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.

The eleuenth Chapter.

1 FAlse ballances are an abhomination vnto the Lord: but a perfect waight pleaseth him.

FOrasmuche as the worlde is repleni∣shed with fraud and deceit, with vsu∣rie and greedinesse, with theft & rob∣berie, with counterfaiting and falsify∣ing: therefore the commandement is not esteemed, Thou shalt not do vn∣iustly in iudgement, in line, in waight or in measure. Thou shalt not haue in thy bagge twoo maner of waightes, a * 1.1 great and a smal. There is no account made of the promise that God addeth vnto this commandement, That thy dayes may bee made long on the earth: neither also is the threatening feared that foloweth: for whosoeuer shal so doe,

shalbee abhorred of the Lorde. In this sorte wee iudge lesse of God then of mortal men. If a mighty and riche man hath made promise of any thing, wee wil trust to receiue according to his promise, and in the meane while they wil bee diligent to please him: if he threaten, they wil feare him, and wil take heede to doe any thing that shoulde displease him. But although that GOD is true, yea euen hee himselfe the onely trueth (otherwise he shoulde not bee GOD) and that hee doeth testifie his trueth vnto vs by diuers witnesses, yet wil wee not trust his promises: as wee shewe, when wee make no account to labour for to please him. And also though hee be true and faithful, and doeth threaten but vppon iust cause, yet doe we not tremble, nor feare his vengeance, albeeit he declare the same by faithful witnesses. Moyses is one of the witnesses of the promises and threateninges: as wee haue nowe heard. After him came Solomon, indued with great wise∣dome of GOD, who doeth witnesse the same in this place. First of al hee threateneth them which oppresse and deceiue their neigh∣bours in any matter whatsoeuer it is, when hee saieth,

1 False ballances are abhomination vnto the Lord: he doth threaten them, I say with eternal destruction and damnation. For it followeth wel that if a false ballance displeaseth the Lorde, and that hee doeth abhorre them, that then they which vse them are wicked: and therefore cannot remaine, but are as chaffe which the winde driueth away, and so goe to destruction: for the way of the wicked shal perish: seing also that it is saide, Thou art not a GOD that louest wickednesse, &c. But to the ende that we may knowe * 1.2 who they are that God abhorreth, and that we also should abhorre them (for nothing that displeaseth God, ought to please vs, but we should hate & contemneit) we must consider wherein the false bal∣lance standeth, and who they are that vse them. Which for to doe, let vs knowe that the ballance is taken for al waytes, measures, rule, and for al Artes, Sciences, Lawes, and behauiours that we vse towardes our neighbours, wee may so vnderstande it, by the place afore alledged by Moyses, out of the which hee collected these things. Likewise the Lord doth attribute rule and ballance, to that

which he doeth towards his Church for to restore it. Iudgement al∣so wil I laye to the rule, and righteousnes to the ballance. It is then a false ballance and deceiueable, when wee doe not faithfully be∣haue vs towardes our neighbour, when wee are slacke and negli∣gent to paye our duetie, or that wee labour to treade them vnder foote, or to deceiue in any matter whatsoeuer it bee. In all e∣states as we prooue by experience, there are false ballances: as betweene Merchantes, Citizens, Handicraftes men, and labou∣rers, but the most hurtfull are they which are enclosed in the hands of false teachers, who by fayre wordes, and flattering speech, de∣ceiue the heartes of the simple and innocent. After these may bee set the same of wicked Magistrates, which are placed in the seate of God, who is righteous: and yet their houses are filled with the spoyles of the poore. Nowe the perfection that is required of vs, is, that wee shoulde not imagine nor deuise any euil against our neighbours, that wee shoulde not labour to become riche to their hurt, but that in simplicitie & vprightnesse of conscience we should procure their wealth with al our power. This is the perfect waight which pleaseth the Lorde, as sayeth Solomon. They which vse this waight, are acceptable vnto God: and as the waight which they vse is perfect, so doeth God allowe them for perfect, and doth not impute vnto them the reliques of imperfection which is in them. And forasmuche as they please God, hee wil neuer bee displeased with them to destroy them. Whereupon it foloweth, that Solo∣mon, saying, That a perfect waight pleaseth the Lorde, doeth promise euerlasting life vnto them which vse it, who although they be most commonly poore and miserable before the worlde, yet are they riche enough, and blessed, for they are heyres of the heauen∣ly kingdome, and of wonderful riches.

2 When pride commeth, then commeth shame: but with the lowlie is wisedome.

Man naturally desireth and wisheth to bee exalted vnto glorie and honour: but hee knoweth not howe to attaine thereunto: and therefore most commonly insteede to ascende and goe forwarde,

hee falleth backewarde: and in place of glory and honour, hee get∣teth confusion, shame and dishonour: and this is not without hurt, but most commonly men are ashamed and confounded by the hurt that happeneth against their expectation and hope. Our first Father Adam hath wel proued it, and before him the Angels which kept not their first state, but fel from their place. Now as it hath happened vnto the Angels, and to Adam, euen so doeth it, and shalbefal vnto al them that are proude. This hath beene founde true in al ages. And therefore according to experience, Solomon doeth pronounce: That when pride commeth, then commeth shame. If the world destroied by the fludde, had beleeued Noe the messenger of righteousnesse, it had not fallen into such shame and eternal destruction. The builders of the Tower of Babylon haue tryed this true. To be shorte, if wee examine the holy histories * 1.3 of the Byble, wee shal finde that they which haue beene raised through pride, haue beene afterwardes confounded and ashamed: and this same hath not befallen vnto the reprobate onely, but also vnto the children of God as vnto Dauid, and Saint Peter. It is then good reason that the proude shoulde bee confounded and ashamed: * 1.4 for they rise not vp against men, but against God, to whom al knees ought to bowe, and to whome al creatures ought to do homage & seruice, and to humble themselues vnder his mighty hande, against the which none can resist. For this cause (I say) it is necessary that they shoulde bee confounded and ashamed: the one for a certaine time, as Dauid and Saint Peter, who by shame came to repentance: but the other, as the reprobate, lye euer therein. For what shame soeuer they feele in this world, yet doe they not cal them∣selues home, to consider against whome they quarrel for to hūble themselues, but doe harden themselues through pride and presump∣tion. As Pharao, when hee pursued the people of God, had di∣uers wounds, & yet he ceased not to rebel, euē so he is & shal cōti∣new in eternal confusiō as al other proud & arrogant persons that wil not submit & humble themselues. Nowe beholde, the day com∣meth that shal burne as an ouen, and al the proude, yea and all that * 1.5 doe wickedly shalbee stubble, and the day that commeth shal burne them vp, saith the Lorde of hostes, and shall leaue them nei∣ther

roote nor branche. The high looke of a man shalbee humbled, and the loftinesse of men shall be abaced, and the Lorde onely shall bee exalted in that day, &c. Wee must therefore be humble, and we * 1.6 shal not bee ashamed: although the worlde doe contemne and re∣iect vs, and that we be counted as the filth and doung of the world, yet shal we not be confounded nor ashamed for all the dishonour that men labour to worke vs, but wee shall bee praised and honou∣red so much as shalbe expedient for the glory of God, and for our spiritual health. Ioseph had experience therof in Egypt. Dauid had experience thereof in diuers sorts: and therfore the Scripture con∣fesseth that god hath chosen & elected him. And also hee generally cōfesseth, Euē thou hast set me vp frō mine enimies that rose against me: thou hast deliuered mee from the cruell man. His eyes con∣sider the poore, and his eye liddes trieth the children of men. Hee hath shewed strength with his arme: he hath scattered the proude * 1.7 in the imagination of their heartes. Hee hath put downe the migh∣tie from their seates, and hath exalted them of lowe degree. Hee hath filled the hungrie with good thinges, and sent away the riche emptie. These are the wordes of the Virgin Mary. Likewise our Lorde Iesus, who was esteemed as the shame and scumme of the worlde, hath beene highly exalted. Therefore wee must chiefly * 1.8 learne of our Lorde to humble ourselues: with his example also he hath made vs a promise, which ought greatly to mooue vs to hum∣ble ourselues. Whosoeuer therefore shall humble himselfe as this little childe, the same is the greatest in the kingdome of heauen. For whosoeeuer exalteth himself, shalbe brought low, and he that hum∣bleth * 1.9 himself, shalbe exalted. God resisteth the proude, and giueth grace vnto the humble. Solomon doeth giue vs the very same pro∣mise, but yet vnder other words, when he saith, but with the hum∣ble commeth wisedome. For it is as much as if he did say: They which are not giuen vnto their owne iudgement, which presume not of themselues, neither doe esteeme themselues aboue others, but doe labour to keepe themselues within the simplicitie of the worde by assuring themselues of the goodnesse and fauour of God, and of his promises, and through true repentance do giue thēselues to followe the righteousnesse that GOD hath commanded by his lawe, and become subiect and obedient vnto this good father of

heauen: These (I say) that are such, and haue set all their desire to doe the wil of God, and which can say, Lord, my hearte is not * 1.10 hawtie, neither are mine eyes loftie, neither haue I walked in great matters, and hid from mee, suche are accompanied with wisedome: wherevpon followeth that they shall not bee confounded, but shal-be exalted vnto honour. For length of daies is in her right hande. * 1.11 When there is so much riches in wisedome, the which doeth ac∣company and follow the humble, they shalbe farre from shame, and shalbe crowned with immortall glory. But to the ende that wee should not deceiue ourselues, and in the place of humility to be ac∣companied with pride, let vs note that there are some which doe count themselues, and would also be esteemed of others to be hum∣ble, and yet they burst with pride. First of all wee place the hypo∣crites which in wordes doe abace and become lowly, and yet indeede woulde bee the greatest. As the Pope nameth himselfe to bee * 1.12 the seruant of the seruants of God: and yet for al that wil be wor∣shipped. The Monkes and Priestes doe also abace themselues both in words & in gesture, but they may bee set amongest the order of hypocrites, of whome our Lorde Iesus Christe doeth warne vs: And doe al their workes for to bee seene of men. Secondly, the false Prophetes, and lying Doctours. Thirdly, those are not, nor wil not bee contented with the puritie of the Gospel, the which doeth preache vnto vs saluation in Iesus Christe but will bee saued by their workes. Fourthly, they which iudge others, and doe worse themselues, such are like the Pharisees.

