righteous man regardeth the life of his beast let vs not thinke that hee doeth attribute righteousnesse vnto a man for taking care of his beast neither that hee woulde that the man shoulde be counted iust because he regardeth to nourishe his horses or oxen which labour but hee reasoneth from the lesse to the greater as if he said If the righteous doth take paine to prouide for his beast and to doe al the good hee can to him or is necessary for him by a stronger reason hee will bee moued to shewe gentlenesse towardes his neighbours and wil accustome himselfe too vse vpright dealing to the end thereby that hee may doe his duetie to them and not to defraude them And so doing hee shal shewe that hee isled with a gentle and louing good and righteous affection and that hee hath no desire to hurte but that he intendeth to profite his neighbours By suche exercises hee shal not be righteous but because he is righteous he wil apply himselfe vnto them and wil shew himselfe righteous to the edification of his neighbours as the good fruite maketh not the good tree but because the tree is good hee bringeth foorth good fruite and thereby declareth his goodnesse Solomon then doth not here exalt our works to make vs to boast of theÌ„ but he prouoketh vs to do so well that our neighbours shoulde feele and perceiue vs to bee softe and gentle and not to contemne them to deale euil with them to hurte them and hinder them as doe the wicked euen as Solomon doeth signifie when hee saith But the mercies of the wicked are cruell He iudgeth the affections which are inward and hid the which are knowne to God onely The hearte is deceitful and wicked aboue all Iere. 17. 9. things who can knowe it I the Lorde search the heart and try the reines Againe God seeth not as man seeth for man looketh on 10. the outwarde apparance but the Lorde beholdeth the heart Yet neuerthelesse hee medleth not with the office of God but when hee seeth that the wicked doe abounde in euil fruites of wicked works that they exercise cruelties in borrowing and not paying againe seeing that such vngentlenes cannot proceed but of cruel affection 1. Sam. 16. 7 by such exercises Solomon doeth iudge rightly of the inward parts though hee doeth not beholde them with his eies For the tree is knowne by his fruite And in pronouncing of that which is within hee sheweth what their outwarde conuersation is that is to say infamous wicked and cruel For an euill tree cannot bring Mat. 7. 16. 12. 33 foorth good fruite And because that none would bee counted cruell therefore it is needeful first of al that wee refourme the inward parte as the Lorde doeth shewe vnto vs when hee reiecteth al the outwarde holynesse for the crueltie which hee expresseth saying For your handes are ful of blood And afterwardes when hee exhorteth washe yee then c. Yee make cleane the outside of Esay 1. 11. 15. 16. Mat. 23. 25. 26. Ezec. 36. 25 the Cuppe and of the Platter but within they are ful of bribery excesse But it is not in your power thus to doe it is the worke of the Lord. Then will I powre cleane water vpon you and yee shal be cleane yea from al your filthinesse c. Wherefore wee must pray vnto God and say Purge mee with hysope and I shal be cleane washe mee and I shal be whiter then snowe The Pope with his shauelinges hath neede thus to pray For if there bee any people in the worlde which beare any cruel affection they haue it seeing that Psal 51. 7. they do not only spoyle mens goods for to enrich themselues but also so much as in them lieth steale soules from God to giue them to the diuell They are of the number of them whom Ezechiel speaketh Woe vnto the shepheardes of Israel that feede themselues shoulde not the shephearde feede the flockes For this cause wee Ezech. 34. 2 are admonished to beware of them They which next succeede the false doctours in cruell affections are they which vnder colour of ministring iustice do iudge through parciality hauing regarde too persons taking bribes and not giuing the right vnto him that it belongeth Esay 1. 23. vnto Thy Princes are rebellious and companions of theeues c. 11 Hee that tilleth his land shal be satisfied with bread but he that foloweth the idle is destitute of vnderstanding For to giue courage vnto the man which is seruant for himself and his owne man hee maketh vs a promise the accomplishement whereof is very needeful for vs yea necessary to mainteine vs in this life he promiseth Satisfiyng with bread that is to say that the maÌ„ which shal be diligeÌ„t careful to do his office to folow his estate and vocation shal want nothing that is necessary for to liue in this worlde but shal haue enough and contentation For by bread are signified al thinges necessary for to vpholde this life and by satisfiyng is ment contentation Now hee that is contented with things necessary is rich enough Albeit theÌ„ that SolomoÌ„ doth not name but bread only yet doth hee not promise any smal thing as

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

blessednes which is a rewarde not of merite but of grace and liberal goodnesse Secondarily let vs note that if wee wil vnderstande this sentence of the sayings of Kings and Princes they ought to learne heere that their office is to roote out the wicked and to set good men at rest for we may also expounde the last woorde of this sentence by To obteine peace Mat. 24. 25. Thirdly let vs note that the worde Worde after the Hebrewe phrase doeth signifie a thing and after this signification wee may say that hee shal be destroyed which despiseth the thing that is committed vnto him 14 The instruction of a wise man is as the wel spring of life to turne away from the snares of death As the man which fainteth for want of drinke if hee meete with a fountaine of water and drinke thereof doeth slake his thirst and is so quickened that hee is out of danger to dye by thirst euen so when wee haue Lords and gouernous which do their duetie in politike gouernement when fathers and mothers are carefull of their families as behoueth and when the Pastours of the church doe employe themselues diligently vnto wholesome doctrine then haue wee wise men whose admonitions counselles and corrections if wee receiue then doe wee drinke of the fountaine of liuing water the which wil preserue vs from death and wil quicken vs when by such instructions the holy Ghost woorketh in vs sanctifying and making vs obedient by faith and repentance For without the working of the holie Ghost instruction is dead and is deadly to them to whom it is offered when they doe not willingly receiue it Solomon doeth exhort vs to drinke of this spring and fountaine when hee sayeth The instruction of a wise man c. For to drinke rightly of this fountaine let vs resort thither whither Esay calleth vs saying Al yee that bee a thirst come to the waters Esai 55. 1. Therefore for to receiue well the instruction of the wise and to be refreshed and to auoyde the snares of death wee must come vnto Iesus Christ that hee may make vs partakers of the graces and giftes of his Spirite teaching vs by the doctrine of his Gospel For as wee are corporally nourished with bread wine milke and water euen so ought wee to vnderstande that our soules are susteyned with the doctrine of the Gospel with the holie Ghost and other giftes of Iesus Christ and are so nourished and sustayned therewith that wee shal neuer neede any thing If thou knewest Ioh. 4. 10. 7. 37. the gift of God c. Againe whosoeuer drinketh of this water c. If any man thirst let him come to mee and drinke c. Ouer and besides this let vs note first of al that they which take vpon them to instruct others shoulde bee wise that no man may reprooue or blame them Thou which teachest an other teachest thou not thy selfe And they must be wise not as Turkes and Papists Rom. 2. 21. which thinke themselues verie wise when they are verie diligent to publishe humane doctrines and diuellishe traditions by the which they seduce the heartes of the simple and so doe drawe them to death and doe not quenche the thirst of the people with the spring of life they are not administratours of the waters of this liuely spring but they leade the people to a forsaking of the liuing God which is the fountaine of liuing water but they must folowe the wisedome of Moyses of the Prophetes and Apostles of good iudges and kings which haue ministred this liuely water Secondly let vs note that where there are no wise men there is no spring of life but al are snared in the nettes of death Whereupon wee may vnderstande howe greate the miserie is wherein the Turkes and Papistes are and to consider howe much more miserable are they which haue wise men and do despise them They are more miserable then they of Sodom and Gomorrha Mat. 10. 1â— Thirdly let vs note seeing that the scripture doeth attribute snares vnto death that it is not in our power to deliuer ourselues from death no more then it is in the power of a litle byrde to escape the net when he is entangled therein Let vs not boast ourselues therfore of our free wil as if thereby wee had the power to saue ourselues But when wee drinke of this spring of life that wee taste and digest it let vs knowe that it commeth because that our Lord Iesus 1. Cor. 15. 55 Psal 124. 7. Ephe. 2. Titus 3. Christ hath broken the bandes of death And therefore let vs confesse this grace and say Our soule is escaped as a byrde out of the snare of the fouler c. 15 Good vnderstanding maketh acceptable but the way of the disobedient is hated When Solomon speaketh thus it is not to say that there is any euil vnderstanding but hee so speaketh to distinguishe it from the same that the worlde esteemeth so much the which is but foolishnesse before God and consequently before them which are indued with the spirite of the Lorde This hee doeth also for to make vs to loue it and to induce vs to seeke it seeing that naturally wee loue that which is good Therefore when Solomon saieth Good vnderstanding c. It is asmuch as if hee did say Take heede yee order not your manners after the custome of them which thinke that they haue vnderstanding before the worlde It doeth nothing profite but to puffe vp men and to cause them to dispise their neighbours and often to become angrie enuious But giue yourselues vnto good wisedome and vnderstanding which wil not swel nor contemne other it maketh the man of vnderstanding acceptable vnto his neighbours whome hee by his wisedome doth admonishe and comfort administring vnto them the helpes of saluation Beholde howe good vnderstanding getteth fauour aswel to him that possesseth it as also to the neighbours which are holpen thereby either spiritually or corporally Both of these may bee seene in Ioseph and in Moyses And to the ende that wee shoulde knowe howe wee ought to gouerne vs after good vnderstanding Solomon doeth teache vs rightly wherein it consisteth to wit in faythfulnesse vprightnesse and trueth in gentlenesse easinesse and softnesse Wee may vnderstande this same by the Antithesis when hee saith But the way of the disobedient is hated Against good vnderstanding hee setteth the way of the vnfaythful and against grace or acceptation hee setteth heere sharpenes or hatred Whereupon wee may gather what is ment by good vnderstanding and that they which are indued therewith ought to be acceptable vnto their neighbours seeing that they become tractable and are at their commaundement in what soeuer they can as God willeth Let vs also note that the vnfaithful and disobedient can hardly counterfaite for to bee founde honestmen and in the meane time to worke the destruction of their neighbours And they which haue to doe with them

preseruation or health vnto the faythful Ambassadour hee closely promiseth him that hee shal not fal into euil but that God wil keepe and saue him And therewith also hee sheweth howe the faithful Ambassadour ought to bee receiued of men yea with greater affection then the best Phisition of the worlde because that the spiritual health is more precious and excellent then the preseruation and health of the body The Phisitions of the body do so much as they can to heale the bodies for a certaine space of time but the preseruatioÌ„ health that the faithful Ambassadours do bring bringeth continual and euerlasting life if by fayth and obedience we receiue their ambassage Now as there are fewe which gladly receiue the faythful ambassadour euen so there are fewe which are preserued and haue health in their soules the faulte whereof lyeth not in the faythful ambassadours The worldlings doe not feele their sicknes and disease therefore they refuse the faithful ambassadours and so are lost and so much as in them lyeth they make the messengers fal into euil and no thanke to them that they become not wicked and infidels But albeit that the faythful ambassadours do bring preseruation and health yet ought they to acknowledge and confesse that they are nothing but organes and instruments and that there is but one Phisition Iesus Christ of whose office looke Malachie chapter 4. 2. Mala. 4. 2. 18 Pouertie shame is to him that refuseth instruction but he that regardeth correction shal be honored We do naturally feare pouertie would not be made a shame reproche but do greatly desire to abounde in wealth to be praysed and honored But we knowe not how to gouerne ourselues for to flye auoid that which we feare and to obteine that which we would haue And therfore our good God knowing what is needful for vs and willing our good more then we ourselues hath by Solomon taught vs the way and meanes to attaine to the true riches honors Now againe he teacheth vs the same First of al by a threatning Pro. 1. 8. 3 9. 10. 4. 1. 8. 10. 11. 32 saying Pouertie shame is to him that refuseth instruction But the worldlings and carnal men doe nothing but mocke at such threatenings as they when they contemne the preaching of the worde when they reiect al instructions and say that we must turne our backe vnto GOD for to come to wealth and riches The Lorde knoweth wel a fit and meete time to fulfil his threatninges making such riches to come to nothing deliuering them to theeues and robbers orelse to consume them by lawe or by some other disorder and euil gouernement and thus hee bringeth the contemners of his woorde which had a worldly harte and was lifted vp in pryde vnto pouertie beggerie and extreeme necessitie and in this manner hee bringeth them to shame and are counted vile and contemptible euen abhominable If wee doe feare to bee threaned and that in steade of refusing instruction wee take instruction admonition correction and reprehension thankefully pouertie and shame shal flye farre from vs and wee shal haue whatsoeuer is expedient and necessarie for vs. Solomon doeth signifie it by a promise contrarie vnto the former threatening when hee saieth but hee that regardeth correction shal be honoured When hee setteth regarding of correction against refusing of instruction hee doeth teache vs that to regarde correction is to become attentiue and to delight in the admonitions instructions and corrections that GOD giueth vs by his woorde euen in the chastenings and afflictions that hee sendeth vs according as wee are admonished Thus dooing wee shal not want that which wee neede Heb. 12. 5. Ia. 1. 2. 12. seeing that GOD doeth offer himselfe vnto vs as to his children and doeth accept vs for such hee doeth honour vs and wil for euer honour vs Blessed is the man which abydeth temptation c. And when hee placeth honour against pouertie and shame hee giueth vs to vnderstand that to honour is not a courtely reuerence with cap and knee as s done vnto greate Lordes but to bee honoured is to bee wel counted of and to haue his neighbours at his commandement and to want nothing but that which may wel bee forborne and which commeth not to a good ende To honour is taken in this signification If ye wil haue Exo. 20. 1â— 1. Tim. 5. 3. examples of them which haue refused instruction wee will set Caine the worlde destroyed by the flood Pharao the sonnes of Ely Saule and Iudas And they which regarded correction were Abraham Moyses Dauid Iob Ezechias the Prophetes and Apostles Wee see by these examples what pouertie and misery doeth come vnto those which refuse to receiue the woorde for to learne to repent and amende their life Moreouer wee see also what shame they haue gotten Therefore let vs know that if wee folowe them wee shal come to the like state That we may auoid the same let vs labour to folowe these good fathers which haue beene so famous and renoumed and wee shall bee their felowes and partakers with them of one glory And Saint Paule saieth But Rom. 2. 10. â— to euery man that doeth good shal be glorie and honour peace to the Iewe first and also to the Grecian And to them which seeke eternal life glory honour and immortalitie of wel dooing Let vs therefore take heede howe wee harden ourselues against the spurre and kicke against the pricke let vs not despise the riches of Gods goodnesse c. For to accomplish it wel let vs not desire to haue Ministers which wil spare vs and flatter vs speaking sweete pleasant things to our fleshly desire humaine reason but rather let vs pray vnto GOD that hee woulde giue vs ministers whose mothes he hath touched as he did to Ieremie that they may feare nothing but that boldely they woulde follow the commandement Iere. 1. 9. Esay 58. 1. Cry aloude spare not lift vp thy voyce like a trumpet and shewe my people their trangression and to the house of Iacob their sinnes 19 A desire accomplished delighteth the soule but it is an abhomination to fooles to depart from euill When the wicked and vngodly think and iudge that they haue and enioy their pleasures and desires they leape for ioy and exceed in all dissolutions and insolencies I say expressly when they thinke and not when they haue sith that all their desires are wicked the Lord doth not suffer them altogether to enioy them as they would haue them For with an vnbrideled licence they woulde take and giue leaue to themselues to doe as they woulde euen to hurte an annoy the innocents and so the poore faithfull ones which are weake in comparison of them should haue no rest nor peace They would bring the Church of God to nothing and woulde spoile him of his kingdome And as they haue not the full possession of their desires

For there is no man which had not rather loose al his goods then to loose his life But because euery man knoweth not the way how to proceede to saue his neighbours life therefore Solomon doeth teache it vs when he saith A faythful witnesse deliuereth soules And forasmuch as there is none but God only which is true vnlesse hee communicate his trueth by his woorde wee cannot doe this pleasure vnto our neighbours to saue their liues except we be diligent to receiue the woorde to speake after it and to giue ourselues to doe the workes which it teacheth vs. This is the way which wee must holde for to bee a true witnesse But albeit there is but this one way yet may wee shewe ourselues true witnesses in diuers sortes If being called in iudgement for to beare witnesse of the trueth or beeing ordeined iudges wee speake trueth although that vpon our deposition othe or sentence they leade our neighbour to the gallowes and that hee be hanged yet doe we not cease to be true witnesses and to deliuer soules For when Solomon speaketh of the deliuerance of soules hee meaneth the innocent who are wrongfully troubled are in danger of their liues except that God rayse them vp true witnesses And also when wee witnesse or speake truth against the wicked for to sende him to death though wee saue not his life yet doe wee not cease to bee a true witnesse and to saueliues For in purchasing the punishement of the wicked wee are cause that diuers doe liue in peace and rest and thus doe we preserue and saue liues the which is a very acceptable thing before God who wil haue the Magistrate Deut. 17. 6. Rom. 13. 3. 1. Tim. 2. 2. to punish the malefactor vppon the othe of twoo or three witnesses that the euil being purged wee might liue in peace Now if the Lorde be careful of such corporal and temporal sauing and preseruing let vs vnderstande that by a farre stronger reason hee taketh care for the spiritual and eternal sauing of liues as hee hath alwayes shewed when hee hath raysed vp true men which haue giuen themselues to shewe the way of truth vnto his people as were Noe Abraham Loth Moyses Iosua the Iudges the holy kings and Prophetes And not content heerewith hee hath sent his owne Sonne who not onely was a true and faythful witnes for to preach deliuerance as a minister and seruant but by himself hath made the purgation of our sinnes sheadding his most precious blood for the eternal redemption of our soules And if the deliuerance of our Heb. 1. 3. 9. 12. Rom. 8. 32. soules be so precious before God that he hath not spared his owne Sonne it foloweth therefore that we must be careful thereof before al other things otherwise we are great contemners of God and renouÌ„ce to be saued redeemed by Iesus Christ the which is to do him greate iniurie and consequently to put our soules in bondage with the Deuil for to loose them and not to deliuer and saue them Nowe for to be careful of our deliuerance we must as Iesus Christ hath sent vs his Apostles and disciples for to be true witnesses vnto vs and asmuch as lay in their ministerie haue deliuered vs from death and damnation euen so stil nowe wee shoulde demande of him such Pastours and ministers which wil bee true witnesses who wil declare nothing vnto vs but the pure woorde of God to the which if wee cleaue by fayth and repentance they shal deliuer our soules But if in steede heereof wee haue itching eares let vs looke 2. Tim. 4. 3. for bondage and destruction as Solomon doeth signifie when hee saith But a deceiuer speaketh lyes Forasmuch as he setteth the deceiuer against a true witnesse and lyes against deliuerance hee teacheth vs that false witnesses seeke nothing else but to holde their neighbours captiue and to destroy them folowing therein their father the Deuil who from the beginning hath beene a lyer and a murtherer But as they are the most profitable witnesses which Iohn 8. 44. preach vnto vs Iesus Christ euen so the most exquisite deceiuers are they which vnder the shadowe of religion doe set foorth mens traditions and doctrines of Deuils vaine speculations and subtill questions For such so much as they can doe shut vp the kingdome of heauen from men and doe deliuer them vnto the Deuil And the other deceiuers doe bring hurt either vnto our goods or to our name or to this present life the which is but a small damage in comparison of the losse of our soules Neuerthelesse the worlde is so much giuen vnto temporal riches and maketh so great account of his good name and loueth this life so wel that he careth nothing for his saluation and feareth more the deceiuers which bring temporall hurte then those which destroy them for euer yea hee is so blinde that he honoreth them 26 In the feare of the Lorde is an assured strength and his children shall haue hope It is a great comfort for vs when we thinke that our neighboures are so wel affectionate towardes vs that we may trust them that they wil not labour to doe vs any hurte but shewe vs al fauour pleasure and gentlenes Nowe forasmuch as al men are lyers and their helpe vayne and that there is none but God onely true and that hope onely in him confoundeth not in as much as hee neuer fayleth to graunt as he requireth wee must therefore conclude that they which trust in him shal not loose their hope If we may once knowe his good affection towardes vs and so trust in him assuring ourselues that he would vs nothing but good we should be therby a greate deale more be comforted then with all the good opinions wee can conceiue of men For let the man bee neuer so wise or good yet is hee vnconstant and mutable but God is faythfull Num. 23. 19. Esay 55. 8. 9 10. 11. and changeth not his mynde But to the ende that we conceiue not a vayne consolation falsely beleeuing that we haue a strong hope in God when we haue but a light opinion of his promises and yet wil giue ourselues licence to doe after our owne fantasie and are bold to folow our good intentes or to liue in al dissolutenes after the affection of our corrupt nature the which demandeth nothing but libertie of the fleshe to the ende I say that wee conceiue not this vayne consolation Solomon doeth teach vs where wee shall finde strong hope when he saith In the feare of the Lord is an assured strength If then we wil be assured that God wil not destroy vs but assist vs and prouide for vs al thinges necessarie both for our soule and bodie and will not forsake vs til he hath placed vs in his heauenly kingdome we must then haue the feare of the Lord as the good olde fathers fearing God stayed themselues vppon him Heb. 11. 4.