3 The vprightnesse of the iust shall guide them: but the frowardenesse of the transgressours shall destroy them.

Wee are all pilgrims in this worlde, but wee are so ignoraunt that we cannot guide ourselues in our iourney, but are like vn∣to blinde men which presume and take vpon them to walke in the way without a guide, they rather take the wrong way then the right, and doe stumble and knocke themselues, and they fal & hurte themselues, and are in danger to bee lost. Suche is our state if wee

be left to our owne nature, wee wander out of the right pathe: and if wee be not set in againe, wee perishe. For, for to guide ourselues and to atchieue and come to the ende of our enterprise, we consi∣der and set before vs the greatest number, and doe followe them: and in so doing wee enter at the wide gate, and walke in the broade * 1.13 way that leadeth to destruction. And in this sort, wee doe cleane contrary to that which wee desire: for naturally wee desire to guide ourselues, and so wel to dispatch our businesse, that wee shoulde haue no hurt therby. But it is necessary that we should want of our desire, seeing that in labouring to doe our businesse, wee proceede therein by deceit and malice, by vnfaithfulnes, lying, and craftie pac∣king, by hypocrisie and feignednesse, and doe not labour to enrich ourselues, but with the hurt & hinderance of our neighbors, so that wee may well complaine with Dauid, Helpe me, Lord, for there is * 1.14 not one godly man: for the faithful are diminished frō among the children of men. And with Esay, For euery one is an hypocrite, and wicked, and euery mouth speaketh folly. For your handes are defiled with blood, and your fingers with iniquitie: your lippes haue spoken lyes, and your tongue hath murmured iniquitie. After this sorte wee guide ourselues as the blinde doe: and wee may say * 1.15 with the Prophet Esay, in the same place: wee waight for light, but loe it is darkenesse, for brightnesse: but wee walke in darkenesse. We grope for the wall, like the blinde, and we grope as one with∣out eies, &c.

Likewise Solomon doth not deny, but that in this sort wee may be guided, when he attributeth guiding and gouernance vnto in∣tegritie and vprightnesse, and that he saith, the vprtghtnesse of the iust shall guide them, and when contrarily, hee doth attribute destruction vnto frowardnesse and vnfaithfulnesse, saying, but the frowardnesse of the transgressour shall destroy them. If then wee would keepe a good way, and doe well our businesse, wee must bee indued with integrite and vprightnesse, the which are vertues de∣pending the one of the other, so that the one cannot be without the other, & it is very harde to be iudged which of them should go be∣fore. Also we see here that Solomō doth ioine them together, when hee saith, the vprightnesse of the faithful or iust: as also they are

ioyned together by the Scripture. This man was an vpright and iust man. Let mine vprightnesse and equitie preserue mee. Marke the * 1.16 vpright man, and beholde the iust. Noah was a iust and vpright man in his time, and walked with God, and did so well gouerne him∣selfe and his affaires, that he perished not by the flood. But to the end that we shoulde not attribute any merite vnto his integritie, it is said that Noah found fauour before the Lord. And God willing to instruct Abraham to gouerne himselfe wel, said vnto him, Walke before mee, and be thou vpright. And to the ende that we should not attribute this guiding vnto Abrahams power, he said vnto him. I am God al sufficient, or, almightie: and for to make him to vnder∣stande that Abraham of himself for al his integritie, could not bring * 1.17 his matters to passe, he promiseth him immediately, I wil make my couenant betwene mee and thee, and I wil mutiplie thee exceeding∣ly. Therefore, when by integritie and vprightnesse wee shalbe wel gouerned, let vs attribute nothing vnto our merites or power, but to the onely grace of God, who by his goodnes and power worketh in vs, and doeth giue vs both integritie and vprightnesse. And sith that it is by his vertue that God doeth gouerne and leade vs, to the end that we shoulde knowe whether we bee wel gouerned or no, we must vnderstand wherein consisteth integritie and vprightnesse. If we haue wel borne away and learned that which hath beene said in the places afore aledged, wee may gather that the integritie and vprightnesse standeth in this, that by the grace and power of GOD we should be soled, that in al thinges we shoulde walke before him according to his lawes: fearing him, and withdrawing ourselues from euill. If we thus walke, wee shalbe wel gouerned: our affaires shal goe wel, and nothing shal hurt vs: but in spite of Satan and al our enimies, we shal alwaies prosper. And who is it that wil harme you, if ye folow that which is good? Albeit that the enimies of Iob * 1.18 with Satan did labour diligently, to ouerthrowe and destroy him: yet was he in such wise gouerned by his integritie and vprightnesse * 1.19 that his enterprises and worke came wel to passe, & had a good suc∣cesse. Contralily, albeit that as wee see in this worlde, the wicked, the * 1.20 frowarde, the hypocrites, deceiuers, rebels, and disobedient both to God and their Superiours, doe dispatch their businesse well, and that they prosper in outwarde sight, yet shal they bee but a smoke,

and shall vanishe away, and shal perishe eternally. For as Solo∣mon saith, The frowardnes of the transgressours shall destroy thē. The transgressours shalbe destroyed together: and the ende of the vngodly is, they shalbe rooted out at the last. And because the affli∣cted * 1.21 doe thinke the time long, because of the infirmitie of the flesh, Dauid doeth exhorte them vnto pacience, saying: Hope then in the Lorde, and keepe his way, and he shal promote thee, that thou shalt possesse the Lande, when the vngodly shall perishe, thou shalt see it.

4 Riches auaile not in the day of wrath: but righteous∣nesse deliuereth from death.

It seemeth at the first sight that Solomon doeth contrary him∣selfe: for hee hath saide, The riche mans goods are his strong hold, * 1.22 and nowe hee saith, Riches shall not auaile thee in the day of wrath. But if wee remember that which wee haue saide, howe the former sentence doeth not conteine any expresse commande∣ment or doctrine that ought to bee followed, we shall perceiue there is no contradiction therein. For Solomon doth not graunt vnto the riche that he doeth well, when he doeth assure himselfe so much in his riches, as to esteeme them his strong castle: only he doeth dis∣couer and open the affections and thoughtes of the rich which doth reioyce and trust in his worldly goodes. Nowe hee setteth downe a threatning, whereby hee sheweth that it is vanitie and foolishnes to trust in riches, and that they shall not preserue the vngodly from destruction, when God shall powre foorth his wrath vpon them to destroy them. That his threatening is not vaine, wee may knowe, first of al by this, that in the dayes of Noe, through the great abun∣dance of riches they eate and dranke: but their goods saued them * 1.23 not from the flood. Likewise in the dayes of Lot. The riches of the Babilonians did nothing preuaile them, neither did it keepe & saue them from the destruction of the Medes and Persians. Long time before whiles they were yet in glory and magnificence, and that they made al quake before thē, the Prophets did foretel the day of the Lordes wrath, which was to come, and according vnto their saying, it came to passe: as may bee seene in Esdras, and Daniel. The

rich man, as recordeth Saint Luke, went to hell. The Psalme 49. sheweth wel that riches shal not profite in the day of wrath. And therfore he doeth exhorte vs, not to trust in oppression, nor in rob∣bery: * 1.24 Be not vaine: if riches increase, set not your hart thereon. And our Lorde saieth, Take heede and beware of couetousnesse, &c. The riches then of the wicked shal not profit, but shal turne * 1.25 to their losse and destruction: as they are threatened, Goe too now yee rich men: weepe and houle on the wretchednesse that shal come * 1.26 vpon you. I speake expresly of the wicked: for of them doeth Solo∣mon speake: as he doth shew by the day of wrath, which shal fal vpon them, and not vpon the righteous. For the day of the Lorde shal come as a theefe in the night. Likewise the substance of the * 1.27 righteous, wherewith they shal haue made them friendes and trea∣sures in heauen, shal not bee vnprofitable vnto them, when GOD shal declare his wrath, and execute his vengeance vpon the wicked: but their good deedes shal come in remembrance before God. So∣lomon * 1.28 also doeth wel shewe it, when hee setteth heere righteous∣nesse against riches, and deliuerance from death, against the day of wrath: and that hee saieth, but righteousnesse deliuereth from death. Heere according as the Antithesis requireth, wee wil take righteousnesse for the conscience of man which is righteous and vpright, whereby man abhorreth fraude and deceite, spoyling, op∣pression and extortion, iniurie and wrong, al iniquitie and wicked∣nesse: and doeth in no wise desire to doe wrong vnto his neighbor, what pouertie or miserie soeuer hee suffereth: but if hee haue wherewith, hee is readie to distribute of it, and to helpe the neces∣sitie of his poore neighbours, not as by constraint with griefe and heauinesse, but liberally with ioye, such righteousnesse shal deliuer a man from death: for God wil remember it. When we thus speake * 1.29 we doe not attribute righteousnes to workes to deserue life before God: for we bring workes, and drawe them out of a pure and right conscience, as out of a wel, whose spring and roote is fayth. For ex∣cept that a man be assured that God loueth him, and that he wil not suffer him to want, but wil giue him sufficient, he cannot haue such a conscience: but before al other thinges hee hath temporal gaine, or worldly honor in estimation, and careth not though he doth wrong

vnto his neighbours. It is enough for him that he come to the ende of his enterprise and obteine his desire: but the certentie and assu∣rance that wee haue of the goodnesse, power, and prouidence of God, doeth frame the conscience after such sort, that a man loueth rather to suffer hurt, then to bee an offence, or to doe any other hurt, or hinderance vnto his neighbours, he will rather reioyce to see his owne taken away from him, then to doe wrong to any o∣ther, after the example of the good seruantes of God, of whome the Apostle speaketh, Ye suffered with ioy the spoyling of your goods, &c. Now that the same proccedeth of faith, hee sheweth, saying, * 1.30 knowing in yourselues howe that yee haue in heauen a better, and an enduring substance. And by following this righteousnesse, we * 1.31 are deliuered from death, hee doeth shewe it, when hee doeth ex∣hort, saying, Cast not away therefore your confidence which hath * 1.32 great recompence of rewarde, And also when hee alledgeth out of the Prophet, that the iust shal liue by faith. When wee haue so ma∣ny faithful witnesses which doe alledge vnto vs that righteous∣nesse doeth deliuer from death, let vs not desire to followe the wic∣ked, which prosper, as it seemeth by their riches: for they shall not endure: but let vs followe iustice and equitie, and we shall liue eter∣nally: not by our merites, but because God is true in his promises. For to looke for the same goodnesse in true righteousnesse, we haue neede of patience: And by this meanes wee shalbee partakers of these promises: as saith the Apostle, For you haue need of patience: that after you haue doone the wil of God, you may receiue the pro∣mise. * 1.33 Wee see heere that the Papistes haue nothing for to build their merites nor free wil vpon: for seeing that it commeth of faith, it is the gift of God, the which maketh in vs both the will and the deed, euē of his good pleasure. Euen so there is nothing for to esta∣blishe * 1.34 the opinion of those which aske the libertie of the fleshe: for righteousnesse worketh not after his fantasie, but according too the wil of God, the which he doth declare vnto vs by his law: which is the rule of perfite righteousnesse.