earth and that they may teach their children And I will giue them one hearte and one way that they may feare me for euer for Ier. 32. 39. Psal 34. 12. Pro. 10. 11. 13. 14. the welth of them of their children after them So also they may teach others according to that which is written Come children hearken vnto me I will teach you the feare of the Lorde Solomon doeth signifie it also somewhat in his 5. chapter and. 16. verse but more manifestly in other places We must not be niggardes in distributing of these waters for in giuing of them we diminish nothing at all thereby but rather encrease and in so doing we giue nothing of our owne but are onely the ministers and stewardes of our Lorde Iesus Christ to whom onely belongeth these waters and hee onely giueth and therfore we must resort to him for he also doeth Esa 55. 1. Iohn 4. 10. 14. 7. 37. 38. call vs. If we obey to this calling wee shal want nothing Beholde thus much concerning the first similitude As touching the seconde where Solomon sayth to auoyde the snares of death Let vs note that the state of those which feare God is such that as it is written Rom. 8. 36. For thy sake are wee killed al day long and counted as sheepe for the slaughter And Satan the worlde and their owne fleshe doe set nettes for to take them and to destroy them for euer but by the feare of the Lord they which doe leade them to conforme themselues vnto his wil to obey him and to put their trust in him doe auoyde death for albeit that the wicked kil the body yet haue they no power ouer the soule the which not consenting vnto the temptations of Satan nor to the lustes of the fleshe ouercommeth death and al his forces and perceth vnto the heauenly blisse from the which it shal neuer bee put backe And thus they auoyde the snares of death not of themselues but for that that the Lorde doeth heare them and deliuer them Wee see therefore that it is very profitable for vs to obey the exhortation of Saint Paule which Psa 34. 18. Phi. 2. 12. sayth So make an ende of your owne saluation with feare trembling That which Solomon attributeth heere vnto the feare of the Lorde hee doeth in an other place attribute vnto instruction of the Pro. 13. 14. wise and that very sitly for whosoeuer is truly wise hath the feare of the Lorde and hee that feareth him is wise and his instruction tendeth to leade his neighboors vnto this feare which is the first chiefe parte of wisedome 28 In the multitude of the people is the honour of a king for the want of people commeth the destruction of the Prince Solomon by the king and by the Prince doeth vnderstande all those which haue power and are ordeined for to gouerne some countrie or religion Such kinde of men commonly do thinke themselues in high honour and maiestie when by the credite and authoritie that isgiuen to them by flatterers eyther by violences that they exercise or by the abundance of their riches they make themselues to bee reuerenced and feared and that no man dare beholde them but in trembling wise or in hauing them in more highe admiration then they ought for they also knowe wel as they thinke howe to mainteine their honour euen with the contempt of God without whome neuerthelesse they haue no preheminence nor authoritie And if it were not that God causeth his maiestie to shine in them for to make his ordinance to be regarded and that pollice should be ordered to put away confusion and that the good and innocent might liue in peace and rest no man woulde make any more account of them then of the wormes of the earth for their owne partes they are no better albeeit that for the degree and dignitie that God hath giuen them they are called the children of God and that wee ought to submit ourselues with al humblenesse Psa 82. 6. reuerence and obedience vnto them so that it bee according as God wil haue it But in seeking magnifically these former things they abuse themselues greatly as Solomon doeth shewe it when he sayth In the multitude of people is the honour of the king c. The Lordes and Princes of the earth for to come to honour must labour then to get a multitude of subiectes and to hold them vnder their obedience and gouernement The which shal easilie bee done if first they doe yeelde themselues obedient vnto God folowing his Deut. 17. 16 commandement and that they become not like vnto Pharao king of Egipt who afflicted the children of Israel lest that they shoulde multiply in his lande but let them cause the lawe touching straungers to be obserued and let them folowe good Kings as Dauid Iosaphat Leui. 19. 33. 34. Ezekias and Iosias So doing they shal defende themselues and shal be truly reuerenced and feared and shal not falsly and in vaine vsurpe these titles so honourable the which doe not appertaine vnto fauourers and nourrishers of seditious and rebelles of dissolute and careles of wicked scorners and contemners of God and of his worde but doe belong vnto them which truly confesse their soueraigne Lorde of whome they receiue their honour vphold good pollicie not only Ciuil but also Ecclesiastical to the ende that their people may learne to feare and honour God by liuing iâ— peace and quietnesse in loue and good brotherly concord togither Otherwise the people shal be constrained to scatter abroade and to bee dispersed as sheepe going astray when they haue no shephearde Nowe as a shephearde loosing his flocke is vndone euen so Kinges and Princes suffering by euil gouernement their people to scatter heere and there are voide of honour and doe ouerthrowe and destroy themselues Solomon doeth so affirme when hee sayth And for the want of people commeth the destruction of the Prince First of al let vs note that the want of people commeth not chiefly through changing of countrie when they flye from the yoake of their natural prince but when there is confusion amongst the people by diuisions sectes conspiracies seditions insurrections sturres debates vproares and rebellions Then principlaities and kingdomes cannot stande whereupon followeth the destruction of the prince for he can bee no prince without a princedome no more then an head is a head of those members that cleaue and ioyne not vnto him Secondly let vs note that forasmuch as the honour of the king staÌ„deth in multitude of people not in a coÌ„fused scattered multitude that thereof it wel foloweth that such a multitude is not worthy to bee named a people but a sorte of Lyons wolues serpents dogges swyne yea Deuils incarnate Thirdly that it is laweful for kings and Princes to desire a greate people and to labour to increase the number of their subiectes by good gouernement and not by warres

learne thereby to correct and amend his life and be an example to other for to leade them to walke rightly and if it bee needful to vse exhortations admonitions corrections and threatenings Loe what to walke vprightly meaneth For wee must not only haue care of ourselues but also that wee haue an eye vnto the edification and saluation of our neighbours Wee cannot doe this of ourselues as Psal 51. 12. 119. 17. 133 Mat. 3. 1. 5. 13. 14. Dauid did very wel knowe it and therefore hee prayeth Create in mee O God a newe heart c. It pertaineth chiefly vnto the Pastours of the Churche to walke thus vprightly for Saint Iohn the Baptist was the voyce of a cryer in the wildernesse euen such also ought the ministers of the woorde to bee for they are the Heb. 13. 17. salte of the earth and the light of the worlde they are watchmen that must giue account for our soules Nowe euery one of vs must followe them according to the degree wherein wee are set Wee haue al heere a very profitable lesson but chiefly they which haue any authoritie And wee ought to vnderstande that by how much as wee are in higher authoritie by so much the more must wee bee the wiser As touching the rest the wise and they which shal folowe their vpright walking haue a promise that they shal not fall into the pit of hel but shal goe into life for they cannot walke vprightly but in the straight way which leadeth vnto life Contrarily the destitute of vnderstanding are caried by death for reioycing in foolishnesse they yeelde and obey vnto him that hath the Lordship of death that is to say the Deuil for whome and his Angels is prepared the fire that neuer shal bee quenched 22 Without counsel thoughtes come to nought but in tho multitude of counsellers there is stedfastnesse According to the affaires that wee haue in hande so must wee choose our counsellers for to come to the ende of our purpose enterprises or desire otherwise wee shal bee voide of our intent euen as wee do dayly prooue it and as they deserue which wil gouerne themselues after their owne fantasie and despise al counsel so doing do despise God for of him commeth al counsel With him is wisedome and power and he hath counsel and vnderstanding Ioh. 12. 12. Esay 40. 12. 13. Pro. 8. 14. 15 16. Who hath measured the water with his fist Who hath instructed the spirite of the Lorde or was his counsellour or taught him And heere before And as in gouerning ourselues after our owne fantasies wee despise God and doe shewe ourselues very proude and arrogant euen so God knoweth howe to despise and to beate downe them which so vse themselues in auoyding their purposes and enterprises Solomon doeth shewe it vs when hee saith Without counsel thoughts come to naught This hath beene prooued true from the beginning of the world in Adam and Eue afterwards in the world by the destruction of the flood afterwardes in them Gene. 11. 5. which builded the tower of Babylon and so successiuely in diuers others As in Pharao Saule Roboam c. And of our time we see it in the greate states of the world which thinke to destroy the church of God According to these experiences and also as the holy Ghost hath giuen knowledge to the holy fathers they did pronounce the bringing of thoughtes and enterprises of men to naught God doth scatter the deuises of the craftie c. Againe He taketh the wise in their craftinesse The Lorde knoweth the thoughtes of man that Iob. 5. 12. 13 Psa 44. 11. Psa 146. 3. 4 they are vanitie Put not your trust in princes nor in the sonne of man for there is no helpe in him His breath departeth and hee returneth to the earth then his thoughtes perish It is very necessarie that God shoulde so deale with the wicked and proude and therefore Dauid douteth not to pray against them destroy them O God Psa 5. 11 140. 8. c. Let not the wicked haue his desire O Lorde performe not his wicked thought least they be proude Therefore if we woulde not haue our thoughtes brought to nothing nor made vaine but would come to the ende of that wee thinke and purpose we must come to aske counsel at God from whome onely commeth al counsel But because he dwelleth in the vnaccessible light and that hee is of an incomprehensile maiestie and highnesse that wee may be partakers of his counsel for to make our thoughtes to stande and bee stedfast and to bring foorth their effect hee abaseth himselfe vnto vs by his worde the which he communicateth vnto vs by his wise men and discreete to whome he giueth knowledge openeth their mouths for to make them to distribute counsel as we haue neede thereof Wee must then listen diligently to them which are committed for to teache vs gouerne and leade vs and as our affayres doe require and that wee shoulde seeke counsel of them which are learned and haue experience for al the counsel that we haue neede of lyeth not in one mans braine but euery man hath his measure which it pleaseth God to giue him Wee haue neede therefore for to come to the end of our affaires that God shoulde raise vp for vs many wise men and discreete Solomon doth wel signifie it saying But in the multitude of counsellers there is stedfastnesse That is to say That if it please God for to raise vp for vs a multitude of wise discreete and men of experience and that learning of them wee folow their doctrine counsel and aduise wee shal come to the end of our enterprises wee shal not bee voide of our desires but shal obteine our wishe For because wee folowe the counsel that God giueth by his wise and discreete men and doe not folowe our fantasie wee must be assured that the Lord wil giue a good issue vnto our thoughts deliberations Wee haue had almost the like sentence before Nowe Pro. 11. 14. in them both wee are admonished not to bee like vnto Absolom which came not to his wished ende but wanting men of good couÌ„sel dyed miserably nor to Dauid when he numbred the people nor to Solomon which folowed after many women nor to Roboam 2. Sam. 18. 9 10. 2. Sam. 24. 1. 1. King 11. 1. 12. 8. Esa 29. 13. 14. Neither let vs bee like vnto the Papistes which wil bee saued by seruing of God or rather the Deuil by mens doctrine otherwise GOD wil depriue vs of men of counsel Therefore this people draweth neere to mee with their mouthes but their heartes are farre from mee the wisedome of the wise shal perish 23 A ioy commeth to a man by the answere of his mouth and how good is a word in due season Solomon doth not here speake generally when hee saith A ioy commeth to a man by the answere of his mouth

things by the light of the kinges countenance wherevnto hee attributeth life of the which wee make little account but thinke to bee in death except wee inioy the former blessings for as by night in darkenesse though wee liue yet if they shoulde continue and that we had no day but were depriued from the brightnesse of the Sunne wee shoulde pyne away and thinke ourselues miserable and had mucâ—â—â—ther die and also wee cal such a life a very death euen so when the good and simple the righteous and innocent haue straight and sharpe cruel and tyrannous rulers because that vnder suche rulers they are il handeled though they liue yet for the miseries wronges and violences which they suffer they languish and pine away and are as it were in death Contrarily as when the Sunne shineth and that wee haue the fruition of his brightnesse we liue in ioy and delight euen so when princes doe shewe vnto the good their fauour and gentlenesse they are at ease and leade a ioyfullife Hee signifieth also these thinges by his fauour the which hee compareth vnto a cloude of latter raine For as such a raine doeth ripen the corne and refresheth the reapers and maketh them glad keeping them from thirst euen so the fauour of kings is very pleasant and profitable vnto the good and innocent 16 Howe much better is it to get wisedome then golde and to get vnderstanding is more too bee desired then siluer When wee followe our natural inclination which is corrupted and vitious we thinke we proceede rightly and that wee tende to make our profite for to keepe vs from hurt and to mainteine vs in good estate Now our nature doth leade vs after couetousnesse for when we yeelde vnto it we praise aboue al thinges the worldly and temporall riches and doe nothing esteeme whatsoeuer wee thinke to stoppe vs from atteining vnto the fruition possession of them we turne our backes to God we despise al religion we forget al charitie wee forsake all faithfulnesse and trueth wee make ourselues beleeue that in this maner wee shal greatly profite and that we shal builde a faire house and that wee shal gather riches for to liue in honour and reputation for to enioy our ease and worldly pleasures and to Pro. 2. 1. 3. 13. 4. 4. 8. 10. bee in ioy and at rest and that thus wee may liue a long time and in good estate and great prosperitie But in this opinion wee are deceiued as Solomon doeth shewe vs. And not content herewith hee reiterateth and repeateth againe the same woordes when hee saith Howe much better c. Hee vseth repetitions knowing what is the nature of man and that it cannot but very hardly bee changed And the time is but lost that is bestowed about many for the couetous where with the worlde is filled hearing these wordes doe nothing but mocke thereat and doe preferre the goods of the worlde before al spiritual graces yea euen God and haue no other God but their riches albeit that with mouth and ceremonies of great apparance they make profession to knowe God And as they doe so doe they teache their children to doe the like The couetous are not alone which despise this instruction but with them are those which haue their heartes more giuen vnto worldly and carnall thinges then to GOD as are the ambitious and voluptuous 17 The path of the righteous is to decline from euill and he keepeth his soule that keepeth his way There is none but naturally doeth think himselfe righteous and euen the dissolute and wanton the most wicked and vngodly are the most hardie to boast themselues that they are honest men And because they are so arrogant and presumptuous therefore they are honest men But because they are so arrogant and presumptuous they wel deserue to bee reprooued and to bee disprooued and to bee saide vnto Your wicked life which is giuen vnto euill and therein doeth delight is a very true argument that there is no righteousnesse in you Solomon doth wel shew this same closely when he saith The path c. therewith he giueth vs a certaine proofe for to assure vs whether wee be righteous or no to wit if our conuersation and manners are suche indeede as that wee flie backe from al wickednesse To helpe vs heerein wee haue neede of Pro. 4. 26. 27 8. 13. 14. 2. 16. Psal 34. 13. the feare of the Lorde and of wisedome as Solomon hath shewed heeretofore And therefore because it is not enough to walke wisely in the feare of the Lorde and to desist from euil as Dauid doeth teach it promising the same when hee addeth And hee that keepeth his soule c. And sheweth that wee ought to giue ourselues vnto goodnesse when he speaketh of keeping his way The which cannot bee doone but by resisting euil with goodnesse 18 Pride goeth before destruction and an high minde before the fall There is none which desireth or wisheth his destruction and ouerthrowe but wee al tende vnto the conuersation and maintenance of ourselues and of our goods And to doe the same wee are all blinde and cannot tel howe wee shoulde proceede therein except wee bee guided by their worde for after our humane and carnall sense we are led for to magnifie and praise ourselues and wee think that in this manner wee shal doe our businesse wel and that we shal prosper But following such an opinion and fantasie and holding such trade we deceiue ourselues for in steed of prospering we go to destruction decay Solomon doth so declare it vnto vs when hee saith Pride goeth c. AdaÌ„ hath wel proued it when he tooke vpon himselfe so muche that hee woulde be like vnto GOD for to knowe both good and euil to the ende that hee might make his worke and businesse to prosper in steede of being like vnto GOD hee made himselfe the slaue of the Diuel in steed of prospering hee sought his woe and hath brought both himselfe and all his posteritie to destruction Wee might bring innumerable persons which haue prooued that pride goeth before destruction as Solomon doth pronounce not once but twise for hee addeth and an high mind c. Hee vseth Repetition the which serueth better to imprint the doctrine in our mindes and vnderstanding and that wee should bee lesse excusable if wee doe not make our profite of the doctrine And also wee are taught that the holy Ghost is very diligent and careful to teache vs. Therefore let vs not despise this diligence and care and forasmuch as wee desire to auoide destruction let vs take heede to flie pride the which lyeth not onely in our outwarde conuersation but chiefly in the inwarde affections as Solomon doeth shewe it when hee calleth it an high minde An high braue and magnifical conuersation is not properly pride but the fruite thereof Therefore to flie pride let vs refourme our affections and let vs not onely become of

and learned it is not therefore to say that they are suche but if wee desire to shewe ourselues wise and prudent as behoueth wee must keepe backe thinges which are hurtful and bring damage and which serue for nothing but to dishonour God and to offende our neighbours Solomon hath shewed vs the same Nowe let vs note that to shewe ourselues wise and prudent in holding our peace it is not enough too vtter nothing Pro. 10. 19. 20. 21. that is euill but wee must abstaine from al hurt or rather to suffer with patience the iniuries and wronges then to doe the same vnto our enimies and aduersaries being assured that God wil not forsake vs but wil deliuer vs at the time appointed for the silence that pleaseth God consisteth chiefly in patience in faith and repentance The xviii Chapter 1 HE that is at libertie seeketh freely and studieth euery doctrine for the desire thereof hee wil separate himselfe to seeke it and occupie himselfe in al wisdome IT is a common saying whosoeuer hath a fellowe hath also a maister for hee cannot doe whatsoeuer he would but must sometimes dissemble and suffer thinges which please him not and to leaue many workes that hee would gladly take in hand because hee thinketh them either profitable or necessary and must subiect himselfe and agree with his fellowe for to mainteine familiaritie and friendship and to haue peace and to auoide and shunne greater hurt Nowe if betweene felowes and companions the matter thus standeth bounde it foloweth wel that hee which is bonde and slaue cannot folowe his desires but must yeelde himselfe subiect and obedient to the wil and commaundement of his maister and lorde and cannot meddle with suche workes as come in his minde but is bounde and tyed to the will of his maister Wherefore it seemeth right that there is nothing better then to bee at libertie that wee may doe according to our wil and followe our counselles And if wee doe make this accounte of corporall libertie amongest the worldlinges the children of GOD ought muche more to set by their spiritual libertie of the which we are depriued through the corruption of our nature and are the slaues of sinne our flesh Ioh. 8. 34. Rom. 6. 16 7. 14. Gala. 5. 17. consenting therto which to obey it fighteth against the spirite in such wise as we do not that which we would before God But if wee wil be set free to do our wil at libertie let vs take heede for to separate vs from sinne in not suffering it to rule in our mortall bodies as wee are admonished In this sorte wee shal bee deliuered Rom. 6. 12. 13. 13. 14 Gal. 5. 16. 1. Pet. 2. 11. separated and made free for to followe our desires which shall not bee to obey the fleshe and his lustes but for to serue God willingly and gladly according to his worde which is al our doctrine for in seeking it after our desire and thrusting ourselues into the same by faith and good woorkes we shall bee furnished with necessary doctrine to get wisdome knowledge and vnderstanding withal And there is nothing that wee can desire further except that wee shoulde perseuer and profite more and more in the same But wee cannot attaine the ende thereof vnlesse wee fight valiantly against the Diuel and the worlde yea euen against ourselues Saint Paule doeth wel giue vs this same to vnderstande when hee woulde haue vs armed with al the armour of God and when hee sheweth vs the Ephe. 6. 10. Rom. 6. 13. 7. 14 Gala. 5. 17. coÌ„trarietie which is betwene the flesh the spirit Therfore when by the worde of the Lorde wee labour to reduce the corrupted and dissolute they must not complaine that wee wil take away their libertie and make them subiects 2 A foole hath no delight in vnderstanding but that his heart may be discouered The foolish the number whereof is infinite doe not delight but to thinke wickedly to speake vngodly and to do workes abhominable Pro. 12. 13. 13. 16 15. 2. Solomon doeth signifie this same saying But that his heart may be discouered which is filled so ful of vncleannesse that he must needes spue it vp and publish his folly 3 When the wicked commeth then commeth contempt and with the vile man reproche When Dauid saith The wicked hath made boast of his owne Psal 10. â— heartes desire and the couetous blesseth himselfe hee contemneth the Lorde c. hee declareth the nature of the wicked and his maners and kindes of doing which are much vnreasonable and ought not to bee borne withal For it is not against man that he standeth vp by contempt but also against God and is so vile filthie and vnshamefast that hee hath no shame at al and careth not to spoile God of his honour to whome onely wee owe all honour and glory neither maketh hee any account to giue that which hee ought vnto his neighbours but without conscience giueth himselfe to doe them iniurie wrong and violence which is to dishonour them For as the honour lyeth not in gesture of body or wordes which haue some ciuilitie and faire shewe but in readinesse and diligence of doing our office and duetie towardes them euen so the dishonour standeth chiefly when wee passe not to doe that wee ought The Apostle Saint Paule very largely describeth this nature and maner Rom. 1 of doeing And Solomon doeth expounde it in fewe woordes saying When the wicked commeth then commeth contempt and with the vile man reproche Nowe as the wicked disdaineth euen so is hee disdained of GOD and as hee doeth dishonour so shal he bee dishonoured This is shewed vs when the wicked are compared vnto hay and to the smoke and to dounge and to goates 1. Sam. 2. 30 Psal 1. 4. Mat. 3. 12 Psal 2. 4 Prou. 1. 25 Psal 37. 2. 20. 68. 3 Esay 65. 5. Psal 83. 11 Iere. 16. 4. 25. 33. Math. 25. 32 And thus contempt and dishonour commeth with the wicked and vile man in two sortes that is that hee contemneth and is contemned hee dishonoureth and is dishonoured But the two sortes are not like For although that by contempt and dishonor hee laboureth what hee can to set GOD and his neighbours at naught and at perdition yet his paines bringeth not foorth his effect as he pretendeth but fall vpon himselfe as hee shal one day feele Moreouer let vs note that the lordes of the worlde are heere chiefly accused to bee wicked albeit that for their authoritie and power they are declared honest and good men and to bee villaines though nowe they bee named noble magnificent worshipful right honourable high and mightie for in their heartes they worship themselues and thinke not that they are subiect vntoo God nor that they ought to honour any man but God can tell wel enough howe to beate downe their loftinesse and pride as hath beene heeretofore alledged

which is contrary vnto the outwarde man that is say for the inwarde man This spirit wee cannot haue of ourselues and therefore let vs aske Make mee a cleane heart O God and renewe a right spirite within mee This spirite is the meanes the strength and power which causeth our spirite strongly and manfully to beare al afflictions and aduersities which happen in this life and doe weaken and corrupt it and causeth that wee bee not grieued for any defaute that wee haue of necessarie things appertayning to the state of this life It is the spirite that maketh vs not to bee effeminate to bee afraide of our owne shadowe for to make vs soroweful and to trouble vs with the least hurte that might happen but giueth vs a mans hearte for to resist the temptations strongly to suffer patiently the miseries ioyfully to beare the burthens that our outward man refuseth and reiecteth for his weakenesse Beholde howe wee must vnderstande the spirite of a man wil sustaine his infirmitie to wit of man And also Solomon doeth giue it so to bee vnderstood when hee asketh But a wounded spirit who can beare it For against the spirit of man hee setteth a wounded sorowful and grieued and which hath no might the which is the spirite or courage of effeminate persons which are immediatly feared and quake at the shaking of euery leafe and weepe for the least griefe and faint and fal vnder the least burthen that can be laide vpon them It is vnpossible for man that hath such a spirite or courage so weake that he shoulde bee able to beare any thing seeing that his heart faileth him neither is it possible for the outwarde man euer to bee able to resist Let vs then vnderstande howe Solomon doeth heere admonishe vs that wee shoulde not bee afraide for the greatnesse and heauinesse of afflictions which happen vnto vs in this worlde but that putting our trust in God wee shoulde reioyce euen in the most hardest and troublesome time being certaine that the Lorde wil giue vs a good ende 15 A wise hearte getteth knowledge and the eare of the wise seeketh learning It is commonly saide that knowledge is a faire possession and therefore many doe aspire vnto it and looke after it as they thinke but yet fewe people doe atteine it for many in steade of folowing knowledge to be indewed therewith and to obteine it goe backewarde flying from it as from the pestilence euen as do the simple and idiots in Poperie when they dare or wil not reade the holy scriptures nor heare the pure trueth lest they should bee poysoned ther with and as doe the mockers and contemners which wil not learne so much goodnesse least they should be too wise and breake their wits These fellowes what worldly knowledge soeuer they haue yet are they ignorant what carnal wisdom soeuer they haue yet are they fooles And thus they get not knowledge and so long as they remaine in such fantasies neither can they nor wil they obteine her for she entreth not but into the hearte of the wise as Solomon doth pronounce it saying A wise heart getteth knowledge Wee expounde this same of the pure trueth of the word of God the which onely is worthy to be named knowledge NotwithstaÌ„ding we do not refuse the knowledge of men and liberal artes which are giftes of God serue this present life but when wee haue learned them perfitly yet are wee blinde and ignorant stil except we haue the pure truth and that we submit and subiect al other sciences vnto the same And therefore for to be partakers of this getting we must not be like vnto brute beastes which haue no vnderstanding but we must haue an hart of vnderstanding and knowledge Solomon doeth teache vs what wee shal doe for to obteine this wisedome and learning when hee saith And the eare of the wise seeketh learning This is that wee shoulde haue a true affection to know the wil of God by his word and that for to attaine this knowledge we should become the schollers and disciples of God and of our Lord Iesus Christ reading the scriptures and hearing them diligently which purely preache the trueth And let vs note that he calleth not them wise which neede not to be taught but those which haue a right affection to learne to bee taught otherwise they shoulde not neede to seeke for learning Let vs also note that forasmuch as SolomoÌ„ calleth knowledge a getting he teacheth vs that in the same is great profit seeing also that it is gotten by the wise and that he hath his desire thereuppon the which is signified by the hart And also that we must not thinke a wise man wil set his heart vpon a thing of nothing and vnprofitable And as touching the vtilitie and profit of this getting wee haue seene it handled heere before in diuers places 16 A mans gift enlargeth him and leadeth him before great men Solomon hath heeretofore rebuked the couetousnesse and vniustice of Magistrates Iudges and gouernours of the earth And because Pro. 17. 8. 23. that such wickednesses doe reigne and abounde in the worlde and are rooted so deepe in mens heartes that at al times and in al countries they haue spread forth their branches and brought forth their wicked fruites hee is not satisfied with the foresaide reprehensions but to make these couetous vngodly wicked theeues which occupie the seate of God the more vnexcusable hee doeth touche and reprooue them for this that the poore which bring theÌ„ no giftes are troden downe and oppressed and as compelled and not of free accesse but onely they which bring giftes are best welcome when hee saith A mans gift c. Heere hee compareth the presenter of giftes vnto a messenger that is thought to bring some good newes or that commeth from some greate Lorde they wil make those stande backe which hinder him to passe and come neere to doe his message they wil giue place vnto him and bring him to the kings chamber and shal be wel receiued not only of the meane sorte but of the king himselfe and of the greatest nobles of his court Euen so is it with him that bringeth giftes he is wil come towardes wicked iudges they wil not let him tarrie and waite at the gate to catche colde or for to be preassed and thrust of with one then with another which come and waite at the gate but the gate is opened so soone as hee commeth and is brought in Hee calleth heere the wicked iudges and magistrates great men because that God hath raysed them vp into authoritie and that they are in so excellent an estate that others are subiect vnto them or that themselues Rom. 13. 1. doe praise themselues and esteeme themselues so much that they thinke none ought to come neere vnto theÌ„ except they please Nowe after what sorte soeuer he calleth them greate yet doth hee put them in minde of their office teaching them