5 The righteousnesse of the vpright shall direct his waye: but the wicked shall fall in his owne wickednesse.

Wee wil take righteousnesse heere, as wee did in the former sen∣tence: that is to say, for a right and sounde conscience. This righ∣teousnesse is not founde in the wicked, dissemblers and hypocrites, in deceiuers and lyars, in flatterers and slaunderers, in theeues and vsurers: but it is proper vnto a righteous man, who walketh in in∣tegritie, suche is declared vnto vs. Psal. 15. Likewise Solomon doeth attribute it vnto the vpright: and also hee denieth closely that it doeth not apperteine vnto the wicked. For to shewe the profite of this righteousnesse, hee hath saide heere before that it shall diliuer from death: wherevpon followeth that the perfect, right and iust * 1.35 man shall not dye, but liue for euer. But before that hee attaine the fruite of this life, it behoueth the perfect man to bee a Pilgrime in this worlde, and to walke in pathes which are not without great difficulties, and lets greatly painefull, the which man of himself can∣not ouerpasse, in such wise that oftentimes hee is tempted to for∣sake his way, and to wander vp and downe fieldes, and to enter in∣to the brode way which leadeth to destruction. He is (I say) temp∣ted through the straightes that hee meeteth withall, the which hap∣pen from diuers partes: for in this way hee is besieged and assaul∣ted of the Diuell, by the worlde, and of his owne fleshe, not onely weake, but also malicious. But his righteousnesse, his perfect and vpright conscience shal ouercome al these difficulties, and shal passe ouer and escape al these stoppes: for by the guiding thereof the per∣fect man shalbee strong in our Lorde. Hee shal fight by faith and hope (the guides and gouernours of his conscience) against the worlde, and shall ouercome it. For albeit that hee shalbe greatly tempted to leaue his way for to followe the wicked which prosper, and in this life take their pleasures, delightes, & ease, that they may bee partakers: yet is hee not carried away by suche temptation, but going forwarde in goodnesse hee is pleased and satisfied with the blessing of God, as it is saide in the 37. Psalme. Also though the worlde doe mocke, hate and persecute him, yet careth hee not for it nor feareth it: but putteth his trust in the Lorde, which hath po∣wer in heauen & in earth, he prayeth, Lord, leade me in thy righte∣ousnesse. And trusting to bee heard, & to obteine his request, hee * 1.36 saith, The way of God is vncorrupt, &c. The Lorde is my light, whome shall I feare? The Lorde is the strength of my life, of whom

shal I bee afraide. The Lorde himselfe doeth teache thus too fight, and to bee assured, saying, If the world hate you, knowe that it ha∣ted mee before you. Againe, And yee nowe therfore are in sor∣rowe: * 1.37 but I will see you againe, and your heartes shal reioyce, and your ioy shal no man take away. As touching the fleshe, which la∣boureth 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 vn∣to 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 ta∣keth 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 * 1.38 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 to∣warde 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 alled∣geth 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 shalbee made lowe: and the crooked shall bee streight, and the rough places plaine. The * 1.39 Prophete doeth shew it, when hee saith, I will goe before thee, & make the croked wayes straight, &c. * 1.40

Besides this, that wee learne this signification by the places a∣fore

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 fal∣ling, saying: But the wicked shall fall in his owne wickednesse. Al∣beit 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 * 1.41 Dauid doeth witnesse in the same Psalme. For hauing conside∣red their ende, he sayth, Surely thou hast set them in slippery places, * 1.42 and castest them downe into desolation. Beholde hee shall tra∣uel with wickednesse: for he hath conceaued mischiefe, but he shal * 1.43 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 deser∣ueth to fall through his wickednesse, because it commeth of him∣selfe 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 * 1.44 of ourselues, to thinke any thing as of ourselues: but our suffici∣encie is of God. For I knowe nothing by my selfe, yet am I not thereby iustified. A good and perfite conscience then doeth not * 1.45 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 * 1.46 receiue of him, because wee keepe his commandementes, and doe those things which are pleasant in his sight. And in this bold∣nesse 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, be∣cause that beeing vnseparably ioyned together with faith, it is guided thereby vprightly to followe the will of GOD accor∣ding

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 per∣ceiued, 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 faith∣ful and righteous, and though they bee strongly assaulted: yet foras∣much 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 * 1.47 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 eter∣nal, 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 con∣fesse that it is a singular gift of GOD through Iesus Christe. For yee are of him in Iesus Christe. And because that this iustice * 1.48 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 vn∣to vs, and also all felicitie and eternal prosperitie therevnto: yet let vs not thinke that it either magnifieth vs or our workes, or our po∣wer, or our free will: but it confesseth that God wil suffer his gra∣ces 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 at∣tribute 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. * 1.49 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 iudge∣mentes and doe them. In this sort, we wil walke and gouerne our¦selues 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 re∣uerence 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 pe∣rishe 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 shalbe taken in their owne wickednesse.

The Psalmist saieth, But malice shal slay the wicked. What malici∣ousnesse then, or crueltie soeuer that the wicked and vnfaithful doe * 1.50 inuent, yet the perfit and vpright men, which haue sounde conscien∣ces, 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 expe∣rimented 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 our¦selues, 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 con∣tinew 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 affe∣ction. 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 consciēce, and so is wel ruled, and the other from mallice and frowarde con∣science 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 * 1.51 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 dis∣persed with the winde, and as the remembrance of him passeth, that tarieth but for a day. Secondly, when the wicked is migh∣tie 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 com∣mende him and flatter him: euery man laboureth to doe him ser∣uice 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 incou∣raged 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 pro∣bation. 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 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 peri∣sheth, and this is chiefly in death, wherein they shall remaine and bee vndoone for euer. For to shewe that it cannot otherwise hap∣pen, 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 shalbee 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 * 1.52 holde the children of Israel in bondage, so did Roboam also, Zenna∣cherib, 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 whē he persecuted the Christiās, 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 mer∣cy 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: o∣therwise we shold esteeme the righteous to be most wicked, & the most vngodly should be in our opiniō the best people. But we must

take heede, to that which God pronounceth, and if wee iudge after his sentence, wee shalbe righteous iudges. Nowe hee excepteth not the righteous man from troubles, as may bee seene both by ex∣amples 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 sound∣nesse of cōscience, 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 * 1.53 the wil of God, yee might receiue the promise. The iust doth not alwayes escape tribulation, but it taken out of the worlde. Con∣trarily what prosperitie soeuer we haue in this worlde, howe long soeuer it be, yet if we walke with an euil conscience, we cānot 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 op∣pressed 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 vn∣to 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. Chap∣ter. Wee may also say that in his place, after the language of So∣lomon, importeth as much as for him, or aboue him: as if Solomō 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 shalbe placed aboue him, and the wicked shalbee 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 * 1.54 tribulation to them that trouble you. We may see also in diuers pla∣ces that God threateneth, and punisheth the wicked for the righte∣ous, * 1.55 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 domina∣tion ouer them in the morning. This same shalbe thus done, be∣cause 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 trou∣ble, and also it seemeth at the first sight, that Solomon doeth attri∣bute some vertue vnto the iust, as if hee did drawe himselfe out of * 1.56 miserie: let vs know that Solomon vseth here a verbe passiue: wher∣by 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 * 1.57 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 in∣to it of his owne proper malice.

9 An hypocrite with his mouth hurteth his neighbour: but the righteous shalbe 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 hypo∣pocrisie. For euerie one is an hypocrite and wicked, and euery * 1.58 mouth speaketh follie. Now if the people of God is such, what is the rest of the world? For whereas there is no true knowledge of God, where his feare hath no place, and men wil be wel counted of, and iudged honest men, there must needes al bee filled with hypocrisie, fraude, and vnfaithfulnes. Whereupon it foloweth, that there are but fewe people which doe not hurte their neighbours with their

mouthes. As Solomon sayeth, The hypocrite with his mouth hurteth his neighbour. &c. Heere Solomon compareth the mouth of the hypocrite vnto a sworde, or an instrument wherewith men craftily vse to hurt their neighbour, before he can take heede. And herein he sheweth, howe dangerous the hypocrites are, and howe carefully we ought to take heede of them, to the ende that we may escape their snares, and not to suffer any hurt by them. Wee shal haue the care required hereunto, if by right knowledge of the truth wee reiect al wickednes, and abhorre the same: and do loue righ∣teousnes, giuing ourselues to doe well. Solomon doeth shewe it vs, saying, But the righteous shalbe deliuered by knowledge. In al estates, there is some hypocrisie, as wee may see, but too much: but the most dangerous, is the same of false Prophetes, which come in sheepes clothing, and by their lying and false doctrine, and by their long prayers, they bring temporal hurt, deuouring widowes houses, & which worst is, they shut vp the kingdome of heauen from men. And therefore our Lord exhorteth earnestly his Apostles * 1.59 to looke diligently to themselues for falling into it. And foras∣much as God suffereth no hurte whereby wee haue laboured too hurt our neighbours to goe vnpunished, let vs know that the war∣ning which Solomō giueth, doth cōteine a priuie & secrete threate∣ning, whereby hee foresheweth vnto the hypocrites their destru∣ction, to the ende that wee shoulde knowe that their faire shewe of holynesse and religion, is abhominable before God: as our Lorde * 1.60 also sheweth vs, Euery one that saith vnto me, Lord, Lorde, shal not enter into the kingdome of heauen. Nowe as they goe to destructi∣on, euen so if we suffer ourselues to be deceiued by them, wee shal perish also: for if the blinde leade the blinde, both fal in the ditche. Wherfore we must stand vpon our watch, as Solomon teacheth vs, * 1.61 & as we haue already touched, whē he saith, but the righteous shalbe deliuered by knowledge. If in soūdnes of consciēce we labour to walke vprightly, as the word doeth teache vs, what assaultes soeuer the hypocrites doe giue vs, yet shal they not hurte vs. Solo∣mon doeth thus promise vs: But though there bee but fewe that enioy this promise, and though the hypocrites doe much hurte, wee neede meruaile thereat. For there is an infinite number

of hypocrites, and the righteous and they which haue true know∣ledge, are almost none, and yet the goodnes they haue is not theirs. Now forasmuch as there is none righteous, but so farre as it pleaseth God of his grace to iustifie and accept him for righteous, imputing vnto him the righteousnes of our Lorde Iesus Christ: and though wee knowe nothing but so farre as the Lord teacheth vs by his ho∣ly Spirite, giuing vs the true vnderstanding of his holie worde, and therby regenerating and renewing vs: it foloweth, that if we escape the danger of hypocrites, that it is of the only grace and goodnes of God, and that therein is nothing of our might or power, merit or free will. Wherefore, it is wel required that wee should walke in humilitie, and should be diligent to aske of God, that it might please him to guide vs in righteousnes, and teache vs the same. Wee haue neede to continue in suche prayers, and chiefly against false Pro∣phets: for they are the most dangerous hypocrites. Saint Paule * 1.62 doeth diligently warne vs of suche false hypocrites. Nowe I be∣seeche you brethren, watche diligently them which cause diuisi∣on and offences, contrarie to the doctrine which ye haue learned, and auoide them. Brethren, be ye folowers of me, and looke on * 1.63 them, which walke so, as yee haue vs for an ensample. For ma∣ny walke, of whome I haue tolde you often, and nowe tell you weeping, that they are the enemies of the Crosse of Christ. Be∣ware, least there bee any man that spoyle you through Philo∣sophie, * 1.64 and vaine deceit, through the traditions of men, accor∣ding to the rudimentes of the worlde, and not after Christe, &c.

10 In the prosperitie of the righteous the Citie reioyceth: and when the wicked perish, there is ioye.

The prosperitie of the righteous may be taken after two sortes: first, for the ioye and prosperitie, the ease and rest, the fa∣uoure and defence, which the iust receiue and enioye by the grace and goodnesse of God. Secondly, for the helpe and suc∣cours that the righteous doe minister vnto them that haue

neede, and the faithfulnes that they vse towardes al them that they deale with, not hurting any man, but doing good to al men so much as they can. But after what sorte soeuer Solomon speaketh of the prosperitie of the righteous, whither it be of it which they do, or of that which they receiue, it seemeth, that they feele and prooue the cleane contrarie of that which he sayeth. Abraham was verie riche in Cattel, in siluer, and in golde. Hee prospered in battel against the Kings which had taken his cosen Lot captiue, &c. And as, God did * 1.65 assist him, so was he ready also to do wel. The deliuering of Lot doth witnesse it, & the hospitalitie vsed to the Angels, &c. And yet wher∣as he arriued, they enioyed not the same, as may be knowne by the two rauishments of his wife: and by that, that the seruants of A∣bimelech had violently taken away a Wel of water. Lot was riche and dwelt in Sodome, and yet did wel, as witnesseth his hospitali∣tie: * 1.66 and albeit hee was righteous, yet the citie did not enioy the same. And nowe there is no people that are so muche and so cru∣elly pursued in al countries, cities and villages as are the righteous. Therefore iudgement is turned backewarde, and iustice standeth * 1.67 farre of: for trueth is fallen in the streete, and equitie cannot en∣ter. And if the righteous labour to helpe their neigbours after their power, and to bee a good ensample, they are iudged to bee hypo∣crites and ambitious. Euen so then it seemeth that the citie doeth not reioyce at the prosperitie of the righteous. If they bee riche, they are enuied therefore, and if it bee possible they shalbe spoyled thereof: If they would make any riche, they are iudged, they would be seene of men, & be praised and honored therfore. For to answere this, let vs first know that after this present Antithesis or compari∣son, wherein the prosperitie of the righteous is set against the de∣struction of the wicked, wee must take the prosperitie in the first signification. Secondly there is no rule so general but that there is some exception: or else that Solomon doeth heere take the Ci∣tie for chiefe and best part thereof, which are the honest people dwelling therein, which desire and seeke the peace and pros∣peritie of the righteous, and are glad when the righteous doe wel, and bee voyde of trouble, or else, better to speake, and more agreeing with the Antithesis (seing that God reioyceth not at the destruction of the wicked, as hee witnesseth, and that

the children of God for to folowe their heauenly Father, ought not to reioyce at the perdition of the wicked) we wil take reioycing, and also the crie of ioye, for the cause that bringeth them foorth. Wee * 1.68 doe not willingly reioyce at our euil successe and losse, but when our affaires doe prosper wel, then it causeth vs to reioyce and to sing for ioy. Solomō therfore meaneth, that the citie is happy & blessed, whē the righteous doe prosper in the midst thereof: and yet more hap∣pie, when the wicked are rooted out of it: as Solomon doeth signi∣fie it when hee is not contented to say there is ioye, but hee sayeth, there is a crie or song of ioy. This is after a sorte shewed vs, when God promiseth Abraham that hee wil not destroy Sodome, if there * 1.69 may be founde tenne righteous in the midst of it. If then wee desire that our Citie should prosper and be happie, and that for the happi∣nesse and prosperitie it doeth reioyce, wee must studie and be giuen to righteousnes, and worke, so much as wee can, that the righteous may dwel without any trouble, without contempt, and also with∣out persecution: and not to hinder nor turne them away from do∣ing their duetie. As touching the rest, for to take our profite of this present sentence, and of the exposition thereof, we must beware of trusting and leaning vppon our owne diligence, but rather that by Fayth wee looke vnto God, who teacheth vs by his worde, that it is he onely which prouideth good Magistrates and rulers, and he a∣lone that ruleth countries and Cities. And thus if we wil reioyce at the prosperitie of our countrie, we must wishe and desire the good successe and aduancement of the righteous: and forasmuche as it is a worke depending vpon the prouidence of God, wee must pray vn∣to him that it would please him to raise vp iust and righteous men, and to make them goe forwarde, and to prosper them in the vocati∣on whereunto hee hath called them, and that he would hinder and stoppe the wicked from comming forward, and to roote out them which goe forward.

11 By the blessing of the righteous, the Citie is exalted: but it is subuerted by the mouth of the wicked.

Forasmuch as Solomon setteth here the blessing of the righte∣ous against the mouth of the wicked, it is not needeful to examine

after howe many sortes blessing is taken in the Scriptures, for the vnderstanding of this place. For the Antithesis doeth shew vs that Solomon by the blessing, meaneth the gratiousnes and goodnes that proceedeth from the mouth. The righteous out of their good trea∣sures, doe bring foorth good things: they gladly folowe the counsel of Saint Paule: Let no corrupt communication proceede out of your mouthes: but that which is good, to the vse of edifying, that it may minister grace vnto the hearers. And bee yee not drunke * 1.70 with wine, wherein is excesse but be ye filled with the Spirite, speaking vnto yourselues in Psalmes, and Hymnes, and spiritu∣all songes, &c. Againe, Let the worde of Christe dwell in you plenteously, in al wisedome, teaching and admonishing your owne selues, in Psalmes, and Hymnes, and spirituall songes, &c. Let your speeche bee gracious alwayes, and seasoned with salt, that yee may know howe to answere euerie man. If any man speake, * 1.71 let him speake as the wordes of God. The blessing therefore of the righteous standeth in good counsels, in holie exhortations and corrections, in vnfayned prayers, in prayse and thankesgiuing, proceeding from a good and pure affection of the heart. By this blessing the Citie is exalted, as Solomon sayeth, and also as ex∣perience sheweth. Egypt was exalted by the counsel of Ioseph: for * 1.72 insteede to be suppressed and consumed by famine, it had prouision to sustaine it selfe, and therewith it was the refuge of other poore hungrie starued people, and chiefly of the housholde of Iacob. The children of Israel were in great distresse, and were mightily oppres∣sed * 1.73 by the cruel bondage that Pharao layde vppon them: but by the counsels, exhortations, prayers, and supplications of Moyses and Aaron, they were so preserued and exalted, that they were made victors and conquerers ouer them that had oppressed them: they robbed them, and escaped out of their handes: they were sa∣ued by the redde sea, through the which they went with drie foote, but their enemies were ouerwhelmed and drowned in the bottome thereof. So long as the children of Israel woulde beleeue the coun∣sels of their good Iudges and Kinges, and woulde receiue and fol∣lowe the doctrine, admonitions and corrections, and trembled at, and feared the threatenings of the Prophets, they were preserued

and exalted: for they were deliuered from their enemies, and made conquerers. The Ecclesiastes or Preacher sayeth: I haue also seene * 1.74 this wisedome vnder the sunne, and it is great vnto mee. A little Citie, and fewe men in it, and a great King came against it, and compassed it about, and builded fortes against it: And there was founde therein a poore and wise man, and hee deliuered the Citie by his wisedome. Nowe that by wisedome, hee meaneth the words spoken wisely, it is manifest by this that hee sayeth, That the wis∣dome of the poore wise man was despised, and his words not heard. Wee had al deserued by our sinne to bee oppressed with eternall damnation, but when by Fayth and repentaunce, wee haue recei∣ued the doctrine of the Gospel, which is the chiefe part of the bles∣sing * 1.75 of the righteous, we haue bene exalted vp into heauen. We see then how profitable, yea & necessarie it is, to heare and ••olow them which speake rightly: and that Solomon sayeth the trueth, when hee pronounceth that the Citie is exalted, &c. euen when it re∣ceiueth quietly the blessing. Noe was righteous, and nothing spa∣red * 1.76 his worde, in admonishing, reproouing, threatening, and con∣demning the worlde by the building of the arke: and is called the eight person, a Preacher of righteousnes, and yet the worlde was not exalted, &c. Iust Lot, both with sight and hearing exhorted di∣ligently the Sodomites, and rebuked them, and yet they were not exalted, &c. The most righteous, and righteous of al other, our Lorde Iesus Christe spared not his blessing, but bestowed it both in words & miracles, which were the destruction of many vnfayth∣ful and indurate. Then began he to rebuke the Cities wherein ma∣ny of his miracles had bene done. &c. The like we may see nowa∣dayes, in diuers places. We must therefore vnderstande, that the Citie which with feare and reuerence receiueth the blessing of the righteous, shalbe exalted therby, that is to say, it shal obteine peace, rest, and felicitie, and shal remaine firme & stable for euer, though the world iudge otherwise. Contrarily, if wee giue eare to the wicked, and delight in theyr speaking, wee runne to destuc∣tion: as Solomon sheweth, saying, But it is subuerted by the mouthe of the wicked.