For wee loue the tongue according as the affections are ordered Hee that hath an euil minde wil delight to haue a venemous tongue hee himselfe also shal bee poysoned with his owne tale Contrarily hee that hath a good heart wil delight in wel gouerning his tongue for the which good shal come vnto him 22 Hee that findeth a wife findeth a good thing and draweth fauour from the Lorde Wee ought to haue the estate of mariage in great reuerence for diuers reasons First of al it is honorable Secondly it is not the deuice Heb. 13. 4. Gene. 1. 27. 2. 24. Mat. 19. 4. Gene. 2. 18. 1. Cor. 7. 2. of man but a worke and an ordinance of God Thirdly it is profitable Solomon doth expresse this same in one woorde when he saith Hee that findeth a wife c. For there is nothing good which doeth not proceede from God and whatsoeuer God doeth ordeineth by his worde for to bee obserued amongst men is honorable But hee expresseth yet more plainly that mariage is profitable and that it is the worke of God when hee doeth attribute is vnto diuine grace saying Hee that findeth a wife findeth a good thing and draweth fauour from the Lorde Wherein hee compareth the grace of God vnto a fountaine pit or riuer out of the which wee may drawe abundantly And this is for to shewe howe God greatly fauoureth them which are ioyned togither by laweful mariage for seeing that it is so that he which findeth a wife findeth a good thing it foloweth thereof also that the woman which findeth an husbande findeth also a good thing considering 1. Cor. 12. 3. 8 Gene. 2. 18. that the man is the womans head and the woman by the man But Solomon calleth the wife the good thing of the husbande respecting the ende wherefore shee was created And in this hee admonisheth wiues priuily of their duetie that they haue to giue vnto their husbandes the which is to bee altogither at theyr commandement and that they might vse them with al holynesse and honestie at their pleasure as the good that properly belongeth vnto them Let the wiues therfore obey perfitly vnto theyr husbands Ephe. 5. 22. 1. Pet. 3. 1. And also Solomon admonisheth heere the wiues to bee fruitefull and profitable vnto theyr husbandes to be of a sweete and louing conuersation Wherefore the wiues must not heere bee delighted as though Solomon sang foorth their praises and woulde giue them to vnderstand that their husbandes were bound to them but wee must vnderstande that in praysing good wiues he reproueth rebuketh and blameth those wiues which doe not giue their duetie vnto their husbands and sheweth that they are not worthy to bee called wiues except their husbandes doe finde in them the goodnesse that ought to bee in them The husbands also are heere admonished not to despise their wiues but to haue them in good estimation and to loue them seing that no man despiseth gladly the good thing that hee hath founde and chiefly when they which fauour and loue vs doe offer and giue it vs. Let the husbandes therefore loue their wiues as their good thing and not onely so but much more effectuously as they are taught As touching the rest let them Ephe. 5. 25. 1. Pet. 3. 7. that are wel maried not thinke that they haue gotten this benefite through their diligence but let them confesse howe it was the only grace of God that brought them vnto it and caused them to finde that good gift And let those which finde themselues not wel married take heede that they blame not mariage but acknowledging their fautes pray vnto God to remedie the euil that is betweene them 23 The poore speaketh with prayers but the riche answereth roughly When we thinke wee haue neede of any thing that our neighbour can giue vs and that wee hope hee wil graunt it vntoo vs wee speake fayre and gently vnto him and beseeche him with al humblenes declaring ourselues to bee his lowlie and humble seruantes readie to obey him in al things Solomon doeth expresse this humble maner saying The poore he saith expresly the poore signifying first of al that when man hath neede of any thing and can not come by it except it be giuen him in this respect he is poore howe riche soeuer he be in other thinges Solomon then doeth shewe vs that pouertie doeth outwardly beate downe the hornes of pride the which is a vice naturally rooted in vs. Hee doeth also shewe vs that we al ought to speake graciously one vnto an other for by our creation we are poore And if wee be raysed Iob. 1. 21. 1. Tim. 6. 7. Psa 24. 1. 50. 12. 1. Sam. 2. 7. 8 Pro. 10. 22. to haue credite and authoritie to haue power and riches this commeth not of ourselues al commeth from God And hee enricheth whome hee wil and the blessing of the Lorde maketh men riche And therefore let vs vnderstande that Solomon reprooueth the pride of worldly riche men when he saith But the riche answereth roughly I say expresly of worldly rich men whose number hath alwayes bene verie great and amongst other wee may set Pharao Nabal Roboam Sennacherib and Nabuchadnezer The riche which haue the feare of God are not puffed vp with their greatnes neither doe they esteeme themselues for their riches sake and therefore they answere not roughly but are sweete and gentle in their woordes as were Abraham and the holie Patriarkes and the good Kinges of Israel and others which haue beene neuer the more puffed vp for the abundaunce of worldly wealth but truely knowing that al commeth from the gift and grace of God haue humbled themselues folowing that which Saint Paule teacheth vs. They are then the riche men of this worlde which answere roughly not onely in woordes but 1. Tim. 6. 17. also indeede and facte as wee may see by the oppressions violences and wronges they doe Now that wee may not be of the number of suche riche men which aunswere roughly because of their Iam. 2. 6. 7. 5. 4. 5. 6. Rom. 12. 16. Phi. 2. 2. greatnesse and riches according to that which Saint Paule teacheth vs. And if wee must thus poorely behaue ourselues towardes men by a more strong reason must wee earnestly beseech God as pooremen destitute of al riches but chiefly of such as are spiritual and not to be puft vp with bragging of our merites in the presence of the Lorde Let vs truely make the confession that Luk. 1â— â—0 2. Cor. 8. 9. the Publican did and let vs detest the boasting of the Pharesee Thus dooing wee shal not long remaine poore for Iesus Christe wil inriche vs As Saint Paule sayeth Yee knowe the grace of our Lord Iesus Christ that hee beeing riche for your sakes became poore that wee through his pouertie might be made riche 24 A man that hath friends ought to shew himselfe friendlie for a friend is

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

notwithstanding in that wee are so negligent to do our duetie and that we encline more rather to corrupt this image and to depraue our nature by lying then to continue preserue it in trueth For this cause to waken vs and admonishe vs of our duetie the Lorde God hath giuen vs his lawe by writing in the which by two commandements hee forbiddeth vs lying neither to his dishonour nor to the detriment of our neighbour Thou shalt not take the name of thy Lord God in vaine Thou shalt not beare false witnesse c. To the first he addeth a threatening and he ordeineth Exo. 20. 7. 16 Deut. 19. 1â— a temporal punishment to the false witnesses by the which he ought to vnderstande that perpetual tormentes are prepared for him if hee acknowledge not his fault and amende For thou shalt destroy Psal 5. 7. al them that speake lyes These commandementes manacing and threatning punishment ought to suffice to conuert vs from al lying but our nature is so wicked that it weyeth not one warning And therefore after God had once giuen his lawe to Moyses his wil was that hee shoulde write the Deuteronomium which is a repetition or declaration of the lawe And not content herewith he hath raysed vp diuers wise men and Prophetes who seeing the obstinacie of the worlde and the stubbornenesse of it haue inculced the Lawe and threateninges by voyce and by wryting as is seene in the olde Testamente And amongest others Solomon hath doone so as one may see in many of his Prouerbes and presently in this saying The false witnesse c. In the which hee saith nothing which hath not beene saide and written before him in the lawe as wee haue seene Neuerthelesse we iudge not Psal 5. 7. this sentence superfluous seeing the world is so wicked that it maketh no account of fearing God when it is so throughly warned Wee shal learne therefore in this manace that the false witnesse backbiter and flatterer that those which swere vainely forswere and blaspheme if they escape for a while the handes of men and bee supported and mainteined yet they cannot escape the fury and renenge of God Also the iudges and gouernours of the earth are warned to bee carefull to punishe suche people according to the lawe of God Wee may comprehende vnder this manace al false teachers For their doctrine is but lyes to deceiue the soules and false witnesse against God in that they attribute not the honour to him which is his but studie to haue it to themselues and so transport it to other creatures 6 Many hang vpon the face of the Prince and euerie one is a friend to him that giueth When wee thinke wee haue neede of any thing or that wee couet more then wee haue in that our natural couetousnes is corrupted and of it selfe insatiable wee looke who they bee that haue power to doe vs good and who are most inclined to shewe themselues magnificent and vseliberalitie Towards such men wee play the poore and humble we reioyce them and flatter them submitting ourselues by wordes and exteriour gesture wholy to their commandement And because Princes and greate Lordes are they which haue greatest authoritie and which shew themselues ordinarilie most liberal there is preasse to come to them and many present themselues to doe them seruice protesting that they are their huÌ„ble seruitours Solomon expresseth this saying Many hang vpoÌ„ the face of the prince c. This is not to say that he teacheth vs so to doe for although it is meete wee bee subiect Rom. 13. 1. 1. Pet. 2. 13. and vnder Lordes and superiours notwithstanding wee ought not to hang on their faces for heerein is naught but hypocrisie and dissimulation And such a one hangeth on the Princes face as dispraiseth him and mocketh him in his hearte who hateth him and woulde haue him put downe for to bee in his place if it were possible For to hang vpon the Prince is not to do him honour and reue rence and to humble himselfe to him with free courage as one ought But it is in considering his hautinesse and great power his credite and authoritie his goods and riches his promptitude and liberalitie which are the face of the Prince to play the wanton before him to seeme to loue him and to beare him good and humble affection to the ende to bee supported by him and drawe from him his riches and bee in credite with him Solomon expresseth this dissimulation and faire shewe saying And euery one is a freende c. For hee speaketh not of him that is a freend indeede and loueth at al seasons Hee that is such a one regardeth not if one giue him and affecteth it not but hee is rather readie to giue if necessitie require then to take He desireth giftes but when great neede is hee speaketh not I say of such a freende but of them whome he hath treated of Such freends loue not the person but rather hate him for if one giue not them as they desire they are so actiue to take that they imagine and regarde howe they may get into their handes any thing They are therefore freendes to the giftes not the to person Although Solomon say that euery one is a freende to the man that giueth and saith not a freende to the gift notwithstanding in that which wee haue saide wee haue not gaine saide Solomon For he speaketh not of that which is so indeed before God but of that which appeareth outwardly to the eies and of the opinion that they woulde one shoulde haue of them which haunt the riche onely to get some of their substance and so hee taxeth the hypocrites flatterers and auaricious with whome the worlde is replenished As also he giueth to vnderstande by these two wordes Many and euery one Hee Esa 9. 9. 17. Psa 12. 2. 3. Iere. 6. 13. Rom. 12. 9. Ephe. 4. 25. Phi. 4. 8. maketh therefore stilly the complaints which are els where Al are hypocrites and wicked and eche mouth speaketh lauishly and still also hee warneth vs that wee walke in veritie towardes our neighbours And that wee loue without dissimulation as Saint Paule admonisheth vs openly Also those Princes which haue the power to helpe the necessitie of the poore more then others are warned not to bee so giuen to couetousnesse that they turne the deaffe eare to those that haue need of their succor aide But according to the title which SolomoÌ„ giueth theÌ„ heere the which in his tongue signifieth liberal free willed they ought franckly in a ioyful wise to distribute largely of their goods not to minstrelles Mirthmakers flatterers fooles baudes and Ruffians as the common vse of princes is to exalt and eleuate them to riches and honour that are nothing worth but to the indigent and needie which are commonly reiected and dispised yea pilled and polled if they haue any thing at al. Princes great Lords ought to

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

striueth to thinke wel say wel and do wel We ought to knowe manifestly that God is the authour of suche steppes according to the testimonies aforesaide and that Solomon speaketh heere of the steppes of him that forceth himselfe Hee sheweth it som what wheÌ„ he vseth in his speach here a worde taken of force and puisance and signifieth man whereby wee are admonished that if we haue any powerto apply ourselues to wel doing that we shold acknowlege it to come of god not attribute any praiers to ourselues for the same but let vs say The Lord is my strength Exod. 15. 2. Iob. 12. 13. praise he is become my saluatioÌ„ with him is wisdom streÌ„gth counsel and vnderstanding Then seeing it is so that our steppes are the Lordes whose works are incomprehensible to man it followeth Psa 28. 7. 6â— 35. Esay 12. 2. that man of himselfe knoweth not what hee hath to thinke deliberate say or doe to flye from vice and followe vertue as Solomon sheweth saying Howe then shall a man knowe his owne waies Heere hee speaketh of man according as if hee were sonne of Adam and of nature corrupted also hee sheweth it somewhat when in his speach to signifie man hee vseth this worde Adam and though hee vsed it not yee wee ought to vnderstand it so seeing that God hath created man from the beginning to his owne Image and likenesse and hath made him right or streight but being corrupted by sinne hee hath made himselfe ignorant dul and bruitishe not because he hath not naturally sufficient knowledge of the good way which he ought to holde to the ende hee bee made inexcusable if his life and conuersation bee not such that by the same God may bee glorified as hee ought When therefore Solomon addeth this present interrogation it is as though he saide If man indued with vertue haue Rom. 1. 18. neede to beeguided and gouerned by the Lorde by a farre more reason the sensual man which makes no account to resist the affections of his fleshe shal haue no vnderstanding to knowe that which hee ought to follow neither maketh he account therof but rather goeth astray To knowe therefore and to vnderstande our way not that which we imagine or finde good in our owne sight but that which God sheweth vs by his worde which is called ours because wee ought to followe it without declining either this way or that way but to obey vprightly our Lord god it is meet we renouÌ„ce our natural corruption to wit our first Adam that the holy Ghost fortifie vs and giue vs courage and teache vs the right wil of God wherein lyeth our way otherwise wee shal remaine dul and ignorant It is not therefore in vs nor in our free wil to doe or vnderstande that which is our duetie Neuerthelesse when God calleth vs and teacheth vs by his worde wee ought to striue to walke in the way which hee sheweth vs and not ceasse to craue his conduict without attending newe inspirations nor that hee should take vs visibly by the hande for to leade vs for the worde that is spoken to vs dayly is sufficient to doe that same for by it the holy Ghost teacheth vs and guideth vs if we stop not our senses and drawe backe ourselues 25 It is a ruine for a man which deuoureth holinesse and after the vowe to make enquirie Because wee see not God with our eies and that we heare him not with our eares neither also it seemeth vnto vs that hee neither heareth nor seeth vs for this occasion wee are not afraide to depriue him of the honour which wee doe owe to him and are abused so farre that wee thinke not of the euil which wil come to vs thereby This while wee ceasse not to be in danger of perdition as Solomon signifieth when he saith It is a ruine for a man c. Heere Solomon hath regarde to that which is written of vowes in the lawe as God woulde that Leuit. 27. 9. Num. 30. 3. Psa 76. 12. one shoulde doe him this honour to holde holy that which he hath vowed to him not to applie it to prophane vses but to yeeld it to him according to his promise made Also when by baptisme we are dedicated to him and sanctified by the worke we ought to offer ourselues continually to his seruice and to separate ourselues from all prophane thinges to the ende that wee bee holinesse to the Lord. Exo. 22. 31 Leui. 11. 44 19. 2 1. Pet. 1. 14 and that we yeelde ourselues to him according as wee haue promised and also he calleth vs thereto and commandeth vs You shal be holy vnto me otherwise we shal deuoure holynesse appliyng it to another vsage then is lawful and this shoulde bee after the vowes to make inquirie howe wee shoulde bee deliuered from rendring them to doe then as wee woulde ourselues And in this sorte wee iest at God to be iested at of him again and to be destroyed as we wel deserue then to the ende that wee fal not into such inconuenience let vs followe with perseuerance that which Saint Paule teacheth vs I pray you therefore brethren that you offer vp your bodies Rom. 12. 11. 2. Cor. 6. 14 a quicke sacrifice holy and acceptable vnto the Lord which is your reasonable seruice 26 A wise king dispearseth the wicked and bringeth the wheele ouer them Because there are not many kinges princes and superiours in the worlde which make account of vnderstauding or dooing their duetie but despising gouernment and administration they giue themselues to pastime and against all right and reason fauour them Psa 2. 10. Deut. 17. 18 1. Kings 3. 9. that are wicked afore the good and the iust For this cause Solomon knowing that they had neede to be well admonished too the ende they might returne to doe their duetie wel or else be the more inexcusable is not content to haue so often afore warned the kinges of that they had to doe but againe here he admonisheth them of their duetie saying A wise king c. Wherein first of all hee sheweth that kinges haue neede of wisedome according to the admonition of Dauid And therefore they ought too bee carefull too regarde the woorde according as it is commaunded them and that they praye with Solomon Thou shalt giue to thy seruant a heart which hath vnderstanding to iudge thy people and to knowe the good from the euil If kinges be so wise they wil not only vnderstand that which they haue to doe but also minister right to euerie one according as it appertayneth Which thing Solomon sheweth vs heere although he expresse but dispersement and scattering of the wicked for this is done to conserue the right to the good and to make them liue in peace Hee sheweth moreouer that kinges ought to bee mortal enemies to the wicked in such wise that as a mightie king pursuing his enemies and smiting

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

principal treasure bee the feare of God For it is also the beginning or principal point of wisedome and without the same wee cannot bee wise nor consequently capable to keepe the goods which God giueth vs and dispose them as wee ought And this is why Solomon saieth that the foolish man which is without feare without reuerence of God and without wisedome shal deuoure the precious treasure Although hee striue to keepe that which hee hath and spare it asmuch as is possible and seeke to increase it neuerthelesse he deuoureth it because the same is not sanctified to his vse and commonly goeth away in smoke sooner then hee thinketh it or by that which is taken from him by warre sutes in lawe theftes and robberies or that hee himselfe is taken from his goods Besides this let vs note first of al that Solomon calleth treasure and oyle the goods that GOD giueth to the wise man because the wise man esteemeth it so greatly that although it bee litle and of smal valewe and that hee possesseth it with greate difficultie neuerthelesse hee contenteth himselfe with it hee reioiceth in it and giueth thankes to God for it beeing warie not to wast it prodigally but to spend it soberly and preferreth it before al the riches and pleasures of kings knowing Psal 37. 16. that better are a fewe things to the iust man then greate abundance to the vngodly For this same reason Solomon attributeth not to him castles pallaces or greate houses but onelie a dwelling place wherewith hee is content to dwel vnder couert and lodge there the litle goods which God hath sent him not that it is not laweful for the wise man to possesse greate riches haue a mightie house and reioice in the same with al modestie But hee is content with smal thinges and of litle estimation according to the worlde without desiring more for hee imagineth that the wil of God is such which hee wil no wayes withstand Let vs note secondly that seeing fooles and wicked persons beare enuy and hate against the wise and righteous that they robbe them and take of their substance asmuch as they can that it is not without cause that Solomon complaineth howe they deuoure the precious treasure and oyle as may bee vnderstood although wee haue expounded that the foole deuoureth his substance because hee keepeth it not by good and laweful meanes and it is not sanctified to his vse Note wee thirdly that the wise men are admonished to instruct their familie in all wisedome and vnderstanding to the ende that their children bee not fooles and that they bee not giuen to their mouth and belly to consume by gluttony and drunkennesse the substance which they haue spared but that they learne to vse it with al sobrietie and temperance and content themselues therewith without rauishing other mens goods to deuoure them and put them to euil 21 Who so foloweth righteousnesse and mercy shal find life righteousnesse and honour What thing soeuer we doe we cannot merit at gods hande nor binde him to yelde and pay vs any rewarde and this is for diuers reasons First hee hath treated it vs and not we ourselues and giueth vs al things abundantly for our vse wherevpon ensueth that we are bounde to serue him according to his wil and that wee doe nothing but that we ought to doe For this cause also our Sauiour Iesus Christ admonisheth vs When you haue done al things which are commanded you say yet we are vnprofitable seruants and haue left vndone those things which we ought to haue done Secondly Iohn 15. 1. we cannot do wel if we become not new creatures in Iesus Christ as hee himselfe sheweth vs whereby it foloweth that wee can merite nothing As also S. Paule argueth of the same reason that wee merite not saluation Thirdly wee are neuer so iust but wee sinne Ephe. 2. 8. Eccle 7. 21. 1. Iohn 1. 8. Mat. 6. 12. Rom. 7. 14. Also Iesus Christ sheweth it vs wel when hee wil that wee aske pardon for our trespasses Our workes also are neuer perfect bee they neuer so good For this cause S. Paule braggeth not of his merites but rather accuseth himselfe Notwithstanding if wee giue ourselues to doe wel according to the worde of God and if we continewe in the same we shal not loose our labour but shal bee wel rewarded as hee promiseth vs by his worde and wee haue testimonie thereof in the scriptures And amongst the rest when Solomon saith Who so foloweth righteousnes c. We see heere that there is great rewarde in store for them that continewe in doing wel It is nothing to begin if one continewe not And therefore Solomon is not content to say who so foloweth righteousnes c. wheretoo S. Paule accordeth inuiteth vs to this perseuerance It is not ynough therefore that for a certaine time we giue to euery one that which is his owne and that we be somwhat and for a certain space pitiful to them that haue need of another mans aide but it behooueth vs to be at al times iust merciful seeing we owe continuall obedience and submission to his commandements admonitions demonstratioÌ„s which if we performe we are happy blessed as Solomon pronounceth it promising vs that we shal finde life righteousnesse and honour Wherein hee sheweth that wee shal want nothing but first of al God wil giue vs al things needful for the body which he comprehendeth vnder this word life Secondly that forgiuing vs our trespasses he wil assure vs of life eternal Thirdly that Rom. 8. 30. Colos 3. 3. 4. hauing iustified vs hee wil also glorifie vs. 22 A wise man scaleth the Citie of the mighty and ouerthroweth the strength wherin they trusted Seeing we haue neither wisedome nor foresight nor vnderstanding but that which wee bee taught in the woorde of the Lorde so that we serue him in feare and trembling it behoueth vs to vnderstand that a wiseman in this point is he which guideth himself vprightly according as he is taught by this worde neither trusteth in his bodily force nor in the fantasie of his natural sense neither in any industry or nimblenesse which is in him according to the maÌ„ but only leaneth vnto the Lorde taketh him for al his force and might as Dauid teacheth Now such a man shal not be void of aide Psal 18. 2. succour to be deliuered from the handes of his enemies for the Lord wil be alwaies ready when he shal cal vpon his name As Dauid saith not only wil deliuer him but also make him triumphe ouer his foes as Dauid acknowledged Which thing he himself prooued Psal 18. 29. many others before him As Abraham Iosue Sampson Gedeon and others which haue liued in the feare of the Lord. SolomoÌ„ expresseth it in one word saying A wiseman scaleth c. And this is folowing the promises of God made to them which shal walke vprightly in his

vs and condemne vs as one may see in the holy scriptures wherefore we shal doe no iniurie to the diuine prouidence when wee shal search diligently the scriptures and shal carefully heare the worde which is faithfully expounded vnto vs and that by this meanes they shal learne a good wisedome to the ende to gouerne ourselues warily that we be not surprised with dangers on the soden but that wee may shunne the damage which may happen to vs that as to sottes foolishe and yl aduised wee make no account to keepe ourselues and to drawe backe from the danger which presenteth it selfe to assaile vs and intrappe vs. Solomon praiseth such wisedome when he saith A wise man seeth c. Here he speaketh not of carnal worldly wise men for they cannot hide themselues so wel but they wil be surprised but hee speaketh of them of whome it hath bene spoken off heretofore They that are suche by the worde of the Lord Iob. 5. 12. 13. Pro. 13. 16. 14. 8. 15. 16. doe foresee the euil which is to come to the wicked which set not their mindes vpon this worde They knowe also that men practise many euils to them which seeke to liue in holinesse innocencie righteousnes And so they see the euil hide themselues trusting in the shadow of the wings of the Lord saying Keepe me as the apple of thy eye hyde me in the shadow of thy wings And as Psal 17. 8. 9. 57. 2. they demande this same putting their trust in the goodnes mercy of God so they obtain it For although by persecutions other aduersities they dye fal away according to outward apparance yet notwithstanding they are surely hid vnder the defence protection safegard of the Lord. But they which haue not the foresight nor make no account to guide themselues according to the worde although for a certain season as for the space of this life they seeme to bee out of al danger yet neuerthelesse experience teacheth often that GOD spareth them not and when the plagues and dangers of this worlde wil not touche them yet they shall not shunne the tormentes that are eternal Solomon signifieth thus saying But the foolish goe on still and are punished By this woorde goe on or passe forwarde is shewed assurance and inconsideration or rather the ouer boldnesse and obstinacie which the ill aduised vse who make no account to learne by the worde to flie from the plague but tary they neuer so long yet they are punished but principally after this life where is no redemption The foolish therfore whereof Solomon speaketh be scorners and contemners of GOD and of his worde which onely giueth vnderstanding and foresight The foolishe are also those which the worlde reputeth for most hardy and valiant and those that think themselues so In number with such men one may put Pharao Saul Sennacherib Nabuchodonozer Iudas others which suffered themselues to be caried away by the malice of their heartes and are hardy to do say ill without sparing but when sometimes fearing men more then God they make shewe to withdraw themselues and abstaine from doing euil to the ende to shunne temporal tormentes But they cannot flee so long but at the last they wil be punished with euerlasting torments 4 The rewarde of humilitie and the feare of the Lorde are riches honour and life It is not enough to imploy ones selfe about something to bee recompensed for many meddle with matters wherein they haue no knowledge but to marre al and so they merite sooner to bee punished then to haue rewarde But in doing any thing one ought to knowe howe and by what meanes he should proceede not to loose his labour Many to get goods and honour and to make themselues as it were immortal thinke that there is no way so good as to make themselues of value by arrogancie and pride by boldenes temeritie and rashnesse without hauing regarde to the reuerence which wee owe al to God and to his worde but after hauing takeÌ„ great paines in this sort they find at last that not only they haue beaten the winde and profited nothing but also that they are â—uynated and come to decay Some feele it in this life and al the wicked shal feele it in death eternal for the sentence must needes bee true that Whosoeuer exalteth himselfe shal be brought low and contrariwise hee that humbleth himselfe shal be exalted as it hath beene Pro. 16. 18. 19. 18. 12 treated heretofore The humble therefore looseth not his labour but is wel rewarded as Solomon declareth it plainely when hee saith The reward of humilitie and feare of the Lord c. Wherby he sheweth that the waies to aduance ones selfe are humilitie and feare hee putteth not humilitie alone for many haue been humble that is to say vile abiect out castes and afflicted which haue not obtained this hyre but haue beene still miserable and finally haue perished for euer but hee ioyneth with humilitie The feare of the Lorde for if we be afraide indeede to offend God desiring to yeeld him obedience according to his worde although to the outwarde apparance wee be the most vile and abiect the most poore and miserable of al the worlde yet the Lorde can wel pay vs in opportunitie when he shal see good the hyre wherof mention is made seeing he cannot lye but his trueth is infallible Nowe hee hath promised to them that feare him that they shal lack no good thing and hee hath promised great riches to their ofspring Dauid praiseth the Lorde for the giftes that hee giueth to them which feare him and promiseth them that feare him to fulfil Psa 34. 9. 10 11. 25. 12. 13. 14. 31. 20. 21. 145. 18. 19. 20. their desires Solomon according with the foresaide scriptures saith that the humble which feare the Lorde shal haue riches honour life they shal haue riches for they shal haue suffisance and contentment They shal haue honour for the Lorde shal deliuer them from al rebukes and shal place them in honours from this time present if it bee needeful as Dauid Ioseph Moses and others But it shal be principally in eternal and heauenly honours They shal haue life for hee wil deliuer them the handes of those which persecute and oppresse them and shal make them liue yea in this world as hee hath made the aforesaide and as hee maketh presently the poore faithful flocke which hee hath rent out of the handes of their persecutors but the principal life shal be in that glorious immortalitie 5 Thornes and snares are in the way of the frowarde but who so keepeth his soule will flee farre from them Hee compareth the frowarde to the hunter which striueth to take and kil wilde beastes for as the hunter hath no pitie of the beastes neither spareth hee them but setteth snares in bushes and thornes wherethrough hee chaseth the beastes so to

ouer the poore and hee that boroweth shal be seruant to the lender The man that thinketh himselfe rich when he hath great abundance of temporal goods not onely despiseth and disdaineth the poore but also wil make them subiect vnto him and to doe this same he vseth towards them oppression and violence as one seeth Iam. 2. 6. by experience and Saint Iames sheweth it And this is that which Solomon signifieth saying The rich man c. Although it bee very needeful that they to whome God hath giuen rule and signiorie bee riche to susteine the charges yet neuerthelesse Solomon sticketh not to blame the rich because of their boldnesse and arrogancie their oppression and violence which they vse towardes them which cannot defende themselues or which are bound to them after the fleshe because of the succour which they shewe them with their riches in helping their necessitie when it appertaineth onely Iam. 1. 5. to Kinges Princes and Gouernours of the earth to rule we ought to vnderstand that Solomon blameth the rich men saying That they beare rule ouer the poore For seeing they vsurpe that which appertaineth not to them they exercise tyranny for the which they ought to loooke for an horrible punishment Now as by the abundance of worldly goods one is puffed vp exalted aboue the needy so also necessitie constraineth folkes to abase themselues and to bee humble and meeke before them whom they haue to do with to bee aided and succoured as ensueth And he that boroweth shal be seruant c. as he hath rebuked the hautinesse tyranny of the riche so he reprehendeth the poore worldlings which are afraide least the earth faile them of pulsillanimitie and flatterie And by good right for although we ought to serue one an other by charitie yet neuerthelesse wee ought to take heede of being seruantes of men otherwise wee cannot bee the seruantes of Christ And therefore Saint Paule biddeth seruantes that in obeying their maisters they be also seruantes of Christ Moreouer 1. Cor. 7. 23. Gal. 1. 10. note wee that when pouertie constraineth men to serue and it is not that which wee desire but we craue to be at libertie that Solomon warneth vs to woorke diligently to the ende that wee may haue to susteine ourselues with our familie and that wee bee not forced to abase ourselues to borrowe more then God hath appointed vs by his worde 8 Hee that soweth wickednesse shal reape affliction and the rodde of his anger shal faile The holie Ghost in the sacred scriptures compareth often our workes to seede be they good or bad as also there is good and bad seede Suche a comparison is made verie fitly for like as the labourer which medleth with the earth reapeth willingly such seede as Iob. 4. 8. 9. 1. Cor. 9. 11. 2. Cor. 9. 6. 10. Gal. 6. 7. Ia. 3. 18. Iam. 5. 7. 8. hee hath cast into the earth if the earth be not barren and vnfruitful and vnable to restore the like againe euen so it happeneth to man according as he practiseth and enterpriseth And as the labourer which hath sowne good seede tarieth patiently til the time of haruest come so they which doe wel ought patiently to attend their rewarde And as the euil sower cannot looke for any thing but that which is of no value so although the wicked tarie and attende yet they shal perceiue that their seed is nothing woorth If they haue vsed wickednes either against God or the holie Ghost by idolatries and blasphemie by despising al religion and scorning the word or haue vexed and greeued their neighbours to oppresse and ouerthrowe them by backbiting and false reportes by lawing or suttle meanes by iniuries and wronges by weapons and other violencies If they sowe I say suche wickednesse although the punishment be slacke according to mans opinion yet they shal receiue Psalm 7. 15. their reward as Dauid sheweth it plainly by other similitudes then of the sower Solomon to signifie such recompence vseth a similitude of the sower saying Hee that soweth wickednes c. He threateneth here principally the wicked which practise against their neighbours fraude and deceite rauine and extortion inhumanitie crueltie and tyrannie and seeke by al meanes they can to destroy and ouerthrowe them in great anger and fury He signifieth it wheÌ„ he saith And the rod of his anger c. By the rod of anger hee sheweth that the wicked are much enflamed to persecute the innocent by malice as Dauid doeth also And as hath beene and is seene yet by experience And by and by he sheweth that the wicked which so we Psalm 10. 2. wickednesse are much hardened and obstinate in the same when they cease not to persecute the innocent with rage vntil such tyme as they reape the rewarde of their pursute to wit affliction which maketh an end of their wickednes and causeth the rod of their anger to faile As may bee seene amongst others in Pharao Saule Moreouer hee giueth heere consolation to them which endure the malice of the wicked for although according to mans iudgement it seemeth that they wil neuer cease to sow wickednes in afflicting persecuting the innocent because at al times one hath seene and yet seeth that the wicked which are an infinite number in respect of the good and iust haue so done and doe yet stil Neuerthelesse it will come to passe that their wickednesse shal take ende As Dauid prayeth And that the good and righteous shal be in safetie Psalm 7. 10. and rest 9 The good eye shal be blessed for he hath giueÌ„ of his bread to the poore Wee couet greatly that al things bee well with vs that wee liue in peace and quietnesse and that al thinges which belong to vs goe wel and that hauing prosperitie we increase and growe vp therein so that nothing faile vs. The carnal worldlings which are couetous to obtaine such desires are very careful and greedy to get a greate heape of riches and to keepe it with al diligence and regarde not willingly them whome they thinke to bee needie and to haue occasion to vse their aide For they thinke verily that their riches wil diminish if they shoulde aide therewith the poore and needie and cannot see that the others doe their businesse so enuious and afraide they are neuer to haue ynough Now that which they feare shal happen to them although for a season it seeme that they florish and prospet for as with an euil eye ful of hate enuie inhumanitie and crueltie without al pitie and compassion they beholde the poore disdaine them and draw backe as much as they can from them so God wil beholde them with the like eie making theÌ„ most miserable which if it be not in this world yet at the last they shall perceiue it in hel But as we woulde gladly that in our indigence whatsoeuer it bee our neighbours should beholde vs with a good eye and

shoulde vse liberalitie towardes vs. So it behoueth vs to beholde with a good eie our neighbors which haue neede of our aide in helping their necessitie according to our abilitie Thus doing wee shal haue want of nothing but shall abounde in al wealth as Solomon promiseth saying The good eie c. Saint Paule is conformable in this promise This is not to say that our eye is so good or that we may giue 2. Cor. 9. â— so much of our goods that by our liberalitie wee may merite benediction for wee cannot obteine it but by grace and because the Lorde hath made vs a promise thereof whereto wee wholy trust Also wee are neuer so liberal that wee giue any thing which is properly our owne seing that the earth and al that is conteined therein is the Lordes c. And that which wee giue is not any thing wherof we ought to make great account as Solomon sheweth wel Psal 24. 1. when hee calleth it bread which is the most common meate and of least price that wee ordinarily vse Neuerthelesse when God which cannot bee bounde to any body blesseth him which with a good liberal eie beholding the needie giueth him bread that is to say of his goods which serue to susteine this life it is most meete that hee which receiueth the good turne bee not vnthankeful towardes the Lordes stewarde but that hee honour him as the organ and Instrument by the which God hath giuen him of his goods at his neede But it is not meete that hee which giueth should desire any regratulation for he ought to content himselfe with the blessing of Pro. 10. 22. the Lorde the which onely maketh a man riche Also they to whom one giueth any thing for meere pittie if the almes be not great yet they ought not to despise it but to receiue it with thankes giuing Moreouer note we that if wee ought with a good eie to distribute our goods to the needie that it behooueth vs not to bee angrie if another doe the like to the ende wee resemble not him to whome it is saide My freende I doe thee no wrong c. Is it not Mat. 20. 13. lawful for mee to doe what I wil with mine owne goods 10 Driue out the scornefull man and debate shall goe out with him yea variance and slaunder shal ceasse It is an ordinary thing as may bee seene that the courtes and houses of kinges and princes are full of hate enuie pride and ambition There is almost none which is content with his calling but euery one aspireth to a more higher estate Some to honour and glory some to riches credite and power and striue to exalte themselues one aboue another Whereof proceede debates dissention quarrelling wordes of defame and slaunder which are stirred vp and mainteined by the scorneful who haue no reuerence of God nor of his worde and beare no loue nor duetie to their kinges and princes nor to the prosperitie of their realmes by decreed malice seeke to set al in trouble and confusion and delight to work oppression violence to their neighbours and to dishonour and diffame them and care not for any thing but for their owne particular profite and to come to the ende of their enterprises by the harmes of others yea presuming to incite and prouoke princes one against an other And so they fil the worlde with strife quarrels and slaunder whervpon ensueth the destructioÌ„ of many people the ruine likewise of kinges and princes Wherefore in so much as kinges and princes loue to mainteine themselues and their subiectes and too florish and prosper let them be careful to roote out such scorners as Solomon counselleth them saying Driue out the scorneful man c And to doe this wel let them determine with Dauid I wil walke in the right way c. This sentence may be applied to euery one of vs to teache vs to flie from Psal 101. 2. the scorneful and al contemners of God and of his word and not to conforme ourselues in any point with them as also S. Paul teacheth vs in diuers places But it is principally belonging to kings and princes to make this horrible riddance to the ende men may liue more surely and out of strife quarrelling and slaunder 11 The king is his freende that loueth cleannesse of hearte and it is for the grace of his lippes One may maruel why Solomon speaketh so of kinges seeing it is dayly proued that they make their chiefe minions familiars and darlings commonly of whoremaisters and ribaulds of flatterers fooles and backebiters of talebearers theeues and rouers of rashe and ouer hastie persons of the ambitious and arrogant of drunkardes and gluttons of strife makers seditious persons and moouers of al mischiefe Al such men by their feates deedes and words shewe cleare enough that their heartes are foule and filthie stinking and infected and that they wil neuer be otherwise And so they loue not the cleannesse of heart but one may ceasse his meruelling when he shal vnderstand that Solomon speaketh not of worldly carnal Deut. 17. 15 Psal 2. 10. kings Superstitious and idolaters ignorant and vnfaithful but hee speaketh of them which are truely instructed in the law doctrine of God according as hee commandeth it and as Dauid warneth them Such kinges doe abhorre the wicked and dispatch the lande of them as much as they can and contrariwise they loue the men of a good and a sounde conscience as Solomon signifieth by him which loueth cleannesse of hearte the which consisteth in the true purenesse of faith and charitie not feigned in repentance and feare of the Lorde Although such cleannesse be knowne onely of God which soundeth the heartes proueth the reines yet neuerthelesse it manifesteth it selfe for of the abundance of the hearte the mouth speaketh And the good man from the good treasure of Mat. 12. 34. his hearte draweth foorth good thinges for this cause Solomon saith That it is for the grace of his lips that the king is his freende that loueth cleannesse of heart hee calleth the grace of the lippes wordes of trueth good and profitable which tend to the glory and honour of God and the edification of our neighbours By suche grace kinges knowe what men they ought to choose for the gouernment of their subiectes what teachers they ought to heare and what kinde of men they ought most to assist and fauour It is very necessary that we haue al this grace in our lips but principally the Ministers of the worde and iudges of the earth to execute their charge and administration wel Thus doing we shal be loued not onely of kinges and princes of the earth which are wel instructed in the worde but also of the king and ruler of heauen and of earth And as it is so that al kings and superious of the earth ought to bee wel instructed in the worde of the Lorde and to walke in his