The children of Israel haue often tried it in the wildernesse, and

after when they were come into the lande of Canaan. They which giue credite vnto Mahomet and to the Pope, haue their part therin: so haue they also which haue receiued the blasphemous interim. The leasings, flattering speeches, slanderings, idle and wanton wordes, and filthie communication bring great destruction: but in the meane while, the gates of hell cannot preuaile against them that are builded vpon the rocke. * 1.77

12 Hee that despiseth his neighbour, is destitute of wise∣dome: but a man of vnderstanding wil keepe si∣lence.

Wee count a man to be verie couragious, and to haue an vp∣right and stout heart, when hee goeth boldly forwarde with his en∣terprise, be it right or wrong, not caring for any man, and without feare of offending, and is readie to beare iniuries and wronges, dis∣praise, and diffamation, reproches, and cauillations, violences and cruelties, if it appeare vnto him, that he cannot otherwise come to the ende of his purpose and enterprise. This is the iudgement of the carnal, and worldlings, which thinke that their neighbours doe no∣thing belong vnto them. But if by the worde of God wee beholde that wee al come from one Father Adam, wee shal knowe how we belong one vnto an other, and that wee are al one fleshe and one blood. Thus muche for the carnal coniunction, whereby wee are taught that we are faintharted, and without courage, foolishe and voide of care, vnderstanding and right iudgement, if wee despise our neighbours: and chiefly when we shewe openly the contempt, in being mooued and raising noyse and vprores vpon them, in dri∣uing them away, and reiecting them through impatiencie, or arro∣gancie, or choler. Solomon sheweth it, whē he setteth disdain against silence; and want of wisedome, vnto a man of vnderstanding: and that hee calleth him which is despised, neighbour. Nowe in his lan∣guage which hee vseth, Neighbour, signifieth him which pleaseth vs, him that wee desire, him that wee loue, and whose companie wee keepe, or hee to whome wee owe suche gentlenes, familiaritie and louing kindnesse. Whosoeuer therefore doeth despise him, doeth shewe himselfe verie weake, and wanting good wil and pure

affection: for he striueth against his nature, and doeth against that which hee oweth by right of kindred and stocke. Nowe if for the respect that we are al of one carnal parentage, it is not laweful for vs to despise our neighbours, except wee woulde haue men to iudge of vs by the woorde of God, that wee haue a faint hart: by a more strong reason, they which bragge and woulde bee counted Christi∣ans, ought wel to beware from despising their neighbours, nor giue any token of contempt, either by woordes or gesture: & that in folowing the great humilitie and modestie of their head, which * 1.78 wil not cry nor stand vp against them, &c. But seeing they are mem∣bers of one body, vnder one head Iesus Christ, they ought to bee careful the one for the other, without any contempt of the vilest and basest, and without enuie against the most excellent: As Saint Paul * 1.79 doeth shewe it. Thus much for the spiritual parentage, in the which the coniunction is farre more straight and more neere, then is the knitting togither of carnal kindred. Wherfore, the true Christians shoulde bee very careful to mainteine this coniunction, by follow∣ing the exhortation of Saint Paule, Nowe therefore as the elect of God, holie and beloued, put on tender mercy, kindnesse, hum∣blenesse of minde, meekenes, long suffering, &c. Beholde, howe good & howe comely a thing it is, brethren to dwel euen togither. * 1.80 Let them mark this, fulfilled in vs, They shal breake their swords al∣so into mattockes, and their speares into sithes: nation shal not lift vp a sword against nation, neither shal they learn to fight any more. Againe, The woolfe also shal dwel with the lambe, and the Leopard * 1.81 shal lye with the kidde and the calfe, and the Lyon, and the fat beast togither, and a little childe shal leade them. Thus doo∣ing, wee will not disdaine our neighbours, neither shalbee faintharted, but wee shalbee wise and of vnderstanding, wee shalbee quiet and peaceable, gentle and kinde: and this which Solo∣mon saith shalbe fulfilled in vs, But a man of vnderstanding wil keepe silence. The silence or secretnesse whereof Solomon speaketh standeth not in speaking neuer a word, and to be as it were dumbe: but because that in silence al things are quiet, and without noyse, without vprores, and without contention, the Scripture taketh si∣lence for peace, gentlenesse, and lowly behauiour, sweete and louing

conuersion: and also for abstinence, when we forbeare to doe any thing, and that wee abstaine from it, and that wee vexe not our¦selues, or that we bee not grieued for any thing which happeneth, and that we striue not as the amased and witles doe. Silence is so taken in some places, as foloweth: Nowe Iacob hearde that hee had * 1.82 defiled Dinah his daughter, &c. Therfore Iacob helde his peace, vn∣til they were come. The Lorde shal fight for you: therefore holde your peace. So they despised him, and brought him no presents: but * 1.83 he held his tongue. Keepe silence before mee, O Ilands, and let the people renewe their strength. &c. Nowe to bee wise, and to be thus silent, we must learne it of our Lord and receiue it from him. For on him it is that the spirite of the Lorde resteth: the spirit of wisdom and vnderstanding, the spirite of counsel and strength, the spirite of knowledge, and of the feare of the Lorde. Hee shal not faile * 1.84 nor be discouraged, til he haue set iudgement in the earth. And also hee himselfe exhorteth vs to learne of him, and promiseth rest vn∣to * 1.85 to our soules.

13 Hee that goeth about as a slaunderer, discouereth a se∣cret: but he that is of a faithful heart, conceileth a matter.

There is no man but desireth to haue a priuie friend which is no talker and babler, to the ende that if hee haue any thing in his hart which doeth trouble and grieue him, that hee may safely open the same vnto his friend, & that he may be somwhat eased & relieued: hee hopeth also that that which he hath declared, shalbe kept se∣cret, or at least wise that the thing shal not be expounded otherwise then it was spoken: and that hee wil not labour to hurt him nor to bring him into hatred with his neighbour, in folowing the com∣mandement, Thou shalt not beare false witnes against thy neigh∣bour: Thou shalt not walke about with tales among thy people. * 1.86 There are some which thinke and beleeue, that it is not euil done to reueale secretes, to condemne their neighbours and to proclaime their imperfections: but Solomon doth condemne them, calling thē slaunderers, when hee saieth, hee that goeth about as a slaunderer,

doeth reueale a secret. And it is for good cause that such people are condemned. For first of al they are hypocrites. Secondly, they are * 1.87 transgressors of the lawe. Thirdly, they set themselues before the lawe in condemning it. Speake not euil one of another, bre∣thren. Hee that speaketh euil of his brother, or hee that con∣demneth * 1.88 his brother, speaketh euil of the lawe, and condemneth the lawe: and if thou condemnest the lawe, thou art not an obser∣uer of the lawe, but a iudge. Infidelitie and vnfaithfulnesse hath ta∣ken roote in their hartes, wherby they are led to betray their neigh∣bours, in discouering that which they ought to keepe secret. Solo∣mon sheweth this vnfaithfulnesse, when hee setteth, the faythful heart, against the slaunderer, saying, Hee that it is of a faythfull heart, conceileth a matter. Hee that inuenteth no treason against his neighbour, wil keepe his mouth that it shal not hinder his neighbour, for to publishe his imperfections, or speake leasing of him: otherwise he should not be of a faithful hart, from the aboun∣dance whereof the mouth speaketh. Solomon is not contented to say faythful simply, but addeth, of heart: not that there is any faith∣ful which are vnfaithful of heart, but it is for a more greater expres∣sion, and for to shewe vs that what fayre countenance or goodly face that we beare to our neighbours, except it proceede with good and true affection of heart, that there is none but al deceipt in vs, treason and vnfaithfulnesse, as we know it, and that our conscience doth so iudge and condemne vs, though wee labour to counterfaite and dissemble it with ourselues, & that we striue to make ourselues beleeue that we proceede faithfully, when by counterfayting wee mock our neighbors. Further let vs note, that the 2. part of this sen∣tence agreeth with the same that is conteined in the 10. chap. & 12. verse. But loue couereth al misdeeds. For if wee be not led by loue, we cannot bee faithful vnto our neighbours, for to dissemble * 1.89 their imperfections: there is no strength in vs that is woorth any thing except it bee exercised by loue. Nowe if by loue wee must exercise faithfulnesse the which is set against slaunder, it foloweth that the slaunderer is ledde with hatred to discouer the secret, and consequently that hee is a murtherer. Whosoeuer hateth his brother, is a manslear. Whereof it followeth that Solomon * 1.90

doeth closely condemne him vnto eternal death which reuealeth se∣crets. He that loueth not his brother, abydeth in death: againe, You * 1.91 know that no manslayer hath eternal life abyding in him. Contra∣rily, wee know that we are translated from death to life in that that we loue the brethren. Yet neuerthelesse let vs not feare to be accu∣sed of slaunder, though wee accuse them which lead a slaunderous life, though wee rebuke them, reprooue and threaten them, either priuately or publikely, and though we labour to get them punished and chastened, to the ende that slaunders may bee taken away from the people of GOD, and the offenders brought againe vnto GOD by true repentance so much as wee can. Otherwise wee shoulde bee vnfaythful vnto God and to his Churche, wee shoulde * 1.92 bee like them which suffer the sheepe to be deuoured in sparing the woolues. Let vs knowe therefore that this sentence of Solomon ought not to hinder vs from folowing the doctrine of our Lorde, and of Saint Paule.

14 Where no counsel is, the people fal: but where many coun∣sellers are, there is health.

Albeit that a nation or a people is compounded of many per∣sons which haue their fantasies and counsels, their woorkes and deedes not only diuerse, but also very often contrary, and that the one tende vnto one ende, and the other to the contrary, so that the one conspire to vndoe and destroy that which the others doe, and builde, yet for al this are but one body: therefore when there is such diuersitie, yea rather contrarietie, the people must needes goe vnto destruction and bee scattered. Euery kingdome diuided a∣gainst it selfe shalbee brought to nought, and euerie citie or house, * 1.93 deuided against it selfe, shal not stande. And therefore the Lorde which hath created the people and nations, and hath placed them on the earth, as he hath seene good, making a great similitude to dwel togither, not willing to haue his woorke broken and hindred, but desiring the increase & conseruation thereof, hath constituted and appointed heads and superiours, for to guide and gouerne many vnder one lawe and ordinances, and to cause al the people by thē to

tende al to one ende, though it haue many and sundrie members, and that their states and vocations are diuers. But such a gouerne∣ment is not of smal weight, neither the charge of easie execution, so that it is not in the power of euery one to occupie if hee will such administration and office. Al braines are not settled nor wel aduised: but for the greatest parte are wandring and amased, and fewe there bee which knowe howe to gouerne themselues, much lesse howe to gouerne others. If euery man therefore shoulde meddle in gouernement, there should bee greate disorder & con∣fusion and al shoulde fal into decaye. Wherefore, it is needful that none shoulde take in hande this administration, except hee were called of GOD, and that by his grace hee be endewed with wise∣dome, for to knowe wel to mainteine peace and vnitie amongest them which seeke no warre nor dissention, and destroy them which are at debate and discorde together, and make them yeeld to peace and quietnesse which desire nothing but tumultes and seditions: o∣therwise al things goe to destruction. Solomon doeth signifie the same, when hee saieth, Where no counsell is, the people fal. The counsel which heere hee meaneth is that which chiefly is requyred in Kings and Princes, that they may rule woorthily, whereof hath beene spoken heere aboue in the 8. chapter, 14. 15. and 16. verses. I haue saide chiefly: for to them is this woorde directed. Bee wise * 1.94 nowe therefore, O yee Kings: bee learned yee that are iudges of the earth. It is they to whome GOD doeth this honour to cal them Gods. They are they that exercise the iudgementes of God. And also when Kings and Magistrates are destitute of godly counsel, the * 1.95 people whose eyes are set vpon them, and doeth folowe them, doe runne into destruction. The children of Israel haue truely prooued it, when they wanted good iudges and good kings: and also for to foretel them their destruction, the Lord doeth threaten to depriue them of good and wise gouernours, and counsellers, saying, I wil appoint children to be their Princes, and babes shal rule ouer them. * 1.96 But what counsel soeuer the superious giue, except the people doe attend to folowe them, they shal fal. Noe gaue good counsel, wher∣by hee laboured to reduce the worlde, and to teache it the way of righteousnes: but the worlde ceased therfore neuerthelesse to fal. Moyses was a wise counseller, and executed his office faithfully, but