Hee marketh confession or profession which is but vanitie and follie if it bee not ioyned with the good woorkes which God commaundeth vs. Our Lorde Iesus sheweth it wel Hee marketh I say this confession saying And if thou Mat. 7. 21. order them together in thy lippes Hee saieth together For it is not meere that wee make confession by halfes nor that we choose out some of those workes which God commandeth vs and omit the rest But wee ought to giue al our vnderstanding to that seruice which God asketh of vs and striue with ourselues to yeelde him whole obedience Wee see then that hauing heard the woordes of the wise and applyed our heartes to doctrine wee ought to take pleasure in fayth and repentance in confession and the works which folowe thereof And thus dooing wee shal attaine to that which the Prophetes speake of the beautie of Iesus Christ and his kingdome Psal 45. 3. Esai 52. 7. Psal 37. 4. 5. If wee take suche pleasure to keepe the wordes of the wise in our bellie God also wil take pleasure to fulfil our desires 19 That thou mayest put thy trust in the Lorde I haue giuen thee to vnderstande to daye euen to thee Those which heare not nor make no account to giue themselues to that which is alreadie taught theÌ„ in the former verses 17. 18. walke in this worlde at haphazarde and knowe not what shalbecome of them as wee ourselues haue felt when wee were Papistes and so they be blinde and know not to whom to adresse themselues to bee assured of their saluation but are in continuall trembling And chiefly when they deeme themselues neere temporal death for they knowe not whether they goe and expect rather decaie then safetie If wee wil not walke in suche vncerteintie let vs take good heede not to despise the doctrine which wee haue heard in the two former verses for it is giuen vs to make vs verie wise and skilful and to the ende wee shoulde not be afraide of what affliction soeuer happen vs or is seene neere and imminent but that wee bee assured that the Lorde loueth vs and that hee hath care ouer vs and wil defende garde and deliuer vs from al afflictions and that by his meanes wee shal neuer perishe but hee wil saue vs eternally Solomon affirmeth it so when he saith That thou mayest put thy trust in the Lorde c. The ende therefore of the doctrine which is spoken to vs is that we be warie and that the doctrine pearce euen into our heartes not to rest there by opinion as doeth a profane or worldly historie But to the ende wee may learne to knowe and assure ourselues that God loueth vs and that hee wil neuer suffer vs to perishe but wil saue vs for euer giuing vs a blessed life in the glorie of heauen Solomon propoundeth vs this Theologie To day that is to say when wee haue time to heare it and applye our heartes theretoo which is al the time of our life the which wee ought to imploye to meditate the doctrine of our God and to exercise ourselues in the same day and night and principally when wee haue the bookes of the holie scriptures and faithful and true Doctours which busie themselues to make vs vnderstande the same We ought not to be negligent and slowe but prompt and readie to heare and vnderstand to the ende to beleeue by certeine knowledge and assurance which may bee wel rooted in our heartes and not to submit ourselues to the fayth of others as those which delight in their ignoraunce and say that they beleeue that which the Church beleeueth For God by his doctrine speaketh to euerie one of vs and wil that euerie one receiue it to beleeue therein and walke according to the same SolomoÌ„ sheweth it wel when he is not content to say I haue giuen thee to vnderstand But hee addeth Euen to thee Or also thou receiue the woordes of the wise and doctrine So none can vaunt himselfe indeede to be faithful vnlesse hee be also skilful for God speaking of his faithful saieth I wil giue thee vnderstanding and wil teache thee the way wherein thou shalt walke Also al thy children shal be instructed of the Lorde I wil plant my lawe Psal 32. 89 in them and write it in their heartes c And wil sprinckle vpon you cleane water and you shal be clensed from al your crimes c. Esai 54. 13 Iere. 31. 33 34. Eze. 36. 25 and wil cause that you shal keepe my appointmentes Nowe that To daye is al the time of our life yea al the time wherein the word of God shal bee preached in the Church it is manifest by the same that wee ought to heare it beleeue it and obey it at al times And although the Iewes be warned To day if yee wil heare his voyce harden not your heartes c. yet the Apostle teacheth vs that the Psal 95. 7. 8. Hebr. 3. 12 13. 14. Psalmist hath not onely spoken of them of his time but also of vs. And seeing that Solomon by his doctrine striueth to persuade vs that wee put our trust in God and that we cannot doe so but by Iesus Christ which is our Propitiatorie and our Aduocate it foloweth that hee sendeth vs to Iesus Christ and wil that by the doctrine Rom. 3. 25. 51. 8. 34. of trueth we learne to beleeue in him to the ende that wee perish not but haue life euerlasting 20 Haue not I written to thee three times in counsels and learning To the ende we should not excuse ourselues if we vnderstand not howe wee ought to put our trust in the Lorde the Lorde hath giuen vs diuersitie of scripture as the bookes of Moyses the histories and bookes of the Prophetes wherein wee may learne to folowe the counsel of God and to knowe the loue which he beareth to vs and not content with this he hath giuen vs moreouer diuers scriptures by his Apostles and Euangelistes to the ende wee may see more clearly the right way of al righteousnesse and iustice of al holinesse and religion and that wee may contemplate more neerely the bountie of God and his loue towards vs in Iesus Christ his Sonne which is our assurance and our saluation And nowe againe hee hath giuen his Church many Pastours and Ministers of his worde the which is preached purely to many nations in diuers languages and giueth vs the olde and newe Testament translated faithfully into many tongues And so he giueth vs counsels learning in sundry maners as Solomon signifieth by three times putting according to the manner of the scripture a number certaine for the vncertaine If therefore wee be ignorant dul faithlesse and doutful it is our great fault seeing that God hath giuen vs so many scriptures and so many faithful expositours which are careful and diligent to ininstruct vs which cease not to open their mouthes often and to put

their handes to the penne to make vs the more wise and skilful Suche perseuerance is wel signified to vs when Solomon saith Haue not I written to thee c. Which thing hee speaketh in the person of God or of the wakeful Doctours And sheweth vs that it is not enough to haue care of the Lordes flocke for a certaine season but that wee ought to continue Also that the people bee not vexed if one cease not to propounde the scripture to them and that one striue to print the worde of the Lorde so wel in his heart that putting his trust in God his continual delight be to meditate this doctrine to speake thereof and to confirme his life thereafter by good workes and holie conuersation For in as muche as we are enclined to contrarie thinges and when we are taught are slouthful and negligent and easily goe out of the right way which wee are entred into For this cause it is verie needful that one write vnto vs three times which is that hee cease not to propound vnto vs the holie scriptures which are replenished with counsels and learning 21 To the end to giue thee to know the assuraÌ„ce of the words of trueth to answere wordes of veritie to them that sende to thee It is not enough that wee haue the holie Scriptures and faithful expositours but to the ende wee may make our profite thereby and doe good to our neighbours wee ought to read the scriptures and heare the Doctours to suche ende as God hath giuen them vs. Solomon sheweth vs the ende saying To the ende to giue thee to knowe the assurance of the wordes of trueth c. Wherein he declareth to vs that the scripture and Doctors are giuen vs to haue a sure knowledge of the trueth whereto Saint Paule agreeth Moreouer it is meete that hauing so profited in this assuraunce Ephe. 4. 11. and certeintie we knowe howe to render a reason of our Fayth to them which shal desire to bee instructed by vs or which wil impugne the doctrine that wee haue learned Solomon wil haue it so when he saieth To answere c. Whereto Saint Peter agreeth saying And be ye alwayes readie to answere euerie one that demaundeth reason of the hope which is in you 1. Pet. 3. 15 c. The Apostle to the Hebrewes sheweth them wel that one ought so to profite in the worde of trueth that hee may be able to answere when hee sayeth For when as concerning the time ye ought to be teachers yet had you neede againe that one teach you the first principles of the beginning of the worde of God c. And Hebr. 5. 1â— if wee ought al so to profite in the worde of trueth the Ministers aboue the rest ought to be careful thereof to the ende to instruct the people in sound doctrine and stoppe the mouthes of the aduersaries of the truth As Saint Paule admonisheth them therof chiefly when hee writeth to Timothie and to Titus But although we ought to answere euerie one yet this is not to say that we may be al Doctours to haue publike charge nor that wee ought to knowe of force howe to expounde the Scriptures point by point It is enough for the simple sort to knowe that Iesus Christ is their Sauiour and that they be so confirmed therein that the suttleest Doctors of the world nor al the power of hel cannot withdraw them from the hope which they haue in God by Iesus Christ our sauiour And as wee haue not to doe to be so suttle so it is not meete that wee be ouer curious to enquire after that which appertaineth not to the honour and glorie of God nor to our saluation nor to the edification of our neighbours 22 Polle not the poore because hee is poore and oppresse not the afflicted at the gate Solomon folowing the lawe and the Psalmes hath alreadie often tolde vs of the poore accusing and blaming them which doe them wrong But because the worlde amendeth not for any time that commeth but rather waxeth woorse and iniquitie encreaseth daily as is seene by proofe for this cause Solomon persisteth to admonish vs of our duetie towardes the poore saying Polle not the poore because he is poore c. In commanding this hee first warneth Magistrates and Iudges of the earth to haue pitie and compassion on the poore and to yelde them presently the right that appertaineth to them without suffering themselues to bee corrupted by giftes or brybes by friends or parents to peruert the iudgement and doe wrong to him who through his pouertie hath no succour at al. But because experience sheweth that at al times the world is replenished with wicked Kings Princes Magistrates and iudges which fauoure them whome they please to oppresse and hurte the poore and that rightly one may charge them that the spoyle of the poore is in their houses wee ought also to vnderstande that Solomon accuseth them of oppression and vniustice of great malice and crueltie for when they bee set at the gate where anciently they Esal 3. 13. sate to do iustice wheras for the pouertie affliction of the needful they ought to bee moued to pitie and compassion they take occasion thereby to polle and oppresse them against the duetie of their office and against their consciences And this is because they set not God before their eyes nor haue no feare nor reuerence of his woorde nor force not to bee blamed For if one speake not according to their wil and pleasure they haue power and therfore they reuenge it presently And so one prooueth in them the trueth of the prouerbe which saith That if one speake wel of princes hee lyeth and if hee speake euil they amende him Secondly by this commandement hee admonisheth euery one of vs to beware that wee doe no hurte to our poore neighbours which are afflicted for lacke of goods or worldly succour That wee doe them noe harme by disceyte nor violence nor vnder shadowe of iustice As they doe which by sutes in lawe gnawe and eate vp the poore or by any other subtil meanes but the worlde is like to those great Mastife Dogges who when they see any little curre that is poore and feeble incontinently they runne vpon him and all to byte him and teare him Euen so by how much more one seeth a man feeble and weake by so much the more he is readie to pille and polle him and to doe him all the damage he can whereas for his pouertie and affliction hee shoulde studie to doe him pleasure And because what meanes soeuer is made to forbid these theeues robbers these couetous catchpols and vsurers to doe so and yet they bee not moued a whit more to mercie but harden themselues in their disordinate desires in their crabbednesse and crueltie Let vs vnderstande that this sentence and others like it serue for their accusation and condemnation Wherefore if wee wil not be accused nor condemned as pollers

he that doth so is esteemed wise wary expert an honest man chiefly of those that would be rich But one ought not to busie himselfe after such matters nor haue such a thought in his head as Solomon declareth saying Striue not to bee riche c. Hee forbiddeth not to striue or take paine For as wee haue seene heeretofore God hath appointed that man should applie himselfe in his businesse hee saith not that it is to bee rich for God which maketh nothing euil hath enriched many of his seruants Also he forbiddeth vs not to be wise and wary in ordering our goods and making our profite thereof keeping them or disposing them as wee ought to do but he forbiddeth vs to take care for the goods of this worlde Hee wil not that our minds and bodies should waxe weary in hoording vp goods riches as if without the same we were miserable and of Mat. 6. 19. 20. 25. 1. Tim. 6. 8. force must perish whereto Iesus Christ agreeth Hee forbiddeth vs also to be wittie as the children of this world who thinke not themselues wary enough if they boyle not after riches of the worlde as if their life consisted in the same And so making such commandement he wil that wee keepe ourselues from couetousnes whereof Luke 12. 15. also Iesus Christ admonisheth vs. And to obay Iesus Christ wel we ought to prop ourselues vpon the prouidence of God according as Psal 37. 5. 55. 23. 1. Pet. 5. 7. Eph. 2. 10. we are taught And in referring ourselues to the prouidence of God we ought not to be ydle nor negligent For seing that God hath created vs in Iesus Christ to good workes which he hath prepared to the end we might walke in the same our regeneration and satisfaction should be nothing if we were not careful to labour and take paines But our trauel ought to be free from al couetousnesse of worldly riches and we ought to regarde to what end God hath ordeined the labour which is that in him wee fulfil his wil to put our trust in him and yelde him obedience Thus doing our labour shal-be blessed of him which commandeth it for hee wilgiue vs suffisance and our riches shal be profitable to vs. Whereas if by any other meanes we trauel to get riches they wil be vaine and of no profite and wil vanish away so that we shal not knowe what is become of them Solomon signifyeth it saying 5 Wilt thou cast thy eyes vpon that when it is nothing For in bestowing it wil bestowe wings vpon it selfe like an Egle and wil flye vp to the skies To shew the vanitie vnprofitablenes of riches that we ought not trauel to gather heapes thereof hee calleth it a thing of nothing Or which is not or which one cannot obtaine to his minde although he bestowe great care thereon the which hee signifieth by casting the eyes or making them flye And signifying this care hee wil not that one vse it as hee wel sheweth in asking Wilt thou cast thy eyes As if hee saide It behoueth thee not to cast thy lookes on worldly riches to labour after them to obtaine great abundance for they are nothing And though they were somewhat yet one coulde not haue theÌ„ at his wil no more thaÌ„ an Eagle which is swift of wing and flyeth aloft For as it foloweth in bestowing it wil bestowe An Eagle so swift is as nothing to vs and we cannot take her for wee cannot fly on hye in the aire which Solomon signifieth by the skies or heauens for by the same wee ought to vnderstande the aire which is high aboue vs As sometimes they are taken in the scriptures Insomuch as a thing being high in the ayre seemeth too touch the skies we ought I say to vnderstand it so and not the heauens which are the seate of God and the heritage of his elected For if it bee as harde for a riche man to enter into the kingdome of heauen as for a cammel to creepe through a needles eye the riches that are frayle and transitorie cannot come there When therefore it is sayde that riches will bestowe winges vppon themselues it is giuen vs to vnderstande eyther that they are not profitable and vanish sodainely out of our sight as the Eagle doth or as the smoke which ascendeth into the aire and no man knoweth what becommeth of it or that we are not able ynough to obtaine the riches which we desire after our owne disordinate couetousenes And so Solomon sheweth vs that we labour in vayne and that we bee not wel aduised when we seeke to enrich ourselues or lifte vs into an higher estate then God hath called vs vnto For riches ordinarily make men proude so that for their riches they thinke they ought to be chosen to higher estate which bringeth to passe that they fal very lowe For he that exalteth himselfe shal be brought lowe Note we therefore that we ought to be content with that which GOD sendeth and not giuen to auarice nor aspiring to high estates to become rich 6 Eate not the meate with an euil eye and couet not his delectable morsels If we set the euil eye agaynst the good eye which hath beene spoken of heeretofore We ought by the euil eye to vnderstand the Prou. 22. 9. niggarde snudge couetous vnkinde cruell and enuious person which cannot suffer to see good but to himselfe whereof ensueth that he hath no delight at all to succour or ayde other men with his goodes Solomon counselleth vs that wee should seeke no pleasure nor seruice at the handes of such a one when he sayth Eate not c. By meate we may vnderstande the thinges which are most necessarie for this present life as is bread Also the word that Solomon vseth in his language signifieth and is most commonly enterpreted breade and our Lord Iesus Christ teaching vs to demaunde our corporall necessities sayth that wee should pray Giue vs this day our dayly bread Therefore if of him that hath an euil eye wee ought not to craue that which wee haue most neede of Much lesse ought we to desire him to do vs any pleasure which may recreat reioyce vs. Solomon signifieth it wel saying And couet not his delectable morsels Wee vnderstande by delectable morselles that which is pleasant and recreatiue because there is nothing wherein sweete lips Epicures and gluttons delight more then in delicate meates and sweete morsels yea they make their bellies their Gods Note we moreouer that by meate and delectable morsels Solomon declareth couertly that although the euill eye bee a niggard snudge and couetous yet neuerthelesse he handleth himselfe well he liueth at his ease and enioyeth his pleasures But hee beholdeth not willingly his neighbour to florish and doe wel especially at his dispence Nabal the husbande of Abiga was such a one and so was 1. Sam. 25. Luke 16. the rich man 7 For as if he had thought

it in his stomake he will saye to thee eate and drinke but his hearte shall not bee with thee By this reason he sheweth well that it is true that the euil eye wil counterfaite liberalitie He wil bid his neighbours sometimes to Bankets and wil present himselfe to them offring them al seruice pleasure and wil protest it so with his mouth or signifie it by some outwarde signes as if he were fully determined so to doe and that his wil and minde were such indeede This is it that Solomon affirmeth saying as if he had thought it in his stomake which is to say as if he were wel pleased and agreed thereto So he wil say to thee eate and drinke But hee is an hypocrite and a dissembler speaking and making shewes and gesture without al good meaning as Solomon declareth saying But his heart shal not be with thee If a maÌ„ haue a noble heart can know that such is the affection of an euil eie he wil neuer seeke to haue pleasure nor seruice at his hand for he cannot abide that one shoulde helpe him against his wil And so such succour shoulde be more hurtful then profitable to him and it woulde serue him to no purpose to giue thankes or to offer his seruice for the same or to requite it Solomon signifieth it when hee saith 8 Thou shalt vomit out the morsel which thou hast eaten and shalt loose thy pleasant wordes He signifieth also that the euil eye is so woe that hee hath done any good deede that he wil doe some hurt afore he can bee recompenced for the same And as we say he wil cut his throate that hath receiued ought from him and wil anoy him so that no man shal haue peace nor pleasure about him And because it is a harde thing that we shoulde not speake euil of such fellowes and vtterly hate them and that we should not seeke to be reuenged of them Note we that Solomon by these three sentences couertly admonisheth vs to fly al occasions which may moue ill speeches debates or strife which are not fit for the children of God which ought to seeke folow al the meanes of peace concord and charitie with al men He admonisheth vs also to be careful to iudge and discerne betweene the liberal that beare a good minde and the enuyous which desire but al mischiefe to the end we loose not our time with the enuious thinking to recreate ourselues with them when they shewe vs a faire countenance and seeme friendly to vs. And that we put not ourselues in that danger to haue our throtes cut we and our family vndone and destroyed by such enuious snudges Wee are therefore heere warned to flie twoo things The first is the ruine and destruction of vs and our family The second the occasion of debates strifes hates and vproares 9 Whisper not in the fooles eare for he will despise the wisedome of thy woordes Although SolomoÌ„ say the fooles haue despised wisdom instruction that they are threatned perdition as persons lost and cast away Prou. 17. 24. yet neuertheles wisdom ceaseth not to addresse her wordes to the foolish And so it may seeme that SolomoÌ„ speaketh now against himself when he saith Whisper not c. Or at leastwise that he one Prou. 8. 5. while approoueth one thing another while disalloweth it which thing we ought neither to think nor say For the holy Ghost is not variable or chaungeable in meaning And therfore sith we see that Solomon knewe wel the despising that fooles made of the worde of God which is our wisedom and instruction and yet neuerthelesse he ceaseth not to vtter his wordes to fooles And afterwardes he now forbiddeth speaking to them knowe wee that the woorde of God ought to bee vttered to al manner of people as wee haue seene heeretofore And as our Lorde Iesus Christ sheweth it in many parables Pro. 1. 20. 8. 1. Mat. 28. 19. Mar. 16. 15. and commandeth it to his Apostles and hee himselfe hath spoken in the eares of fooles and contemners of good doctrine But when men shew their follie so far that of set malice they reiect that which they knowe to bee good one ought in no wise to talke of wisedome vnto them It is that which Solomon meaneth nowe when he saith Whisper not in the fooles eare c. Wheretoo that Mat. 7. Acts. 13. 45. agreeth which our Lorde Iesus Christ saith Giue not that which is holy to dogs and cast not your pearles before swine c. And Saint Paule vseth it so to the Iewes which blasphemed One might also say that Solomon speaketh heere of particular and secret admonitions because he maketh mention of the eares And also it is a common phrase of speeche to say I wil tel him in his eare for I will tell him in secret or by himselfe Of such admonitions fooles are not worthy but ought to bee reprehended and corrected openly to the ende to confute them if it bee possible and to bring others in 1. Tim. 5. 2â— feare 10 Remoue not the ancient Lande marke And enter not in the fieldes of orphans Wee may see in the holy scriptures that God hath poore orphans widowes and strangers in great estimation for not only hee commandeth vs to aide them and doe them good and himselfe defendeth them from wrong but also threateneth those which do them iniurie outrage and violence But men make no account neither Leui. 19. 91. Psal 82. 3. 4. Esa 1. 17. Exod. 22. 21. 22. 23. 24. Zach. 7. 9. of the commandement nor of the defence and threatning Solomon knewe it wel and therefore after Moses to make these men more inexcusable he vseth the same caueat to forbid them saying Remoue not c. Wherein although hee speake but of orphanes for breuities sake yet notwithstanding hee letteth not to comprehende the others therein as he hath shewed by the generalitie precedent And in the breuitie he hath the rather named the orphanes because according to their age they are most weake and least skilful to defende themselues The world of the wicked knoweth it well and therfore it is theÌ„ whome they rob spoile willinglyest Chiefly those which are giuen them for tutors and defendours are they which polle and eate them soonest making faire items of costes and expences and getting account-takers which are fauourable vnto them to the end that those costes and dispences which they bring in may be easilie allowed as if they were iust and reasonable They would bee afraide ashamed to present such accounts before honest and substantial men and of a good conscience and yet they haue no feare of God who wil neuer forsake the poore fatherlesse children but deliuer them from oppression by his power might which might the oppressers cannot withstand and wil performe the office of a good gouernor as Solomon pronounceth of him saying 11 For the redeemer is strong And hee

therefore seeing by nature none is wise and righteous and it is very harde to come to it when Solomon saith The father of the righteous shal be glad and he that hath begotten c. hee meaneth not that by their first and carnal birth children bee wise and righteous as one may gather it by diuers sentences of his Prouerbes but hee sheweth first of all to fathers and mothers that they ought greatly to loue righteousnesse Pro. 12. 15. and wisedome and in the same to haue al their delight aswel in liuing after the same as seeking to print them wel in the heartes and mindes of their children for if they take no pleasure to followe righteousnesse and wisedome and to obteine the same and also too make their children partakers thereof by sounde doctrine by good admonitions corrections chastisements they wil make no great account to see them wise and righteous nor cannot reioyce a whit in the same much lesse wil they haue that great ioy which Solomon requireth of them as hee sheweth when hee is not content to say simply that hee shal be glad but he doubleth the worde saying In reioysing shal be glad And yet againe hee repeateth it saying Hee shall haue ioy of him Secondly hee sheweth children that they ought to bee careful to take good heede to the honest manners and holy conuersation to the doctrine and admonition of their fathers and mothers and that they seeke to mortifie their vaine and foolishe concupiscences their carnal and disordinate affections so that by the good reformation of their hearts they may shewe in their liues and conuersation righteousnesse and wisedome and may studie to giue by this meanes recreation to their fathers and mothers So that as Solomon requireth it their parents in reioysing may be glad This is the duetie of children to striue to giue such ioy to their fathers mothers And also Saint Paule giueth them expresse admonition thereof 25 Let thy father reioyce in thee and thy mother and shee that bare thee be glad It is not meete therefore for children to say that they are too young to doe wel and bee wise for it is by wisedome that one reioyceth his parentes Contrariwise hee bringeth but sorowe and sadnesse to his parentes by folly Pro. 10. 15. 20. Pro. 17. 21 26 My sonne giue mee thine hearte and let thine eies delight in my wayes Wisedome warneth vs not onely to take away al vanitie and folly from our hearts but also renouncing ourselues to giue al our whole affections to her for shee saith not my freend or my neighbour but shee saith my sonne shewing vs seeing wee are her children that wee shoulde be wholy at her commandement For seeing we haue our carnal fathers in reuerence shal we not be much more subiect to the father of the spirite Shee saieth not Drawe neere thy heart to mee But Giue me thy heart And so shee wil not that wee be to ourselues for that which is giuen is no more his which giueth it Wheretoo agreeth somewhat that which our Lorde Iesus Christ teacheth vs If any man wil folowe mee let him forsake himselfe and folowe mee To giue our heartes wel to wisedome it behooueth vs not to folowe our owne phantasies and good intentions nor that our delight be in that which wee thinke and imagine Hebr. 12. 9 of ourselues and which wee desire by nature but that wee take pleasure in that which wisedome teacheth vs and that her gouernment Mat. 16. 24. be our delight as shee admonisheth vs thereof consequently saying And let thyne eyes delight c. Wherein we haue as it were a repetition or exposition of giuing the heart For one can take no pleasure but there where his heart is It is meete therefore that wee giue ourselues to our God hauing all our delight in his woorde to followe ioyfully the way which it teacheth vs. This dooing our eyes shall delight in the wayes of wisedome That is to say that our spirites and vnderstanding take great pleasure to vnderstande that which wisedome teacheth and also to thinke on it well to conduct willingly al our senses both exteriour and interiour to the obedience of the woorde That is it which we ought to vnderstand when it is saide to vs And thyne eyes c. For if one see the wayes of wisdome but with corporal eyes he cannot delight therein but it behoueth our in warde eyes to see it and regarde it ioyfully so that they may stir vp the outward partes to giue themselues thereto and that we be wholy both soule and body giuen to to the seruice of our God Also Solomon requireth first of all the hearte and then the eies wherein hee comprehendeth al the man the conduct of whome proceedeth from the heart and the eies Therefore as our celestial father is holy and by good right requireth that his children bee holy So it is meete that fathers of this worlde bee of an holy conuersation to giue good example to their children to the ende to draw them to the like maner of liuing and that in this sort they possesse the hearts of their children which followe their steppes not against their will but most willingly 27 For a whore is as a deepe ditch and a strange woman as a narowe pit To giue our heartes to wisedome and delight in her wayes we haue to restraine ourselues from many sortes of wickednesses the which are natural to vs because of our corruption and malice Notwithstanding Solomon inuiting vs to giue our heartes to wisedome seeketh not at this present but to restraine vs from whoredome and drunkennesse whereof whoredome proceedeth as hereafter shal be seene One may think that it is because the greatest part of the worlde at al times hath made no conscience nor yet doeth not to vse whores and be dronke or that of these twoo proceede many other vices yea almost al wickednesse By whoredome and drunkennesse one commeth to ydolatrie and to blaspheme God and despyse al religion one commeth to rebel against his parents and superiours to kil robbe lye backbyte beare false witnesse and to ymagine and doe other wickednesse Therfore to withdrawe vs from whoredome he compareth the whorishe person whome Prou. 2. 16. 5. 3. 6. 24. 7. 7. Psal 7. 16. 57. 7. Esa 24. 17. Iere. 18. 10. Mat. 15. 14. also he calleth a strange woman to a deepe ditch out of the which one cannot recouer when he is once falne in And also hee compareth her to a narrow pit wherein if a man fal and his head before hee cannot bowe himselfe to bring his legges beneath and lift vp his head but must of force bee stiffled in the water and so perishe And so by such comparisons he sheweth vs that those which haunt whoores destroy themselues As hee hath shewed it heretofore where hee treateth amply of the ruine and destruction of whoremaisters and harlots Wherfore it is no neede to stay long

thereon nowe nor to tel why the whore is called a strange woman for it hath bene shewed Onely note we that the Ditch and Pit are often taken in the scripture for ruine and perdition Also Solomon compareth the whoorishe person to a hunter which lyeth in waite for the beast to bring him into his snares and kil him when he saieth 28 Also shee lieth in waite as for a praye and she encreaseth the transgressours amongest men These Ambushments haue beene declared here aboue where it is saide That a woman hunteth for the precious life of a man shee is not content to lye in waite for one man but she allureth many Pro. 6. 26. 7. 10. to her Not those which keepe themselues firme and constant in veritie and loyaltie and wil in no wise breake the promise made to their lawful choyce but those which feare not God and make no account to lye and deceiue their beloued It is that which Solomon meaneth when he saieth And encreaseth the transgressours amongest men That is to say that they which are of an euil fayth are easily allured to whoredome be they men or women For that which is spoken of the whorishe woman ought also to bee vnderstoode of the man giuen to whoredome which suborneth and entiseth by flatteries lyes or other suttle or violent meanes many maydes and wiues which are not of a good Fayth and loyaltie towardes God and men For the rest if we wil vnderstand these two sentences of spiritual whordome which is farre more dangerous then the bodilie or at leastwise take an admonition by the same to wit that if it behooueth vs to be careful to flye from whoredome to giue our heartes to our father by a farre more reason we ought to abhorre idolatrie which is a whoredome not onely dangerous but also greatly displeasant and abhominable before the eyes of our father before his Angels and al his elected which knowe the trueth Wee may take allegorically the harlot and strange woman for the gouernours heades of the people which haue not the true religion for such gouernors are wel like to the deepe ditch and narowe pit seeing they leade al those to perdition whom they gouerne in superstition idolatrie yea what zeale or good intention soeuer be in the leader or in them which are ledde For if the blinde leade the blinde they fal both into Mat. 13. 14. the ditch Of suche whoremaisters and whores the Papaltie is ful Likewise there are in the same many hunters which lye in waite and laie ambushes for the people by false doctrine and traditions of men and the Deuil and allure to them great multitude of those which keepe not fayth and promise with their Creator as they ought It behooueth vs to bee verie warie to take heede of suche hunters to the end we may be a chast virgin to Christ To doe this same wel we ought to holde the simplicitie of the Gospel and to refraine ourselues from al other faire apparance of holinesse and religion 29 To whome is woe To whom is sorowe To whom is strife To whome is mourning To whome are woundes without cause and to whom is the rednesse of the eyes Because wee feare incommodities and reioyce when al thinges come to our wishe and yet neuerthelesse we cease not to sleepe stil in vices and dissolutions which are most commonly cause of the incommodities which we feare and are yrkesome to vs For this cause Solomon to waken vs and bring vs in minde to flye the dissolutioÌ„s from the which this yrksomnesse proceedeth vseth many in terrogations saying To whome is woe c. And this is as though hee asked who are they which merite by their excesse dissolutions to haue so great incommodities miseries that they are constrained to crie out we are woe Who are they which come by good right to so muche pouertie that they cannot but haue care and vexation and that greatly Who are they which come iustly to suche brutishnesse that they force neither of peace nor concord but stirre vp strife with euerie one who are they which are constrained to grone and weepe and to shead many teares who are they which seeke to bee wounded for a thing of nothing for the which they ought not to striue but rather leaue off seeing it bringeth no profite but hurt for they receiue stripes for it who are they which merite to haue red eyes Heere Solomon maketh mention of many corporal and temporal incommodities and asketh to whom they are proper who are they to whome they happen commonlyest and who well deserue them when he maketh such a demaund it is not for ignorance but to awake vs from sleepe for he giueth by and by after the answeare saying 30 Euen to them that tarry long at the wine and to them that goe and seeke mixture Heere hee noteth drunkardes which loue to sit long about the cuppe and to emptie it often and are careful or rather greedie and couetous to enquire out tables where they fill out wine abundantly that they may drinke excessiuely such prodigal distribution or excesse in drinking is heere called mixture Esay vseth the same word rebuking the vntemperancie of drunkardes Solomon therefore answereth Esay 5. 22. that the miseries and incommodities aforesayde are well due to the drunkard And also we see them come to passe vppon them oftentimes and they are greeuously vexed Wherefore to the ende we may wel giue our heart to wisedome and shunne the miseries aforesaide wee ought to obey this woorde of wisedome when she sayth to vs 31 Regarde not thou the wine when it is red and when it sheweth his coulour in the cuppe or goeth downe pleasantly He will not haue vs to resemble franke drinkers which are not content to take and drinke wine with sobriety and temperance and to delight therein moderately as to this ende God hath created wine and other drinkes for man but they giue themselues ouer wholly to drinking and vse therein great libertie the which they thinke to be delight and place there affection wholly thereon As they shewe wel when they employ their time to consider of the coulour of the wine in the cuppe and stande a greate while to tast and sauour it and let it goe downe softly and cannot bee content but when they drinke largely thereof Solomon sheweth vs that such fashions are not good when hee biddeth Regarde thou not c. This is not to say that the colour of the wine shoulde not be good or that it is ill done to see if the wine bee whyte or red if it bee cleere or troubled nor also that one doeth ill when he tasteth his wyne to the ende to vse it if it be good and neate and to refuse it if it bee corrupted But it is not meete to bee so curious as the drunkardes are which haue no other good but drinke as they wel shewe when they are so much giuen theretoo When they

spende so much tyme in drinking and drinke so excessiuely they finde it very sweete and thinke that nothing is better then to drinke wel They perswade themselues that in this manner they keepe themselues wel in this life and to liue long there is nothing else to bee done but to bee merie and so they thinke not on the ende vnlesse they perswade with themselues that if they haue liued at their ease to day they shal be to morrow better so that one may put them in the number of those which say Come I wil bring wine and wee wil fill ourselues with Esa 56. 12. strong drinke and to morowe shal bee as this day and much more abundant Heerein they are farre deceiued for although the wine goe downe pleasantly and that they finde it of a good taste yet neuerthelesse when they vse it not soberly it is mortal poyson as Solomon pronounceth it saying 32 In the ende thereof it will bite like a serpent and hurte like a Cockatrice Hee vseth heere twoo similitudes to signifie one thing And it is to affirme the danger which is in wine when one is giueÌ„ too much theretoo And so he imployeth himselfe to restraine vs from drunkennesse and seeketh to perswade vs that as the byting of a serpent and hurte of a Cockatrice are venemous and mortal euen so drunkardes by too much drinking poyson themselues and kill themselues yea more mortally then if they were so hurte with the Cockatrice for such hurting toucheth but the body but the olde serpent and that greate Dragon which is the Diuell stingeth the soules of drunkardes alluring them by disordinate affection to vse wine excessiuely and so obaying the Diuel they are depriued of the kingdome of God and by consequence goe to 1. Cor. 6. 10 death euerlasting And so let vs knowe that Solomon according to the maner of the scripture by corporal similitudes sheweth vs in what danger the soules of them are which giue themselues to drunkennesse Not that drinke which is a good creature of God and verie necessarie bringeth with it damage to the soule but that by disordinate concupiscence man is hurt and bitten Afterwards wheÌ„ concupiscence hath conceiued shee bringeth forth sinne and sinne being perfourmed engendreth death 33 Thine eyes shal looke vpon strange women thine heart shal speake leude thinges He continueth here the matter which he began with of drunkardes and so wil doe til he come to the ende of this Chapter And in continuing hee sheweth that of drunkennesse ensueth whoredome and other mischiefes Whoredome is noted when he saieth Thine eyes shal looke vpon strange women So that by such loking one commeth to soile and pollute himselfe as is seene by common experience and we haue many examples thereof as of the children of God of Sichem of Iuda Thamer of the wife of Iosephes maister and of Dauid and Bethsabee And though the effect folow not yet such lookes are notwithstanding vnchast and it is whoredome The other mischiefes that folowe dronkennesse are marked when he saith And thine heart shal speake lewde thinges He attributeth pronunciation to the heart because of the abundance of the mischieuous and wicked infection of the same the mouth speaketh Gen. 6. 2. 34. 1. 2. 38. 15. 39 7. 2. Sam. 11. 2. Mat. 5. 28. thinges infected and filthie wicked and vniust and the other members are forced to doe thinges contrarie to al honestie and religion iustice and righteousnesse Then seeing it is a verie dangerous thing to giue ones selfe to whoredome and other mischiefes which proceede of drunkennesse It foloweth wel that drunkennesse is verie perillous as alreadie hath bene seene and yet Solomon setteth before vs some danger saying 34 And thou shalt be as hee that sleepeth in the heart of the sea and as he which sleepeth in the toppe of the Mast To shew the great danger wherin drunkards put themselues hee compareth them to those which haue no regarde to the perils of the sea nor thinke on them And although they be in the heatt or midst of the sea verie farre from the shore and likewise in the highest part of the ship as in the toppe of the Mast exposed to the windes yet neuerthelesse through the litle care that they haue they let themselues fal a sleepe and so the tempest rising and raging hurleth them downe easily without al remedie So they which perseuer and fal a sleepe in dronkennesse fal and perishe not in the depth of the sea but in the gulphe of hel for they are depriued of the kingdom of God And in tarying til suche destruction happen them they are tossed with many mischiefes to the which they haue no regarde as they ought and thinke not that thee doe betide them for their drunkennesse so dul and blockish they are made by ouermuch drinke Whereto they are so much addicted that what euil soeuer they indure yet they purpose no way to absteine but rather to perseuer in excessiue drinking Solomon setteth foorth suche blockishnesse and lewde affection when he saith 35 Then shalt thou say They haue stricken me but I was not sicke They haue beaten mee and I haue not felte it when I shal awake I wil put my selfe forth and seeke it stil Although we adde heere Then shalt thou say To declare that it is a drunkardes talke to say They haue striken mee c. Yet neuerthelesse Solomon expoundeth to vs heere rather the disposition and affection of drunkardes then these wordes They are so transposed by the wine that they fal asleepe so soundly and so deepely that although one thumpe them tosse them and torment them with great blowrs or though they fal from high yet they haue no hurt thereby nor feele nothing They are so giuen to drinke excessiuely that although they perceiue well that the wine hath done them hurte yet neuertheles as soone as they are againe awake they goe to seeke out good drinke and to drinke agayne And feeling themselues yl at ease with the wine which they haue drunke the day before to heale themselues they say that they must haue a heare of the same dogge which bit them In this we may see that drunkards are lesse sensible then brute beaste for although they sleepe yet one can come neuer so little neere them but they perceiue him then much more will they feele him that toucheth them any way One may see also that they are lesse reasonable for beastes wil neyther touch Ose 4. 11. Esai 5. 11 Luk. 21. 34 Rom. 13. 13 Ephe. 5. 18 1. Thes 5. 6 meate nor drinke which they perceiue to be hurtful for them But whoordome wine and must take away their heartes Such drunkardes are wel woorthie of curses And so it is not without cause that we haue many admonitions by the which we are taught to folowe sobrietie and flye gluttonie and drunkennesse The xxiiii Chapter 1 BE not thou enuious against euel men neither desire to be with

force and escapeth the dangers wherein the strong men of the worlde perishe This same was seene at al times in Noe and the Giants which were of his time in Moyses and Pharao In Ioseph and his maistresse In Daniel and his enuyers In Dauid and Saule and in many others as in the Prophetes and their enemies the Apostles and their persecuters and nowe in the poore faythful and their aduersaries which are the great sages of the worlde as the Pope and his Supposts Kings their flatterers and tormenters Wherefore wee ought to vnderstande that wee shoulde not aspire to the puisance and force of this worlde which maketh a man proude and so of force hee must perish seeing hee hath God for partie against him but being feeble and abiect according to the worlde wee ought to fortifie ourselues in humilitie of spirite and then wee shal haue the Almightie on our side 6 For thou shalt make warre by good aduise and safegard is in the multitude of counsellours It is very needful for a man to bee wise and skilful otherwise if warre rise against him he hath no power or force which is woorth any thing For as wee haue seene power is in the wise man and force in the skilful without wisedome a man is not wel aduised and despiseth al good counsel that one can giue him And so as hee is without power and force euen so hee knoweth not on what side to turne him to fight with his enemie and ouercome him or put him to flight and keepe him that he hurt him not But if a man by the conduct of wisedome and prudence aduyse warily and neerely that which he hath to doe and seeke to haue the opinion of men of good counsell if warre aryse or hee must begin it he shal knowe howe to guide it as Solomon saieth For thou shalt make warre by good aduise And obtaine victorie as Solomon signifieth saying And sauegard c. Abraham was a stranger in the lande of Canaan and had no great might according to outwarde apparance and yet hee made warre by good aduise against foure Kinges Moses Iosua some of the Iudges and Kings of Iuda haue made warre by good aduise to wit according to the Gen. 14. 14 commandement of the Lorde and haue not only escaped dangers but also obtained victorie Wherein we ought to learne that if by the worde of the Lorde we print in our heartes his feare which is the beginning or principal pointe of wisedome if it chaunce that we must go foorth to battel wee shal handle it wel And although wee perishe or die in the pursute yet neuerthelesse wee sticke not to obteine victory ouer our enimies the which Solomon calleth safegard for our fooes obteine not that against vs which they pretend seeing wee perishe not for euer as they desire but our soules are in consolation and our bodies rest for a season in the dust I say namely if it chaunce that they must goe out in battell for it woulde not be good aduise nor counsel if by ambition or couetousnesse to raigne and enlarge our limites or for desire of reuenge wee make warre as doe the great men of this worlde which haue no true knowledge of God and make no account to learne him by his worde In the same only one findeth good aduise and it is made common to vs by multitude of counsellours as Moses Dauid SolomoÌ„ the Prophets Iesus Christ and his Apostles and also the great number of faythful ministers and teachers of the truth If we wil beleeue them we shal-be wise and men of knowledge we shal haue power and force and by good aduise shal make warre when it shal be needful and not otherwise And yet afore we insinuate ourselues therein wee shal-bee carefull to restraine it and as much as is possible and lawefull wee shal searche the wayes of peace As Saint Paule admonisheth vs. If superiour powers doe not gouerne and guyde themselues there is no good aduise and by consequence no safegarde Rom. 12. 18. but destruction for where no knowledge is the people falleth And if by good aduyse and counsell wee must make temporal Prou. 11. 14. and bodily warre by a further reason when we haue strong suttle malitious and cruel enemies which are hurtful to vs and seeke to suppresse vs to make warre against them wee haue neede of wisedome and skil of power and force fortified with good aduise and counsels For this cause Saint Paule seeketh wel to munite vs as appertaineth speaking of the preaching of the Gospel wherein Christ is communicated saying That he teacheth euerie man in all wisedome to the ende to make euerie man perfect in Iesus Christ We are also admonished to enterprise nothing rashly but as it were Ephe. 6. 10. Col. 1. 28. Organs or instruments of our God wee permit that he finishe his worke 7 Wisedome is haughtie to the foole wherefore he shal not open his mouth at the gate There is not so wicked a man in the worlde which seeketh not to persuade himselfe that hee is an honest man and there is none so foolishe which esteemeth not himselfe wise and yet neuerthelesse they are al naked of wisedome neither wil they nor can they attain thereto for they are carnal and she is spiritual they are earthly yea hellishe and she is heauenly yea aboue the heauens and there is none that can be partaker of her but by the worde of God the which is despised and reiected by fooles and they haue no vnderstanding thereof This highnesse is signified to vs when Solomon saieth Wisedome is haughtie c. Wherein hee approcheth to that which Dauid saieth Thy iudgements are farre from his presence O Psal 10. 5. 92. 6. 7. Deut. 30. 11. Lorde for thy lippes are great and thy thoughts verie deepe c. But it seemeth to withstande that which Moyses saieth That commaundement which I commaund thee to day is not hid from thee neither is it farre of c. For Moses speaketh to the people of Israel whom he rebuketh of corruption frowardnesse and follie The answere is That Moses in the first place speaketh properlie to them which yelde themselues easie to be taught although his worde bee addressed to al the people This is notorious by the promise The Lorde thy God wil circumcise thy heart and the heart of thy successours c. the which appertaineth not but to the faithful and obedient as it behooueth vs well to vnderstande for the wicked and obstinate are vncircumcized according as the scripture calleth Iere. 9. 25. Eze. 44. 7. Act. 7. 15. them In that then that one hath a circumcized heart he yeldeth himselfe obedient to the Lorde and his doctrine is easily found and not otherwise Also although that in the seconde place he addresse his speeche to al the people reproouing them as is saide yet notwithstanding the reprehension or blame is laide properly against the stubborne incorrigible

fall into mischiefe or by mischiefe to wit that which they imagine and worke And it is that which is saide Beholde hee trauelleth to bring foorth iniquitie and hath conceaued affliction but wil bring foorth lying Hee hath digged a pit and Psa 7. 15. 9. 15. made it hollow but hee is falne into the ditch which he hath made c. The Heathen are sunke into the pit which they haue made c. And so the ruine of the wicked is mortal and without recouery but there is remedy for the iust mans fal Wherefore when wee are in affliction and aduersitie and wil knowe if wee may bee deliuered and raised vp from the same let vs take good heede to put our affiance in God our father and assure ourselues that he loueth vs for the loue of his sonne Iesus Christe and giue ourselues to yeelde obedience to his commandementes Thus doing wee are on a sure grounde that God accepteth vs for inst and therefore hee wil not suffer vs to perish in our afflictions but wil raise vs vp againe Some expounde the two former sentences otherwise to wit as though Solomon spake to the wicked saying Let it suffice thee to bee wicked entangle not the iust man with thee in thy wickednesse Put no lets before him seeke not occasion to slaunder him nor trouble not his rest Prouoke not the anger of God against thee who loueth the iust and restoreth the decayed Take no pleasure in the fal of the iust man for hee falleth ofteÌ„ because he is enuironed with the infirmitie of the flesh And there is not a iust man on earth which doth good and sinneth not But the iust sinne somtimes greeuously And God permitteth it to the ende that being brought lowe they may loue him more feruently and may become better aduised and more gentle to their neighbours The iust man in falling looseth not his faith hee acknowledgeth quickly his fault and repenteth incontinent and al and euery time that hee falleth hee riseth againe Hee falleth not to deth because the Lord holdeth him vp with his hand God suffereth him to fal but not to lye there stil But the wicked fal in their mischiefe Their fal serueth them to no good for they repent not nor they conuert not nor haue no remorse They are naked of confidence and perseuer in their wickednesse And likewise that which is good turneth not them to good Now although such sense conteine good doctrine yet the first is better for the woorde which Solomon vseth which signifieth to fall is hardly founde in the Scripture for to sinne but stil to suffer aduersitie 17 Bee not thou glad when thine enimie falleth and let not thine heart reioyce when he stumbleth It is saide that God hath not made death and that he taketh no Sapi. 1. 13 Ezeh 18. 32 33. 11. Esay 59. 2. Rom. 5. 10 Col. 1. 21 pleasure to see the liuing perishe and it is conformable to that which the Prophet Ezechiel saith I couet not the death of him that dieth saith the Lorde c. I am liuing saith the Lorde I couet not the death of the infidel but that hee conuert from his way and liue Nowe when it is so that by our sinnes wee are enimies to God hee declareth and sheweth himselfe very merciful when hee seeketh not our destruction but calleth vs to him againe giueth vs accesse by Iesus Christ his sonne by whome hee hath reconciled vs to him to giue vs life and saluation for euer And as hee is such a one towards vs who are his enimies by nature for the affection of the fleshe is enmitie against God euen so wil hee that wee be pitiful and charitable towards them which are our enimies as he declareth it vnto Ro 87. 8. vs sufficiently by the benefites which he sheweth vpon vs dayly of the which we are not once worthie But not content herewith because we are as it were blinde dul and sluggish not caring to consider his meruellous workes ful of great benignitie and bountie hee declareth it vnto vs by his worde He hath also declared it vnto vs by examples as of Ioseph towards his brethren of Dauid towards Saul of Iesus Christ towardes mankinde and very manifestly towardes Exo. 23. 4. 5. Leui. 19. 17. 18. Mat. 5. 44 Rom. 12. 17. them which put him to death and of S. Stephen towards his persecutours And therefore it ought to bee manifest that it is not without cause that Solomon admonisheth vs saying Bee not thou glad when thine enimie falleth and let not thine heart reioyce when he stumbleth And as it is manifest vnto vs euen so wee ought to followe it otherwise wee are not the children of God our heauenly father which maketh his Sunne shine on the good and on the euil But some wil say that the children of Israel sang a songue to the Lord for the destruction of Pharao and Mat. 5. 45 Fxo. 15. 1. Ind. 5. 1. Psal 9 18 3. 8 Esay 1. 24. his people And Debora Barac sang to the Lorde for the discoÌ„fiture of their enimies And Dauid reioyced at the fal of his enimies And God saide I wil solace my selfe with my aduersaries reuenge mee on mine enimies and therefore that it is laweful to reioyce at the fal of the enimie I answere That wee may reioyce at the fall of our enimies when it serueth to the glory of God and that by the same fal wee learne to feare the Lorde and magnifie him and exalt him But if wee haue regarde to followe our proper iniuries and search our particular profite if wee mingle our affections therwith which are ordinarily il gouerned and if because we loue ourselues wee are the swifter to reioyce at the ruine of our enimies our ioy is not righteous And also it is that which Solomon forbiddeth vs in this present 18 Least peraduenture the Lorde see it and it displease him and hee turne his wrath from him Hee putteth foorth to vs three reasons to restraine vs from the ioy and pleasure that one taketh in the fal and stumbling of his enimie The first is that God seeth it whereon they thinke not which reioyce in the euill of their enimies neither wil they because in pleasing themselues they proceede with an euil conscience bearing hate rancor against their enimies because it seemeth to theÌ„ that they are wel reuenged of theÌ„ wheÌ„ they see that the euil hapen to them which they wished for And therefore they thinke not in their thoughts that God seeth them although it bee so for al thinges are plaine and manifest to the eies of the Lorde yea afore their being as also SolomoÌ„ knew wel but he saith Least peraduenture c. for they which set not God before their eies as they ought regard not the care and prouidence the knowledge and vnderstanding of the Lord but attribute al to fortune and chaunce And so hee speaketh according to the sense