yet the people of Israel did often fal vnder his gouernement. The people of Israel had many good iudges and kings replenished with diuine counsel, vnder whose gouernement they fell. The same people also had many good Prophetes: but because they hardened their heartes, and woulde not receiue their doctrine, but con∣temned their exhortations, warnings, reprehensions and threate∣nings, and persecuted them, they fel: And yet to this day remaine so decayed, because they refused our Lorde Iesus Christ and his A∣postles. &c. We ought to feare least we happen into lyke fal, not on∣ly corporal, but also spiritual and eternal, if hauing good Princes & faythful Pastours which doe truely teache vs, wee refuse and dis∣daine their counsel: but if wee wil auoide falling, we must bee dili∣gent folowers of counsel, I say the good and holy counsels of such as haue the charge to guide and gouerne vs, that wee become subiect and obedient vnto our Lordes and superiours in that which is not against God, and that in feare and reuerence wee receiue the wholesome doctrine of our Pastors and Ministers, and that wee bee not so lightly and easily caried away to folowe the foolish and false opinions of some troublesome person. Thus doing we shal remaine stedfast and stable, and shal neuer perish. Solomon doeth signifie the same saying, But where many counsellers are, there is health. Whereupon let vs first of al note that except wee folowe both the spiritual and temporal gouernement of such as are appointed and ordeined of God, for to counsel and leade vs, wee haue no stedfast∣nesse nor sure abyding, but shal fal. For it is asmuch as if wee were destitute of wise and good counsellers. Secondly forasmuch as wee haue no manner of saluation, but from the grace and goodnes of GOD, it foloweth right that it is he which prouideth men of counsellers that can giue good counsel: as also wee may see by the the confession of Ioseph. Likewise in Exodus, where Moyses con∣fesseth that hee is sent of God. The Prophetes also doe shewe it, * 1.97 when they speake nothing but the woorde of God, and pronounce that hee hath sent them. God doeth teache vs it, saying, Then wil I turne myne hande vppon thee, and burne out thy drosse, til it bee pure, and take away al thy tinne. And I wil restore thy iudges as at the first, and thy counsellers as at the beginning. &c. Thirdly, seing

that among a number of men of counsel there is health, one man alone ought not to presume that by his wisedome hee is sufficient to leade and gouerne a nation: but if hee be called vnto such an of∣fice and administration, he ought to looke and prouide, for honest and faithful men to bee his helpers, for to ease him and to order the people with him, by folowing the counsel that Iethro gaue vnto * 1.98 Moyses.

15 He shalbe sore vexed that is suretie for a stranger: and he that hateth suretieship, is sure.

Albeit that Solomon doeth thus speake, yet it is not to say, that hee alloweth a man shoulde doe according as he saith heere. For as touching the first parte, hee shoulde allowe the carefulnesse of the flesh, and worldly sorowe, the distrust and extreeme feare of po∣uertie, the which hee signifieth by shalbe sore vexed: as wee may vnderstande, when against to bee sore vexed, hee setteth, to be sure. Such affliction ought to be farre from the mindes and hartes of the faithful, which are the children of God their father, who hath care ouer them: and ought to be assured of him without al doubte: as Christ and the Apostle S. Paule do giue warning, the which is meete * 1.99 for to comfort them that are bounde for other: for that which doth most of al vexe them, is that they feare to bee pressed and constrai∣ned to pay the debt of the stranger whom they haue pledged, with∣out recouering payement, and so they come to pouertie. Seeing then that GOD by his woorde doeth warne vs, not to afflict ourselues after this sort, nor to feare what hurt man can doe vnto vs: let vs know that Solomon doeth not allowe such afflictions: but doeth declare how for the most part they which become suretie for others, are affectioned and vexed, when afterwards they see they cā∣not obteine payement of him for whome they are become suretie: then they are troubled & greatly vexed in their mindes. Solomon doth wel expresse it, when he is not contented simply to say, hee is afflicted: but he is sore vexed or afflicted. And by this expression hee sheweth vs that it is not good, sodenly and easily to become suretie for such as wee knowe not. As touching the second parte, which is, Hee that hateth suretieshippe, is sure. If hee allowed that which hee pronounced, he should allowe twoo vices:

The first is, hatred, whereof the childrē of God ought to be so void. that they should hate no man for any hurt they shal doe to them: but should loue their enemies, and be ready to helpe them. Solomō then doth not allow that we should hate the notaries & scriueners which do bind vs & require vs to be bound for another, albeit that often by such obligations wee suffer much euil: but hee painteth vs out the affection of the greatest parte of them which binde them∣selues when they see themselues troubled, and are arested vpon the obligation, then they hate the notaries and scriueners, and do curse them, and cannot behold them with louing countenance: & if they could, they would prooue them false and counterfaite men: for of∣ten they spare not to say, they are such. The second vice that hee shoulde allow, were a vaine confidence & hope that they haue ne∣uer to want when they haue some riches, and haue not bene suretie for other. Albeit that in what estate soeuer we bee, howe miserable soeuer the same bee before our eyes and in the feeling of the flesh, we must neuer mistrust nor feare to want, but that we must be assu∣red of the prouidence, carefulnesse and goodnesse of our heauenly father, and say with Dauid, The Lorde is my sheephearde, I shal * 1.100 want nothing: (otherwise wee pray not in true fayth when wee pray, giue vs this day our dayly bread) notwithstanding what great worldly prosperitie soeuer wee haue, wee must not trust theretoo: for it is not in our power to mainteine ourselues therein, but the Lorde hath changed it, as hee doeth see good: for al thinges are in his hande, and hee doeth dispose as hee pleaseth, without that any man can reprooue him of vniustice, or crueltie, or of tyranny. Iob hath wel tryed the change, and hath confessed that it came of God. When the wicked doe feele it, they grinde their teeth, and murmur thereat, and doe despite GOD in blaspheming him. Let vs fol∣lowe righteous Iob, if wee haue any wealth, let vs not bee ne∣uerthe more assured, nor reioyce any whit the more in them, but in the onely goodnesse of the Lorde and in his knowledge. Let not the wise man glorie in his wisedome, nor the strong man * 1.101 glorie in his strength, neither the riche man glorie in his riches. And if wee loose let vs take patience, on what side soeuer the losse commeth, knowing that nothing hapneth vnto vs but by the pro∣uidence

of God. The Lorde killeth, and maketh aliue, bringeth downe to the graue, and raiseth vp. The Lord maketh poore. & ma∣keth * 1.102 riche. Moreouer besides this, let vs note, that albeit that Solo∣mon doeth not allowe that any man shoulde be assured because hee is not bound, yet hee doeth somewhat teache vs that it is farre bet∣ter to enioy our goods freely & at libertie, then to bee bounde for other, and chiefly when hee is vnknowne, as also it hath bene han∣dled in the sixt chapter. Furthermore let vs note that Solomō doth teache vs, that if wee loue our neighbours as wee ought, that wee wil not require them to be suretie for vs, except it be necessarie, and also that we haue wherewith to answere them and to keepe them from sorowe, and to mainteine them that they may possesse their goods and safely enioy them.

16 A gracious woman atteineth honour: and the strong men attaine riches.

Whiles wee liue in this life, and keepe a house, and walke with our neighbours and acquaintance, wee haue neede of reputation, not that wee shoulde seeke the glorie of the worlde, but that wee shoulde so liue, that they amongest whome wee dwel, may finde no faute in our kinde of liuing, but that it shoulde bee so quiet, honest, iust, and holy, that they may bee constrained to glorifie GOD, and to esteeme and iudge wel of vs, to praise and com∣mende vs. Solomon doeth shewe vs the way to come vnto such re∣putation, when hee saieth, a gracious woman attaineth honour. He teacheth vs to be gracious, if wee would attaine honour: albeeit that hee nameth but the woman, and doeth promise her honour, if she be gracious. Hee speaketh thus, because that man in the houshold is the head and superiour, and that the woman oweth him subiection and obedience. Man is not of the woman, but the woman is of the man. Wiues, submit yourselues vnto your hus∣bands, * 1.103 as vnto the Lord. Nowe for to be subiect and giue obedience as it behoueth, she must bee gracious, that is to say, that she shoulde gouerne the housholde after her husbands desire, without contra∣rying him in any wise: that shee doe nothing in the house with trouble and vprores, but that shee gouerne her housholde in al,

softnesse, humilitie, peace, and gentlenesse: and that without shee be not an offence vnto his neighbours, neither by word nor deede: but that she be sober, modest, humble, and gentle towardes al men, and chiefly towardes his neighbours, amongst whome she is most conuersant. This is the graciousnesse that Solomon requireth heere of the woman: and Saint Paule, I wil therefore that the yon∣ger * 1.104 women marie, and beare children, and gouerne the house, and giue none occasion to the aduersarie to speake euil. The elder women likewise, that they bee such in behauiour as becommeth holinesse, not false accusers, not subiect too much wine, but tea∣chers of honest thinges. Likewise, let the wiues bee subiect to their husbandes, that euen they which obey not the woorde, may * 1.105 without the woorde bee wonne by the conuersation of the wiues. The women which are thus gracious, shal attaine honour. First of al towardes their husbandes, except they bee out of their wits, furious and madde. Honest and good men hauing such wiues, wil make great account of them, and wil earnestlie loue them, and wil shewe al humanitie and gentlenes to them. Secondly, the hous∣holde, as the children and seruants, wil loue them, wil honour and reuerence them, wil obey them, and feare to offend them. Thirdly, their neighbours wil esteeme wel of them, they wil speake wel of them, and wil beholde them with great admiration, and wil bee at their commandement in al honestie. And seeing that Solomon pro∣miseth vnto gracious women, honour: when women see thēselues disdained, let them confesse that they are not so gracious as they ought to bee, or that for their sinnes God doeth humble and make them contemptible, or else that they haue to doe with vncourteous and churlish men, whereby God wil prooue their patience. For also this is the manner of the worldlings, to contemne and perse∣cute the true seruants of God. Notwithstanding God ceaseth not therefore to performe his promise towardes women, so farre as is expediēt for their spiritual health. What contempt then soeuer they be in, yet let them not cease to shew themselues gracious. And if wo∣men which are the weakest vessels, ought to striue to shewe them∣selues gentle for to attaine honor: by a more stronger reason ought men (which are the heads and ought to be more stronge, & shewe by their example the way to the women) to be gentle for to obtain