presently admonisheth vs of the same Then seeing wee see that the scripture speaketh so often of the feare of the Lorde and that they recommende it to vs so carefully knowe wee that it is the principal thing that God requireth of vs for by the same wee are turned from al euill and followe the good that hee commandeth vs. Knowe wee also that wee are so obstinate and stiffnecked in our disobediences and rebellions that it is great neede to mollifie our heartes by often admonitions of the feare of the Lord. Fourthly because in this worlde with religion we haue need to liue in peace and tranquilitie to keepe ciuil order Solomon teacheth vs howe we ought to keepe it when he warneth vs too feare the king not as the wicked criminals which feare the gibet more then the men of iustice who are comprehended vnder the name of King but as Saint Paule and Saint Peter teach vs. And so although Solomon ioyne the feare of the king with the feare of the Lorde Rom. 13. 1. Pet. 2. 13. yet neuerthelesse wee ought not to feare iudges and rulers as God but according to God and for his sake and wee ought to know that who so despiseth the Magistrate hee hath no feare of the Lorde but is disobedient and rebellious to him Know wee also that seeing the feare of the king is ioyned with the feare of the Lorde that Magistrates are as assisters or Liefetenants of God that they ought to represent him and haue his image so imprinted in them that it may bee seene in their administration And therefore when Solomon teacherh vs to feare the king he sheweth couertly that meÌ„ of iudgement ought to bee wise vertuous true holy and iust Fiftly because there are many which despise both God and the king and scorne all religion and ciuil order and that it is right dangerous to bee familiarly conuersant with them least one should bee in the way to resemble theÌ„ for this cause Solomon forbiddeth vs their company and acquaintance saying Meddle not with them that are disguised They which haue not that apparel which they ought to haue and weare that which is not conuenient for them are disguised and men cal them so Now it behooueth vs al to be clothed apparelled with the feare of the Psal 2. 5 Pro. 1. Lorde as wee may vnderstande it by many places They therfore which despise the feare of the Lorde and of Magistrates are by good right called disguised Some cal them vnconstant and mutable and it is not without cause for the worde that Solomon vseth signifieth so And also indeed they which feare not the Lorde nor the Magistrate are neuer firme in a good purpose but turne to vanitie follie wickednesse and dissolutions For seeing that by the feare of the Lorde one refraineth from euil and that it is the beginning or principal point of wisedome it cannot be but they which reiectit must be vaine foolishe wicked and by consequence vnconstant and mutable Others cal them seditious because they reuolt from the commandement of God and of the Magistrate and doe the contrarie Of suche men the acquaintance and familiaritie is verie dangerous not onely because in folowing them one is rebellious to the Magistrate who beareth the sworde to punish corporally the rebels and seditious but also hee is in danger to loose his soule seeing that such disguised vnconstant and seditious and with them their adherents goe to perdition sooner then they are aware of or then they would as Solomon sheweth it saying 22 For their destruction shal rise sodeinly and who knoweth the ruine of them both Because we haue seene at al times and yet doe see that the wicked contemners and scorners of God and of al good policie flourishe and prosper and that according to carnal sense and humane apprehension it seemeth that their glorie and triumphe indureth long For this cause if wee wil beleeue Solomon or rather the holie Ghost as we ought to doe let vs renounce our sense and vanquish it to the ende that it let vs not to knowe and vnderstande that the wicked are not long in glorie triumph and prosperitie but that straight way they come to perdition and sooner then they or others can perceiue it or knowe it As Solomon signifieth when he asketh And who knoweth the ruine of them both That is to say of the wicked malicious peruerse of whom he hath spokeÌ„ here aboue of the disguised vnconstant seditious of whoÌ„ he hath also spokeÌ„ Or of the two that is to say of them which feare not God and which feare not the Magistrate Noe knewe not the ruine of the worlde by the flood to come but that God reuealed it to him and the worlde thought not of it as Iesus Christ pronounceth it Lot Mat. 24. 38. 3. Luk. 17. 28 19. Exo. 33. 5. Psal 73. 18 19. Psal 30. 12 13. 47. 9 10. 11. Mat. 24. 44. 48. 1. Thes 5. 2. 3 Psal 9. 4. 5 2. Pet. 3. 8. Rom. 8. 18. 2. Cor. 4. 17 2. Thes 1. 7 also looked not for the subuersion of Sodome to be so neere nor the inhabitantes of the same Solomon therefore speaketh truely when he saieth For sodeinly c. Hee speaketh according to the threatning of the Lorde yee are a stifnecked people I wil come sodeinly vpon thee and destroy thee c. And to comprehend this wel it behooueth vs not to regarde the space of time wherein the wicked prosper but wee ought to consider and knowe that al thinges be they neuer so farre off are nowe present with the Lorde Also it behooueth vs to beleeue that as the sufferances of times present are not worthie of the glorie to come for our tribulation is of smal indurance and verie light and bringeth foorth meruellously in vs a weight of eternal glorie also the glorie triumph power and ease of the wicked their delightes and prosperities are not of long indurance and are nothing in respect of their ruine and perdition which shal be for euer For the Lorde Iesus Christ shal appeare in heauen with the Angels of his power and in flames of fyre working vengeance on them which knewe not God c. Who shall suffer payne that is to wit eternal perdition c. There is great difference betweene the longest space of time that men can imagine and a perpetuitie which is incomprehensible to vs insomuche as it hath no ende Notwithstanding neither seeing it nor comprehending it by our humane sense and natural reason it behooueth vs to beleeue it for God which is veritable reuealeth it to vs by his worde 23 Also these thinges appertaine to the wise It is not good to knowe any mans face in iudgements Solomon heeretofore hath put foorth to vs many sentences so excellent that we ought not nor may not iudge but that they are proceeded from great wisdom and as they are proceeded therefro so they are also profitable to teache wisedome

to him that hath offended him He sheweth it vs also by many examples of holy men which haue bene before vs and principally of Iesus Christ our Sauiour and we may and ought to beholde the charitie of God towardes vs which were his enemies and yet asmuch as in vs lyeth are his enemies and prouoke him too anger by our sinnes for so much was he absent from reuenging himselfe on vs that hee is come to seeke vs by his sonne Iesus Christ to reconcile vs to him and make peace and aliance with vs to the ende that wee shoulde not be lost but saued and kept vnto life euerlasting Then seeing wee haue so many commandementes and examples let vs take heede that in al gentlenesse and humanitie wee followe them Otherwise if wee bee so rigorous or rather furious and mad that we wil not recoÌ„cile ourselues with our enemies we shal haue for aduersarie against vs the Lorde which wil sende vs into vtter darkenesse Nowe because the effect of reuenge proceedeth from Mat. 18. 3â— the heart which is ill affectioned and that the threatenings which proceed from the same serue also to inflame it the more for this cause Solomon seeketh not only to correct the effect but also to reforme our tongues and lips and to restraine them from al threatening woordes saying Say not I wil doe to him as hee hath done to mee And if it bee not laweful to say so it followeth wel that it is not lawful to doe so But in this manner it may seeme at first blushe that Solomon giueth vs a doctrine contrary to the lawe of God or more straight for it seemeth that the lawe permitteth vs to doe to our neighbours as they haue done to vs and to recompence euery one according to his worke according as it is written eye for eye tooth for tooth foote for foote bruse for bruse wounde for wounde murther for murther But the lawe speaketh to iudges to Exod. 21. 24 Leuit. 34. 19 Deut. 19. 25 Mat. 5. 58. whome it appertaineth to doe to the wicked as they haue done to their neighbours and recompence them according to their works and not to the parties to reuenge their owne iniuries And as in the time of Iesus Christ our Lorde there haue beene false expositors of the lawe whome hee rebuketh Euen so wee ought to vnderstande that Solomon hath done the lyke in his time hath spoken to the parties when he saith Say not c. And not to iudges so he saieth nothing contrary to the lawe and is not more rigorous then Moses was For he hath not taught that one shoulde reuenge himselfe of his enemie but that he shoulde aide him Exod. 23. 4. 5 30 I passed by the field of the slouthful and by the vineyard of the man voide of heart Solomon cannot but hee must needs speake of tentimes of the slouthful to blame him rebuke him threateÌ„ him to the end that we should remember it and take instruction thereby to hate detest the slouthful and sluggish and to be careful and diligent to doe euery one our owne businesse And to begin nowe to blame the slouthful hee maketh himselfe lyke to a man which goeth by the way and in passing considereth howe the fieldes and vineyards are disposed and ordered and according to the order that hee findeth enquireth whose is this or that He signifieth the inquirie when he affirmeth that it is by the fielde of the slouthfull and by the vineyarde of the man voyde of heart that hee passed For a traueller cannot tel whose this or that is vnlesse hee haue made inquirie He vseth heere a repetition or exposition for the slouthful and a man voyde of heart is al one For why a man is not at any time sluggish but because he hath not courage to apply his businesse Moreouer we are here instructed that we ought not to be hastie to blame any one but that to blame rightly it behoueth to haue seene or heard it by witnesse worthy credit Otherwise we shal be rash and ouerhasty iudges and defamers To blame the slouthful and man void of heart he telleth the order of his fielde and vineyarde saying 31 And loe it was al growne ouer with thornes and nettles had couered the face therof and the stone wal therof was broken downe The slouthful and man voide of heart is very worthy to be blamed when he suffereth by his negligence lasinesse the good creatures of God to goe out of kinde and asmuch as he can maketh them vnfruiteful and profitlesse For God hath giuen the earth to the sonnes of men and hath appointed them to labour it continually to the end that it may fructifie and be profitable to vs. The gift is marked Gen. 1. ver 28. 29. and Psalme 115. ver 16. The ordinance is written Gen. 8. ver 22. And so with negligence there is also contempt when we apply not ourselues according to Gods ordinance There is also ingratitude when we vse not the creatures that God hath giuen vs with acknowledgement thanksgiuing which thing the slouthful doe when they let thornes and nettles growe in their fields and vineyardes and giue them ouer to wilde beastes As Solomon signifieth it by the breaking downe of the wal Therefore when wee see that Solomon blameth the slouthful For the thornes and nettles which had couered c. Wee haue to note that although the earth bee cursed through mans occasion yet neuer Gen. 3. 17. thelesse man is not forbidden to seeke to shunne this curse by toyle and diligence but hee is commanded to trauel and blessing is promised him if he labour in obaying the voice of the Lorde It is meete also that the man which seeth the disorder in the field vineyarde of the slouthful and man voide of hearte that is to say Leuit. 26. Deut. 28. 8. Psalm 12. 8. in his goods and estate consider and way the ruine and desolation to the end he may take heed not to imitate the slouthful but learne to bee better aduised and apply himselfe to his businesse Solomon teacheth vs by his example that wee ought to doe so when hee telleth vs what he did saying 32 Then I beheld and considered it wel I looked vpon it receaued instruction When hee is not content to say I behelde but addeth And considered it wel and looked vpon it He sheweth that to bee well taught to take care and diligence it behooueth to consider attentiuely and neerely the desolation which is in the estate of the slouthful and voide of heart to the end we be not partakers of their slouth lasinesse and negligence and that wee praise them not nor flatter them in any case but wee reprehende them shewing them whence the desolation commeth that is in their goods and estate as Solomon doeth saying 33 Yet a little sleepe a little slumber and a little foulding of the handes to sleepe Hee rebuketh the slouthful flouting them and

3 The heauens in height the earth in deepenesse the kings heart can no man searche out Although the heauens and the earth be thinges visible and palpable yet neuertheles the heauens are so high and the earth so profound that if all the men which euer were were assembled together to ayde one another to reach vp to the heauens and digge or make a hole to goe through the earth to knowe how high the heauens are and howe deepe the earth is yet they coulde haue no sure knowledge thereof For they could not mount to the heauens nor discend from the one side of the earth to the other Esay willing to Esa 40. 12. exalt and magnifie the puissance of God attributeth to him that there is none but he alone that can measure these thinges saying Who is he that hath measured the waters with his hand and hath compassed the heauens with his palme Solomon pronounceth the same now when he saith The heauens in height and the earth in deepenes and the kinges heart c. Not that it is his principall intent to shew that there is none but God which can measure the highnes of the heauens and the depth of the earth but he compareth the hearte of kinges princes and superiours of the earth to this highnes and deepenes to shewe vs that it is not for vs to tempt and assay what the hearte of the king is to make it condiscend to our will and bee gouerned by vs. And also the hearte of a true king is so vpright that one shal hardly bow it to wickednes and iniquitie as Solomon hath sayde elsewhere And although there is none but God which Prou. 16. 10. 21. 1. soundeth the heartes of men how great or little soeuer they be yet neuertheles Solomon speaketh heere principally of the heartes of kinges and this for diuers reasons First because God maketh kings otherwise then they were when they were priuate persons as wee haue seene in Moses which was instructed in all wisedome by the Egyptians and in Iosua One may see it also in the Iudges which Act. 7. 22. Deut. 34. 9. 1. Sam. 10. 16 were after Iosua It is also written that Saul should be changed into another man Secondly because they are the Liefetenants of God which boweth for no bodie Also they ought not to suffer that one shoulde searche their hearts to make them incline to another mans wil for their inclination woulde bee farre more dangerous then a priuate persons Thirdly because that subiectes ought to beare such reuerence to their superiours that they shoulde not once thinke to turne the hearte of their superious to their appetite but that they leaue it to God praying him to dispose it as hee shal see good Fourthly because that when magistrates suffer not their heartes to bee searched for to bee turned from right and equitie but that they feare to offende the Lorde and are afraide that God wil vse them as the instrumentes of his yre as hee hath done with Pharao and the Kings of the Assirians and Babylonians And as he doeth nowe with the Pope and Kings and Princes which obay him to persecute and murther the poore faythful Then the subiects also shal learne to feare the Lorde and for his sake to obay their superiors whome they see to bee conducted by the prouidence of God and knowe that if they haue no feare and reuerence towardes God and their magistrates that they shal not escape the iudgemeÌ„t of him who gouerneth the heartes of the magistrates 4 Take the drossefrom the siluer and there shal proceede a vessel for the finour This present sentence woulde bee litle account made of if wee should say that SolomoÌ„ taught the finour how he ought to dispose and purifie the siluer to make some peece of worke thereof And therefore note wee that the holy scripture transferreth the names of things vnsensible to creatures which haue sense and reason And sometimes it vseth similitudes and comparisons the better to imprint in our heartes which are rude the doctrine which is very profitable and necessarie for vs. As when he saieth thy siluer is turned into drosse and thy wine is mingled with water The Prophete Esa 1. 22. calleth corrupt siluer the hypocrites Likewise Ieremie transferreth the names of siluer and other mettalles to the people of Israell And chiefly to the greatest which woulde bee most esteemed And when Solomon saith Ier. 6. 28. 29 30. Take away the drosse c. hee speaketh by similitude for this sentence with that which foloweth 5 Take away the wicked from before the king his throne shal be established in righteousnesse It is asmuch as if Solomon should say As when the goldsmiths are careful to scumme and purifie their siluer then they make substantial and pure worke which cannot be founde fault withal euen so when Kings Princes and Magistrates are careful and vigilant to roote out the wicked then they raigne peaceably ouer their subiectes which feare to offende them or doe wrong or griefe one to another and are carefull to yeelde euery one that which appertaineth to him in al trueth and righteousnesse The Lorde shewed this wel when hee purged the worlde by the flood and subuerted Sodome and Gomorrha and sunke Dathan Core and Abyron Hee gaue Moyses well to vnderstande that hee ought to roote out the wicked when hee gaue many lawes and commandements wherein hee expressed the punishement which hee woulde that the wicked shoulde endure And hath often appointed that the wicked should be rooted out to the end that others hearing seeing their punishmentes might learne to feare and restraine themselues from the lyke wickednesse Dauid wel vnderstoode such ordinances and had good affection to folow them as appeareth by the protestation which he maketh in the 101. Psalme Heere kings are taught cleerely how they ought not to spare the fire of punishment to purifie their subiectes thereby to the ende they may bee as cleere as siluer from the drosse Also subiectes ought to let themselues bee ordered by their superiours as the siluer is by the finour in no wise to murmur against the magistrates for the punishmentes which they make although they trouble their neerestkinne And as siluer after one hath taken away his drosse is of no lesse pryce but more saleable euen so a nation ought not to thinke themselues dishonored if one roote out of the wicked which are in the midst of them Note wee also that although it be said FroÌ„ before the king that it is meete he haue good assistaÌ„ce about him yet notwithstanding in that the care and wakefulnesse of the king ought to stretch throughout al his realme he ought not to restraine it before him in his presence and sight but stretch it out ouer al his dominions and charges 6 Boast not thy selfe before the King and stande not in the place of great men Wee wil not abase ourselues but by our wils wil

Notwithstanding the intent of Solomon is not to forbid vs to comforte them which are afflicted in their heartes by sweete and pleasant woordes for God hath giuen vs his worde to the ende that we shoulde vse it for the consolation of the sad and sorwful The Lorde comforteth the afflicted by the preaching of his worde when hee giueth efficacie to the admonitions exhortations and warninges which are doone in his name Esay 40. 1. 51. 11. 12. 61. 1. Iere. 31. 10. And when the wise instruct the ignorant and that the strong vpholde the weake the riche helpe the necessitie of the poore and those that are in prosperitie haue compassion on them that suffer aduersitie Solomon therefore wil not keepe vs from taking care to comfort the miserable and afflicted neither giueth hee vs to vnderstande that consolation is hurful vnto them but hee meaneth that if seeing our neighbours in distresse wee laugh at their misery and reioyce and take pleasure at it whereas wee ought to weepe haue compassion on them and put ourselues in paine to comforte them wee resemble those which vncloth their neighbours when it is colde wether and which spill vineger vpon Sope and Nitre Hee wil not therefore haue vs sing songues to an heauie hearte That is to say hee will not haue vs to laugh and reioyce when wee see our ueighbours in affliction for so doing in as much as in vs lyeth wee augment their miserie which is a thing very wicked before GOD as our Lorde Iesus Christ sheweth vs. Wherfore let vs obey the Apostle Saint Paule who saith Reioyce with Luke 6. 24. Rom. 12. 15. 1. Cor. 12. 26. them that are mery and weepe with them that are sad So that it may be accomplished in vs which is saide And if one member indure any thing all the other members shall suffer with it c. 21 If hee that hateth thee bee hungrie giue him bread to eate and if hee bee thir stie giue him water to drinke So muche is it vnlawful to take away the garment in a colde day or sing songues to the heauie heart when thy neighbour loueth thee or at leastwise hateth thee not is in miserie and distresse that rather it behoueth vs to haue pitie and compassion on them which wishe vs euil not only in words sound shewes but also indeedes helping them and succouring them at their necessitie Ioseph did so to his brethren who had shewed him great signe of hate and executed Gen. 7. 42 1. Sam. 24. 26. great crueltie against him Dauid kept that none shoulde doe Saul his enimie harme where vnto Solomon agreeth very wel saying If hee that hateth thee bee hungrie c. Iesus Christ commandeth vs the like Nowe as concerning the wordes of Solomon wee haue to note that it seemeth at the first shewe that hee is content that one make as much account of him which is his enimie as of a Dogge to whome likewise wee giue bread and water for hee speaketh but of giuing him bread and water But one may easily exempt Solomon from such suspition first in saying as the trueth is that the Scripture vnder bread and water comprehendeth al that which serueth to nourishe the body of man yea vnder the onely worde bread Secondly in saying that Solomon hath named that which is least esteemed to shewe that if one refuse to giue to his enimie bread and water he wil not giue him other meates which are Gen. 3. 19. 18. 5. 28. 20. 39. 6. 7 1. Kin. 13. 8. 2. Kin. 6. 22. Luk. 16. 10 exquisite nor wine which is sweete and delicate and to shew that if one obey not in a little thing he wil hardly obey in a greater according also as our Lorde Iesus Christe saith Hee that is vniust in a little matter is also vniust in a great matter c. And though in no other place of the Scripture are founde not bread and water for al the nourishnent of the body of man yet Saint Paul sheweth vs that we ought to vnderstande this place for al foode for hee nameth neither bread nor water but saith simply that one shoulde giue to eate Rom. 12. 20. and drink Vnderstande wee therfore that Solomon teacheth vs to be merciful towards our enimies ministring to theÌ„ according to our power that which they haue neede of And heerein he sheweth that wee ought not to hate any body although wee bee hated neither doe il though wee bee doone yl vnto but rather render good for euil in al thinges which are possible for vs. Thus doing wee shal bee the children of our heauenly father which maketh the Sunne shine Ro. 12. 14. 17. 1. Pet. 3. 9 Mat. 5. 45 on the good and on the bad c. 22 For thou kindlest coales vpon his head and the Lord shal deliuer thee The first good that commeth of our doing wel towards our enimies is that we kindle coales or as Saint Paul saith Heape coales of fire vpon their heades that is to say we breake their hearts Insomuch that they are forced to encline on the one side or on the other that is to wit that either by our benefites their courage is softened and they induced to loue vs or if they bee so cruel that they relent not by our benefites yet neuerthelesse they shal burne and bee troubled with the witnesse of their conscience which shal feele it selfe confused and ouercome with our benefites One may see this token in Saul and as Saul finally ceassed to persecute Dauid eueÌ„ so our enimies wil leaue of to trouble vs so we shal not loose the 1. Sam. 21. 26. good that wee haue doone them The seconde and which is most profitable for vs is that the Lorde wil recompence our benefites And to perfourme the same not onely wil giue vs a temporal good thing for a temporal but also wil receiue vs for his children Our Sauiour admonisheth vs to doe wel to our enimies to the ende we Mat. 5. 44. 45 may bee the children of our father which is in heauen and if we bee children wee are heires And seeing it is an heritage it followeth that God giueth vs not that which hee oweth vs for he cannot Rom. 8. 17. bee our debtour and so the retribution is gratis and procedeth of his free liberalitie without any merite of ours as wee ought wel to acknowledge it for wee ought not to bee otherwise towardes our God then wee woulde that our children shoulde bee towardes vs and wee woulde haue them stil to acknowledge that they haue not deserued the goods which wee leaue them in possession after vs. 23 As the North winde driueth away the raine so doeth an angrie countenance the slaundering tongue Whiles the North winde bloweth not the Southwinde sendeth him cloudes which distil raine euen so when a man which is in credite and authoritie in power and superioritie sheweth himselfe fauourable and

and that chiefly to liue in peace one should bow downe himself before the wicked flattering them and fauouring them should searche al the waies hee can to haue their grace They thinke they doe not ill in thus dooing for they haue the Diuelish prouerbe in their heart and in their mouthes which saith that wee must liue by the quicke not by the dead And so they thinke a iust thing to make themselues companions or rather inferious to the wicked But such iustice is no better then wickednesse it selfe Solomon sheweth it wel saying A righteous man falling down before the wicked is like a troubled wel c. Wherein hee sheweth vs that wee ought to perseuer in righteousnesse and integritie to approue our iustice before God and before his elect and faithful Otherwise as the cleanest and purest fountaine of the world is vnprofitable yea noisome and hurtful if in treading in it with our feete or otherwise we trouble it or els if one cast into the spring thereof any filth or poison to infect and corrupt it EueÌ„ so if the iust man consent to the wicked to bee at his commandement and seruice his righteousnes shal be vnprofitable to him and he wil make no conscience to giue himselfe to euil to be a reproche and hurt to his neighbours and to corrupt them and so he shal be no more righteous but wicked and vniust and as a corrupt spring is despised and men let it goe to ruine euen so the iust man which ioyneth himself to the wicked and becommeth his peere in turning away from his righteousnesse shal perish in his iniquitie Nowe one ought not to finde it strange that I say the iust man turning away Eze. 18. 24. from his righteousnesse for although that God be faithful and perfourmeth the work which hee hath begunne in his faithful to make them continue vnto the end yet neuerthelesse as there is in some a temporal faith so in some there is a temporal righteousnesse as one may see it heere when Solomon saith A righteous man falling Luk. 8. 13 downe before the wicked c. And also as one may see it in the place afore alledged out of Ezechiel But one may say that many of the ancient holy fathers haue fallen downe before the wicked as Abraham the brethren of Ioseph Iacob And Ieremie admonisheth king Zedechias and his people to serue the king of Babylon The Gen. 23. 7. 12 47. 3. 33. 3. Iere. 27. 12. Rom. 15. 1. Pet. 2. answere is that it is not euil to bowe downe before the wicked for ceremonie or to obey God who putteth the wicked in preheminence and maketh vs subiect to them but it is great wickednesse to encline to them to fauour them and consent to their iniquities In the time of the primitiue church the kinges and princes were infidels and yet neuerthelesse the Apostles woulde that men shoulde be subiect to them 27 It is not good to eate much hony so to search their owne glory is not glory Man from the beginning of his creation hath been constituted in glory honor being created of God to his image and likenes hauing obteined of him the rule ouer the earth al things therin Gen. 1. 27. 28 conteined but man was not content with such glory but was curious to exalt himselfe further striuing to bee like God in disobeiyng Gen. 3. him whereby hee fell as hee hath wel perceined when hee hid himselfe amongest the trees in the garden of Eden Ecclesiastes hath expressed this glory and also the fall saying I haue thought in my Eccle. 3. 18. hearte of the estate of children of men that God hath made them excellent yet to see to they are in themselues as beasts Now as our first fathers haue not kept themselues in the glory which God hath giuen them and therfore haue slided euen so their posteritie hath doone after them One may see it in Cain who was not content with the honor of first begotten but he would rule cruelly killed his brother Abel and therefore he fel into an euerlasting curse Pharao Gen. 4. was not content to rule ouer the people of Egypt but he would oppresse the people of Israel and keepe them in bondage and therefore he perished wickedly One may heere put Absolom coueting and gaping for the kingdome of his father Dauid numbring his Exo. 14 people Sennacherib besieging Ierusalem and others by whom one may see that it is not good to search ones owne glory Nowe that which these heere and others haue proued Solomon pronounceth it when he saith It is not good to eate much c. he saith so because experience hath not touched our heartes as it ought and that it is very needeful for vs to be reproued and told of that expresly which we haue to follow or forsake As in this present sentence we are admonished not to be couetous of glory otherwise we shal be exposed to ignominie as it is wel marked saying That it is no glory when men search their owne glory Wherein we haue to note that wee make great account of them which are exalted in glory honour and esteeme them as holy and if it be in our owne selues we swalowe it as one would say like sweete hony And indeede also it is not a thing to be reiected that this glory when through the same we forget not ourselues nor put not God nor the dutie which we beare to our neighbors in obliuion seeing also that God which exalteth them in glory which please him and if we obteine any degree of honour it is from him that we haue it and as one may see it when he promiseth Abraham to make him grow into a great natioÌ„ Gen. 12. 2. 45. 8. 1. Chr. 29. 25 And Ioseph acknowledgeth his glory to come from God And Solomon obtained of God the glory of the kingdome suche a one that no king before him had the like in Israel But as God hath giuen vs the hony which is very sweete al other good meates for to mainteine and keepe vs in this life and yet if wee take too much of it and vse it excessiuely wee receiue harme thereby Euen so if we be couetous of honour and search curiously our owne glory wee fal into ignominie as one may see it by the exaÌ„ples alledged in the beginning Whosoeuer therfore exalteth himself shal be brought low yea by the hand of God for he resisteth the proude 28 A man that refraineth not his appetite is like a Citie that is broken downe and without walles Those people that wil keepe themselues safe from the danger of their enimies be in suretie are careful to munite their townes cities with strong and good walles al about if peraduenture there be any breach made they are diligent to repaire it to the ende that the enimie haue no entrance that way Otherwise if they make no account to

hearken to the crye of them that curse vs. For this cause Ecclesiastes admonisheth Eccle. 4. 5. 6. vs not to giue occasion to any bodie to curse vs for the prayer sayeth hee of him that curseth thee in the bitternesse of his soule shal be heard of him that created it And this is in folowing that which Moyses pronounceth and as by witnesse wee see that the curse vttered for good cause commeth to passe euen so Deu. 15. 9. wee haue examples thereof Moyses prayed against Core Ely cursed the messengers of King Ochosias Elisee cursed the young Num. 16. 15. children and twoo Beares to are twentie and twoo of them in peeces Saint Peter cursed Ananias and Sapphira and they fell 2. Kin. 1. 10. 2. 24. Act. 5. 3. 4. 9. 13. 10 downe dead Saint Paule cursed Elymas and hee became blinde 3 As the whip is for the Horse the bridle for the Asse so is the rodde for the fooles backe It is written I wil giue thee vnderstanding and wil teache Psal 32. 8. 9. thee the way wherein thou shalt walke c. And this is to the end that wee be not fooles and without reason as also we are warned thereof Be not as the Horse or Mule which are without vnderstanding Otherwise as men tame Horses Asses and Mules by bridles spurres and whippes or by other meanes euen so the Lord hath ordeined chastisementes and punishments for to tame fooles and roote them out if they be vncorrigible As one may see by the Pâ—al 2. 9. 89. 31. threatninges which are in the scriptures and nowe heere when it is saide As the whip is for the Horse c. Now euen as great Lordes for to tame their Horses and other beastes haue men to whome they giue the charge thereof euen so our God hath his men to whome hee committeth the charge of guiding them which haue neede to bee tamed hee hath giuen to his Prophetes and Apostles to his Ministers and Pastours his worde which is a cutting sworde more sharpe then any two edged sworde This word hath bene committed I say to the Prophetes and Apostles and to Hebr. 5. 12. Esai 49. 2. Ier. 1. 9. 10. 2. Cor. 10. 4. Rom. 13. 1. Pet. 2. Pro. 13. 24. 22. 15. 23. 13. 14. Pro. 1. 26. al Ministers for the chastisement yea for the destruction of the rebellious Hee hath giuen Kinges and Princes Superiours and Gouernours the rodde of yron to wit the sworde to chastise fooles Hee hath also ordeined that fathers and mothers shoulde correct their children Briefly all those which haue any preheminence or superioritie haue charge from God to chastise the foolishe which are committed to their charge That if the foolishe remayne vncorrigible and obstinate they shall not onelye feele the temporal rodde but as one is constrayned to murther and kill the Horse which will in no wyse bee tamed euen so the fooles that are obstinate shal perishe euerlastingly And as an horse which wil not be tamed ouerthroweth his maister eueÌ„ Eze. 3. 18. so when one correcteth not the foolish hee goeth to perdition as hee wel deserueth and as it is wel giuen vs to vnderstande And although the foolishe be not corrected yet they cease not to perishe Saint Paule sheweth it It is meete then that the great men which Rom. 2. 12. are in authoritie and power and those which haue superintendance and gouernment bee wakeful and heedie to vse the rodde which God hath giuen them in chastizing punishing in admonishing and reproouing correcting and threatning and that inferiors and al they which knowe not howe to guide themselues should submit themselues to that discipline which is conuenient for them For if bruite beastes which haue neither sense nor reason endure to be tamed it is good reason that men who ought to haue vnderstanding be not more wilde and sauagde to the ende that that be not laide against them which Moses rebuked the children of Israel with He which ought to be righteous is waxen fat and hath kicked with his heele And though that God hath his seruants to tame and chastise Deu. 32. 15. Esai 1. 2. fooles yet neuerthelesse they profite nothing if hee himselfe put not to his hande as Moyses wel sheweth For although that he admonisheth the children of Israel Circumcise the forepart of your Deut. 10. 16 heartes c. Hee sheweth them notwithstanding afterwardes that his admonition is nothing if God himselfe worke not when hee saieth The Lorde thy God shal circumcise thy heart c. Euen so Dent. 30. 6. Ier. 31. 18. 19. doeth the Prophet Ieremie 4 Answere not a foole according to his foolishnesse lest thou also be like to him Men see by experience in this worlde that fooles haue power credite and authoritie that they are at their ease and prosperitie according to outwarde apparance And for this cause men doubt them and feare them or els haue them in admiration and desire their alliance vnder hope that they shal be wel aduanced and profite by their meanes But bee it for feare or for hope men fauour and flatter them and seeke to couenant and agree with them without displeasing them any way And whereas they commit great wickednesse men wil say to them it is wel done yea they wil incourage them to folowe their wicked enterprises as the flatterers did Saul against Dauid and them which fauoured him and gaue him ayde and succour They did this to be welcome to Saul who was a wicked foole And therefore those which doe so are wicked and foolishe as them to whom they consent and accord Solomon wil not haue vs to resemble them as he sheweth when he saith Answere not a foole c. To answere in this case is not to satisfie in wordes any question or demaund but it is to fulfil couenant and accorde to the wil and appetite of another For why the scripture applieth it selfe often to our maner of speaking for if any one wil say that two thinges accorde and agree wel together hee saieth that they answere wel one to an other Contrariwise if any one condiscend not to our opinion wee say that hee answereth not our purpose and this is because if one aske vs of any thing which wee know and which pleaseth vs we answere willingly but if it displease vs wee nodde the head and vouchsafe not to open the mouth to answere And wee vnderstande that Solomon would that we should disdaine fooles and that wee should shewe no signe of consenting to their follie otherwise we are in danger to be put in a reprobate sense and to be abandoned to al follie For if euil talke corrupt good maners the conuersation and accorde which we haue with the foolishe wil make vs fooles and wicked according to the foolishnesse and wickednesse 1. Cor. 15. 33. which wee shal see and to the which wee consent as with theeues one becommeth a theefe

and indeede after mans iudgement it is the best way that a man can take but the holy Ghost doth teach vs an other meanes cleane coÌ„trary to natural reson when he saieth by Solomon Hee that giueth to the poore This is much against naturall reason the which saieth that we must gather and hold fast for to auoyde pouertie She looketh not to that God can and wil doe she is blinde in the workes of the Lord and chiefly in those that he worketh according to his free promise the which notwithstanding are vnfallible for it is true He hath promised Deu. 15. 7. 8. 9 24. 19. Deu. 28. blessing to him that giueth vnto the poore wherevpon it foloweth well that he shall neuer want For blessing signifieth aboundaunce of riches and contrarily cursing signifieth want of riches miseries calamities and sorowes And after this signification Solomon threatneth the churlish and cruell the theeues robbers the couetous and insatiable throtes which regard the poore nothing pittifully nor haue any compassion of them he threatneth them I say that as they are not mercifull and suffer the poore to endure many griefes afflictions and sorowes yea and disdaine and abhor them and are rather ready to curse them then to blesse them and to trouble them then to maintaine them euen so shall God greeuously punish them and in diuers manners as Solomon doeth signifie rightly when hee is not alone contented to say that hee which hideth his eies shal be cursed but saieth also that hee shall haue many curses that is to say that he shall suffer many miseries But his greatest and chiefest wealth aboundance fulnesse that he giueth to the poore standeth not in aboundaunce of earthly blessings but as he is mercifull so doeth he obtaine mercie the which Mat. 5. 7. consisteth in this that God doeth not impute his sinnes vnto him but in forgiuing him doth count him alwaies righteous and maketh him to perseuer in righteousnes that hee may continue in vsing liberalitie Psal 112. 2. Cor. 9. Mat. 25. towardes his neighbours And for the full measure of his felicitie Iesus Christ counteth the almes done and giuen vnto himselfe that is giuen vnto the poore and doth promise to recompence it with the kingdom of heauen Euen so the woorst and greatest curses that shall fall vpon the churlish and cruell which care not to shewe mercie to the poore are not the sorowes that be suffered for want of earthly riches but because that God imputeth their Deu. 15. 5. Iames. 2. 13. Mat. 15. sinnes vnto them and condemneth them without mercie For because they haue despised the Sonne of God in his members therefore shall they bee sente into the fire that neuer shall bee quenched 28 When the wicked ryse vp a man hideth himselfe but when they perish the righteous encrease They that haue the election and free choyce of placing rulers and gouernours either in the Church for to preach the worde and to administer the Sacraments or in the common wealth for to minister iustice in rendring right to him to whome it appertaineth in maintaining the good and punishing the badde ought diligently to take heede to commit the same to such people as S. Paule teacheth vs writing to Timothie and Titus and Iethro and Moyses For if in such offices and authorities we raise vp wicked men or that they themselues rise vp vsurping the places and seates orders and degrees consecrated for to serue God and his people the good Exo. 18. 21. Deut. 1. 13. righteous holy and innocent knowe not where to become For so much it wanteth that they may haue audience for to pronounce that which shal be true and to declare what is lawe and right that rather they are constrained to flye and to hyde themselues because of the great searching that is made after them Many holy men haue tryed this true by experience and amongst other Moses Dauid Elias and other Prophetes and the Apostles of our Lord Iesus Christ who were persecuted from citie to citie and were not spared till they were cruelly and shamefully slaine And as they haue bin vsed so do the Papistes stil continewe the same against the folowers and such as hold the same trueth preached by the foresaide Prophetes Apostles And to leaue the Papists we know that of late in fresh remembrance there hath beene a company of wicked which bragged of holding the reformation of the Gospel which not only haue laboured to cause that the good righteous innocent and quiet should hide themselues but also had deuised to destroy them by treason to the end that they should haue no leysure to hyde themselues And therefore wee ought to take very good heede what people we raise vp to the seate of Iustice least we make thereof a denne of theeues robbers spoylers and murtherers Solomon doeth admonishe vs heereof saying When the wicked rise vp c. Wherin we haue to note first of al that he speaketh of the wicked in the plural number because the worlde is fall of them as the scriptures doe complaine thereof And also when the wicked rise vp many cleaue vnto them and shewe their wickednesse the which before they helde couered vnder the cloake of hypocrisie and of feare to be taken but when they perceiue themselues to be a great company then are they bold to followe their wicked enterprises to oppresse and torment the good and innocent then they thinke none can resist them nor let them to accomplishe fully their euil wil as it seemed wel vnto Pharao vnto Saule and vnto Achab to the Scribes and Pharisees to al the persecutors of the faythful Secondly let vs note that when he speaketh of the good wise iust and innocent which are not hearde so long as the wicked and their tyranny beareth rule and cannot tell where to hide themselues so that they are compelled to flye and not to be seene he saith not that men hide themselues for the number of them is so small in comparison of the wicked that as we haue already alledged once the scripture complayneth that there is none righteous none that vnderstandeth none that seeketh after God and therefore he saieth in the singular number a man hideth himselfe For as it hath beene saide the number is very small And euen so the Preacher concludeth Now that by the man that hideth Eccle. 7. 2â— himselfe we must vnderstand the small number of the righteous and innocent Solomon sheweth by the Antithesis he maketh saying but when they perish c. This is not to say that the destruction and perdition of the wicked is cause of the great number of the righteous for there is none but the grace of God which maketh vs righteous and that for Iesus Christ his sake whose righteousnes he imputeth vnto vs but it is that when we see the wicked are reiected and punished or otherwise we see their destruction manifest and that the vertuous and people fearing

out good cheere and tarie not til they bee bidden but haue the face to present themselues and sit downe at anothers mans table are not afraide to bee hated it is ynough for them to satisfie their bellies Of the number of which are the begging fryers to whome the worlde is bounden as they thinke And therfore they are importunate too aske and goe not away for two or three biddinges but thinke that men doe them wrong to deny them that which they aske 18 A man that answereth against his neighbour as a false witnesse is like a hammer a sworde and a sharp arrowe Solomon hath already often treated of the false witnesse hee hath shewed partly the frowardnesse of the false witnesse and Pro. 6. 19. 12. 17. 14. 5. 25. threatned him destruction the which he wel deserueth as hath bin largely declared And because it hath bene but partly that hee hath declared his frowardnesse and that it is verie needeful to knowe it better to the ende to vnderstande that they perishe not without cause and that wee may haue them in more disdaine now he setteth out their crueltie more plainly And to do this same he nameth the witnesse by circumlocution calling him A man that answereth c. Wherein we haue first to note that although in the scripture to answer is taken ofteÌ„ for to speake not being asked nor prouoked by other wordes notwithstanding one may say that in this place Solomon hath regarded that false witnesses to make their wordes be taken come not to speake before the Iudge vntil they be called by oath Secondly let vs note that it is saide expressiuely Against his neighbor because the intent of the false witnesse is to hurte his equals either in goods or in good name or in his body or in al the three and hath not God in his minde and yet neuerthelesse he that answereth against his neighbour tyeth himself to God riseth vp against him to bring him to nothing if it were possible SolomoÌ„ signifieth it when he calleth him a false witnesse For seeing he forsweareth himselfe he maketh God the author of lyes and depriueth him of his trueth as much as in him is without the which God cannot consist so there is great boldnes temeritie in the false witnesse wheÌ„ he wrongeth not man only but God himself also who hath al power whome it is vnpossible to resist Hee expresseth afterwards his crueltie making him lyke to three instruments with the which men do many murthers for the hammer breaketh the bones shiuering theÌ„ into peeces heere there The sworde cutteth and giueth great woundes in the fleshe The sharpe arrowe pearceth deepe and cannot bee easily drawne out but the iron wil remaine in the body And so the false witnesse hath a tongue very soft it seemeth and which is not other in apparance but that which speaketh trueth but it is very harde very sharpe and very pearcing when it murdereth and killeth the innocentes It is not therefore without cause that the Apostle Saint Iames complaineth of the tongue Nowe when Solomon accuseth the false witnesse of such cruelty Iam. 3. 6. 7. 8 hee sheweth that he is worthie of death for he that sheedeth another mans blood his blood shal be shed Then seeing wee wil bee neither thought murderers nor be murdered let vs learne to speake Gen. 9. 6. trueth and flie from lying 19 Confidence in an vnfaithfull man in the time of trouble is like a broken tooth and a sliding foote They that haue broken teeth eate not as they woulde and as necessitie requireth but if they be an hungred languishe and cannot remedie themselues according to their desire Likewise a lame man which is weake of his feete cannot goe lightly nor soone dispatch a long iourney nor helpe another to pasle it for his feete are not stedfast but slide and lets them fal whome he thinketh to helpe This is wel knowne by experience neuerthelesse there is none so toothlesse but hee thinketh to feede wel if hee haue wherewithal and there is none which hath so great desire to goe as the lame and weake of foote but often the toothles and lame are both frustrate of their intent and chiefly in their most neede euen so when one trusteth the vnfaithfull That is to say those which haue no feare of God nor reuerence of his word nor haue any affection of humanitie towardes their neighbours nor make it no difficultie to lye deceiue them to hurt and betray them when I say one hath confidence in such wicked persons they eate not when they haue need nor goe not when they shoulde goe that is they are frustrate of that which they looked for of them when they fal into tribulation for they are like a broken tooth and a lame foote in the time of neede If they bee such towardes their neighbours it is no maruel seeing they are no more profitable to themselues forgiuing themselues to al despising of God and al treason towardes their neighbours for they promise them that they shal prosper and bee without harme and shalbehaue themselues valiantly against al assaultes but they come to their purpose for God breaketh their teeth and maketh their feete slide and stumble If therefore the vnfaithful Iob. 4. 8. 9. 10 Psal 38. 58. 7. Psal 37. 18. haue any confidence it is vaine and if wee haue any in him wee are abused And so it is the surest way to trust only in the Lorde 20 Hee that taketh away the garment in the colde season is like vineger powred vpon * or Alumme or Sope. Nitre or like him that singeth songues to an heauie hearte When it is very colde and wee wil keepe our bodies from harme we put on clothes enough to keepe vs warme and lay them not away willingly for feare of catching colde the which we cal the enimie of nature for without taking away the garment the colde being great pearceth so that one feeleth it euen in his bones as may bee seene when eche man trembleth thereat And when men powre vineger vpon Alum or Nitre which is vnknowne to vs they melt it away for it looseth it hardnesse Also if any one haue an heauie hearte hee hath no pleasure to take paines to comfort him but rather is vexed and greeued thereat the more and chiefly if his hearte bee frowarde and malitious and hee doe bite on the bridle as one woulde say and is displeased and taketh it in yll that he is not come to the ende of his wicked enterprises but is desperat therewith Or also when a poore conscience is as it were ouerwhelmed with the iudgementes of GOD and seeth nought but death and hel about him because of his sinnes The more one seeketh to comfort suche men the more they are greeued and vexed and their sorowe is augmented for they neither wil nor can giue place in their mindes to any good woorde of consolation as is seene by proofe

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