honour, otherwise they are wel worthy to be despised. But although the churlish, whether they be men or women, deserue wel to be de∣spised and depriued of al honour, the which Solomon doeth attri∣bute but vnto the gracious women, yet because God hath cōman∣ded children to honour their fathers and their mothers, they must honour their parents, of what manners soeuer they be, when obey∣ing and being at their commandement, they breake not the lawe of the Lorde. Children obey your parents in al things: for that is well pleasing vnto the Lorde. The men and maide seruantes for to doe their duetie wel, shoulde not take heede vnto the manners of their * 1.106 maisters and dames, but they shoulde looke to be subiect and giue obediēce in al things, not only to the good, but also vnto the sharpe and rigorous. By a more strong reason then must wee obey thē that * 1.107 are good and gracious, otherwise, so much as in them lyeth, they a∣bolish the promise. And the strong men attaine riches. With esti∣mation wee haue need of riches for to sustaine this corporal body during this lyfe. And therefore, after that Solomon hath shewed vs how we shal attaine honor, he teacheth vs how we shal get riches. Wherein wee see it is necessarie that a father of houshold should be strong, and that there with hee shoulde exercise himselfe to labour and to put foorth his strength for if hee bee ydle, slacke and slouth∣ful, and doeth not bestowe the tyme about good woorkes, after his estate whereto hee is called, it is asmuch as if hee were feeble and weake, and were destitute of strength and might, yea and much worse. For the man which cannot labour, ought not only to bee ex∣cused from labour, but also vpholden, and the strong ought for to assist him, and to distribute vnto him his dayly bread, according as his necessitie requireth. But forasmuch as God hath ordeined from the creation of the worlde that man should labour: for the Lorde God tooke man and placed him in the garden of Eden, for to dresse * 1.108 and keepe the garden, and that since the fal of Adam, necessitie hath bin laid vpon him to worke, and that S. Paule agreeing to this scrip∣ture, doeth admonish vs, let him that stoale, steale no more but let him rather labour, & work with his hands the thing which is good, that he may haue to giue vnto him that needeth. This wee warned you of, that if there were any, which would not woorke, that hee should not eate.

Wee doe not vnderstande thereby that it is necessarie that euery one shoulde imploye himselfe to the labour of the bodily handes in the earth, or any other handie woorke. For as the powers are diuers, so are the states and vocations, and so also are the la∣bours diuers. And the mightie which imploy their might to la∣bour either with body or with minde, or with preaching, accor∣ding as they are called, doe gather riches. They get ynough, for to mainteine them in this present life, and are contented with that which it pleaseth GOD to sende them, and thus they are riche: for as it is commonly saide, a contented minde is greate riches, and there is no greater riches nor more commodious then is contentation. But meeke men shal possesse the earth, * 1.109 &c. Againe, a smal thing vnto the iust man is better, then greate riches to the wicked and mightie. If then wee wil get riches, let vs studie for righteousnesse, and thereby let vs imploy the strength that GOD hath giuen vs either corporal or spiritual vn∣to goodnesse, euery man according to his vocation. For it is not necessarie that all men occupie themselues in bodily labour. For as our Lorde saieth of the ministers of his woorde, The labourer is woorthy of his hyre. The Lorde also hath ordeyned, * 1.110 that they which preach the Gospel shoulde liue of the Gospel. The elders that rule wel, are woorthy of double honour, specially they which labour in the worde and doctrine. But some wil say that S. Paule was an Euangelist, and yet hee ate his bread with the labour of his hands. Againe, hee saith, I haue coueted no mans siluer, nor golde, nor apparel. Yea, ye knowe that these handes haue ministred vnto my necessities, and to them that were with me. I answere, that it is lawful for them which also are aswel able as S. Paule to doe as * 1.111 he did. If others with you be partakers of this power, are not we ra∣ther? neuerthelesse, wee haue not vsed this power. Likewise it is lawful for them to liue of their calling and ministery, as it appea∣reth by the places alledged before. But when the riches are attribu∣ted vnto the mightie, let vs first of al note that it is not to say that our power deserueth riches, otherwise we should not neede to aske our dayly bread: but let vs know that the Lord doth giue vs power, and the vse thereof, as by an instrument to helpe our necessitie. And God is able to make al grace to abound toward you, that ye alwaies * 1.112

hauing al sufficiencie in al things, may abounde in euery good work. Secondly that in liuing ydlely, we shoulde not desire to liue at the * 1.113 cost of other, but folowing the commandement of God, we should eate of our owne labour, and we shalbe blessed. Thirdly, that it is lawful for vs to possesse riches, so that wee come not to them by vnlawful meanes, and that wee doe not set our hartes vpon them. Saint Paule also doeth not commande vs to cast away riches, but that wee shoulde not waxe proude of them. Charge them that are riche in this worlde, that they bee not highminded, and that they * 1.114 trust not in vncertaine riches, but in the liuing God, which giueth vs abundantly al things to enioy. And albeeit that our Lorde doeth say vnto his disciples, Verily I say vnto you, that a riche man shal * 1.115 hardly enter into the kingdome of heauen: yet doeth hee not con∣demne riches, but them that put their trust in them. Children, howe * 1.116 harde is it for them that trust in riches, to enter into the kingdome of God. Fourthly when wee imploye our strength to labour ac∣cording to our vocation, though we do not heape together aboun∣dance of goods, and that wee doe not greatly gaine in outwarde sight: yet if wee bee contented with that which it pleaseth God to sende vs, wee enioy riches and obtaine greate gaine. Fiftly, if wee * 1.117 bee poore and miserable, let vs acknowledge that wee doe not be∣stowe our labour, after the strength that God hath giuen vs, but do hyde and burie the talent of the Lorde in the earth, by liuing in slouthfulnesse and carelesnesse: or that wee doe not faythfully, and truly our woorke: or that we labour excessiuely and too earnestly to gather riches together. Or else let vs learne that the Lorde know∣eth it is more expedient for vs to bee poore then to be riche. Sixt∣ly, let vs confesse the goodnesse of GOD, which is not conten∣ted to giue vs strength, but woulde that the same shoulde profite vs, and that it shoulde get and obteine for vs riches to keepe vs. In the seuenth place, although it seeme like that the worldlinges are riche, and that the faythful are tempted with their prosperitie, * 1.118 and to say, Loe, these are the wicked, yet prosper they alway and increase in riches: yet doe they not properly attaine to riches, for they are sooner depriued of them then they woulde, neither are * 1.119 they partakers of the heauenly. Surely thou hast set them in slip∣perie

places, and castest them downe into desolation. But the faith∣ful doe truely attaine riches, for they are alwaies readie to forsake them for to winne the true and heauenly.

17 He that is merciful, rewardeth his owne soule: but hee that troubleth his owne flesh, is cruel.

Though a man doeth giue but a litle, if the same bee according to his abilitie, yet doeth hee truly helpe the necessitie of his neigh∣bour (as saith S. Iames, If a brother or a sister be naked and destitute * 1.120 of dayly foode, and one of you say vnto them, departe in peace, warme yourselues, and fil your bellies, notwithstanding yee giue them not those things which are needful to the body, what helpeth it? And whosoeuer hath this worldes good, and seeth his bro∣ther haue neede, and shutteth vp his compassion from him, howe dwelleth the loue of God in him?) It foloweth seeing that Solo∣mon calleth him merciful, that rewardeth his owne soule, that in * 1.121 this place, the soule is taken for the neighbour, whome although that God hath commanded vs to loue as ourselues, wee shoulde esteeme as our owne soule: seeing also that we are members one of * 1.122 another and one selfe body, wee ought to esteeme the soules of our neighbours, as our owne, and to folowe that which is saide, for by one spirit are we al baptized into one body. And al that beleeued, * 1.123 were in one place, and had al things common. And the multi∣tude of them that beleeued, were of one hart, and of one soule. Thus doing, wee shalbe merciful to our soules, for wee shal succour the necessitie of our needie members and in the ende wee shal ob∣teine rewarde. Blessed are the merciful, for they shal obteine mercie. Make your friendes with the riches of iniquitie &c. Hee * 1.124 hath distributed and giuen to the poore: his righteousnesse remay∣neth for euer: his horne shalbe exhalted with glorie. Contrarily, he that taketh care but of himselfe, is not merciful vnto his neighbor, nor to his owne body, though he haue great aboundance of riches, and is mery and doeth make good cheere. Wo be to you that are * 1.125 rich: for ye haue receiued your consolation. O foole, this night wil they fetch away thy soule from thee: then whose things shal those bee which thou hast prouided? We see therfore that the world iud∣geth

amisse, when it iudgeth that men are merciful vnto themselues when they make great cheere. Seeing then that the scripture doeth not cal him merciful that is good to himself, it is necessarie that the soule must heere signifie our neighbour: but chiefly them of hous∣holde, as the wife, the children, the men and mayde seruantes. These * 1.126 are they to whome wee must first of al shewe mercy. If there bee any man that prouideth not for his owne, and namely for them of his housholde, hee denyeth fayth, and is woorse then an infidel. And also the scripture calleth them soules. Then * 1.127 Abraham tooke Sarah his wife, and Lot his brothers sonne, and al their substance that they possessed, and the soules that they had gotten in Harran. Then the king of Sodom saide to Abra∣ham, Giue mee the persons or soules, and take the goods to thy * 1.128 selfe. Notwithstanding, if wee wil take soule, for the person of the merciful, there shalbe none inconuenience, except in place of say∣ing,

Hee that is mercifull, rewardeth his owne soule, we must say, The merciful man assureth or pleaseth his soule: that is to say, that he is so wel affectioned towards his neighbours, that hee forgetteth himselfe, and wil not take his delightes, but suffereth rather then he wil forsake his neighbours in their necessitie, so that if hee hath sworne though it were to his owne hinderance, hee wil not breake his othe. It is easie for a man to occupie himself to doe his neigh∣bours * 1.129 pleasure and seruice, when he may conueniently do it with∣out hinderance. But true charitie, which is heere briefly described vnto vs, according to this sense, is stirred vp with the feeling of ano∣thers misery, and with the euil that another suffreth, as with his owne aduersities. Loue suffereth long: it is bountiful: loue en∣uieth * 1.130 not: loue doeth not boast it selfe: it is not puffed vp. It is the same wherevnto the Apostle exhorteth vs, Let loue bee without dissimulation. Nowe therefore as the elect of God, ho∣ly * 1.131 and beloued, put on tender mercie, kindnesse, humblenesse of minde, meekenesse, long suffering, &c. The loue which he requi∣reth, is not a colde thing: but they are true affections such as the fathers and mothers beare towardes their Children. Our Lorde Iesus Christe hath exercised this charitie more then all * 1.132

other, when he hath suffred so much for our sinnes. Greater loue then this hath no man, when any man bestoweth his life for his * 1.133 friendes. Heereby haue wee perceiued loue, that he laide downe his life for vs. Beholde these are twoo expositions vpon the first part of this sentence, which are diuers and not contrary. They agree with the comparison that Solomon maketh of the merciful and the cruel, when hee saieth, But hee that troubleth his owne flesh, is cruel. Heere hee signifieth vnto vs that the wicked, rather then hee wil bee put by of his desires, and hindred of his purpose, wil not abstaine to inuent against his parentes and kinsfolke, and to hurt them, euen to put them to cruel death if it bee possible. Here∣of might be brought many examples.

18 The wicked woorketh a disceitful woorke: but hee that soweth righteousnesse, shall receyue a sure re∣warde.

If we would not lose our labour, but haue our work to profit as it is the desire of those that labour, and apply themselues to some woorke, let vs take heede from folowing the wicked, to doe as they doe: They make greate shewes of their dooings, but the issue and the ende, is not according theretoo. Some of them haue great ap∣parance of continual prosperitie, and seemeth vnpossible that they should come vnto pouertie and beggerie: other some seeme to bee of such power and authoritie, that it is vnpossible they shoulde bee humbled: and other some againe, haue so faire a shewe of religion and holinesse that it seemeth right that GOD is straightly bounde vnto them, and that they deserue the same, that it is not possible for them to be damned. But as it is saide, al is not golde that glistereth, euen so the goodly shewes of the wicked are vaine and false. Solo∣mon doeth signifie it, when hee saieth. The wicked woorketh a disceitful woorke. By the which woordes wee must vnderstande that not onely they deceiue others, but also thēselues, they perswade themselues they cannot fal from their degree and state, and that al must happen as they woulde haue it, but whatsoeuer they take in hande and doe, commeth to nought against their expectation.

The woorde of disceite doeth shewe it vs very wel: so doeth the seconde part of the Antithesis or cōparison also, when immediatly * 1.134 hee saieth,

But hee that soweth righteousnesse, &c. Hee setteth the seed of righteousnesse against the woorke of the wicked: and the sure rewarde against lying or disceitfulnesse. Wherein wee may vnderstande that the sowing of righteousnesse is by assurance wee haue in the goodnesse of GOD, and by the feare and reue∣rence that wee haue of his woorde, and the greate desire wee haue for to obey him, and giue ourselues to liue according to his commandementes: whereby hee woulde that wee shoulde liberally and with a good wil helpe the necessitie of our neighbours. The scripture exhorteth vs thus to sowe, Breake vp your fallowe * 1.135 grounde and sowe not among the thornes: bee circumcised to the Lorde, and take away the foreskinnes of your heartes, &c. Sowe * 1.136 to yourselues in righteousnesse: reape after the measure of mercie: breake vp your fallowe grounde: for it is time to seeke the Lorde, til hee come and raine righteousnesse vpon you. Hee which soweth * 1.137 sparingly, shal reape also sparingly, and hee that soweth liberal∣ly, shal reape also liberally. Bee not deceiued: GOD is * 1.138 not mocked: for whatsoeuer a man soweth, that shal he also reape. For hee that soweth to his fleshe, shal of the fleshe reape cor∣ruption: but hee that soweth to the spirit, shal of the Spirit reape life euerlasting.

Thus by these scriptures wee see what it is to sowe, and that the rewarde is not disceitful, but true. For they which sowe doe not loose their paines, they receiue the fruite which is sayde, a sure rewarde, because it doeth not faile nor neuer shal, but the righteous shal possesse it for euer. It is the trueth that Solomon setteth against disceite: but although that the wicked which doe abuse and deceiue others, are wel woorthy to be againe deceiued, and not to enioy that which they thinke and looke for, & that they deserue to be destroyed: yet notwithstanding if contrary to them, wee giue ourselues to sowe righteousnesse, let vs not therefore challenge any merite: but let vs altogither waite vpon the grace and mercie of GOD, not deceiuing ourselues by and about his woorde, rewarde, and wages, as if God were bounde vnto vs for

to recōpēce vs for our seed of righteousnes. For albeit there is a co∣uenant & bande betwene man and man, to giue reward vnto them * 1.139 which labour for vs: (The workmans hire shal not abyde with thee vntil the morning. Yee maisters, doe vnto your seruants, that which is iust, and equal, knowing that ye also haue a maister in heauen. Be∣holde the hyre of the labourers, which haue reaped your fields (which is of you kept backe by fraude) crieth, and the cryes of them which haue reaped, are entred into the eares of the Lord of hostes) yet what righteousnesse soeuer we sowe, we cannot make GOD bounde to giue vs any rewarde, no more then the toole or instru∣ment can for the goodnesse and finenesse of metal, make the worke∣man bounde to it. If we do any good woorke, it commeth of the grace of God which guideth vs, and stirreth vs vp: wee are no more but his instruments. Not that we are able of ourselues, to thinke any thing, as of ourselues: but our sufficiencie is of God. For it is * 1.140 God that woorketh in you, both the wil and the deed, euen of his good pleasure. Moreouer we are slaues and bonde men: therefore our God who hath redeemed vs with the precious blood of his Sonne, cannot stand bounde to vs: what righteousnes soeuer wee worke, we are vnprofitable seruants: we haue done that which was * 1.141 our duetie to doe. Therfore when the scripture doeth offer and set before vs a rewarde or hyre, let vs make no account of merite, but let vs magnifie the grace and bountifulnesse of God, whereby wee obteine eternal life, the which is called a rewarde, not because wee winne the same, but for that that Iesus Christ hath gotten it for vs, & that after al our laboures the same is giuen vnto vs. It is the gift of GOD, and not of woorkes, lest any man should boast himselfe. * 1.142

19 As righteousnesse leadeth to life so hee that foloweth e∣uil, seeketh his owne death.

What worke soeuer we take in hande in this world, our intent & desire is to profite thereby, and by the meanes wherof we may liue and bee at our ease: and thus we labour to obteine a good re∣warde of our worke, which we would not misse and loose. And the which for to attaine, Solomon hath shewed vs howe wee must

forsake the worke of the wicked, and folow righteousnes by doing good vnto our neighbours. Nowe when he saieth, As righteous∣nes leadeth to life, &c. he sheweth what this sure reward is, that is to say, life. And forasmuch as the wicked do liue in this world, euen with greater carnal ioy, then the righteous, the which doe seeme of∣ten in the sight of the eyes, to be rather dead then liuing, for the troubles and pouerties, miseries, and persecutions that they suffer: (whereupon also through the weakenesse of their fleshe they doe complaine and say, Haue mercie vppon mee, O Lorde: for I am in * 1.143 trouble: mine eye, my soule, and my bellie are consumed with griefe. For my life is wasted with heauinesse, and my yeeres with mourning. O Lorde God of my saluation, I crye day and night be∣fore thee. Let my prayer enter into thy presence: encline thine eare vnto my crye. For my soule is filled with euils, and my life draweth neere vnto the graue) it foloweth that the life which is here spoken of, is not the temporal life (although it commeth of the gifte and grace of God, howe miserable soeuer it bee, as the faithful doe vn∣derstande: * 1.144 for they confesse God to be their Creator) but it is the euerlasting life whereof the wicked are depriued for euer, as Solo∣mon doeth affirm saying, So he that foloweth euil, seeketh his own death. Forasmuche as the temporal death is common to al men: * 1.145 and al thinges happen alike to al men: and also that temporal death is an entrance vnto life: it foloweth wel, that the death which they seeke which folow euil, is not the temporal death, though it be vn∣to the wicked a part of their euil, as an entrance vnto eternal death, whereof here is mention. Wherein Solomon wel sheweth, that there is deceit in the worke of the wicked: For though Solomon * 1.146 did not here speake but of temporal death, yet were it an argument stronge enough for to shewe that the wicked worketh a deceitfull work. For albeit the wicked, according as he seeth happen to others, knoweth he shal die, yet he laboureth to make himself beleeue that he shal neuer die. He saith in his heart, I shal neuer be mooued, nor be in danger. And in whatsoeuer he doeth, hee laboureth to liue al∣wayes, if he could: and when his works do not proceed to his pur∣pose, it foloweth wel, therin is deceit, & that he laboureth in vaine. His intent is, to doe his workes for to liue, and he by them runneth vnto death, & seeketh for that which he would not gladly finde.

20 They that are of a froward heart, are abhomination vn∣to the Lorde: but they that are vpright in theyr way, are his delight.

Solomon here giueth a reason of the former sentence, shewing wherfore they which folow euil, doe seeke death, and the righte∣ous life. They which folow euil, are ledde with the frowardnesse of their heartes, the which delight in no goodnes, but inuent all euil, though none occasion be giuen them. Now forasmuch as in God li∣eth al goodnes, from whence life commeth to vs: and hee is not a * 1.147 God which loueth wickednes: it foloweth wel, seeing that the wic∣ked are in abhomination to the Lorde, who is the authour of lyfe, that they must needes goe to death: sith they are separated from life, they must needs remaine in death: the which they doe wel deserue: for it cōmeth of their corruptiō & purposedmalice, that peruerttheir hearts. Their feete runne to euil, & they make hast to shed innocent * 1.148 blood: their thoughts are wicked thoughts: desolation and destruc∣tion is in their pathes. And herewith also it is of maliciousnes, & so much as lieth in them, they spoile al: wherupon they wel deserue to finde nothing wherin they may haue succour, & so must needes pe∣rishe. As touching the righteous, seeing that of themselues they are no better then the most wicked, so farre is it of, that wee may finde any cause in them for the which they shoulde bee worthie of life, that they deserue death aswel as the other: yet doe they liue, & it is not without reason: The reasō is not found in them, nor in any other creature, but in God onely, & in his grace & fauour, because it pleaseth him to accept them, and delight in them. Solomon doeth shewe it verie plainly, when he alledgeth nothing for their excellen∣cie and dignitie, that they attain life: But they that are vpright in their way, are his delight. Whereto Saint Paule agreeth, alledging howe God saith to Moses, I wil haue mercie on him, to whome * 1.149 I wil shew mercie. And in an other place alledging, Who hath pre∣destinate vs, to be adopted through Iesus Christe vnto himselfe, ac∣cording to the good pleasure of his wil. But when the bountifulnes and loue of God our Sauiour towarde men appeared, not by the works of righteousnes which he had don, but according to his mer∣cy, he saued vs, &c. The faithful ought to haue their ioye set in

this good wil and pleasure which is so healthful. For thou Lorde wilt blesse the righteous, and with fauour wilt compasse him, as * 1.150 with a shielde. But let vs note, that it is not without cause that wee haue saide, that the reason for the which the righteous doe goe into life, is not in them, as hath bene alreadie touched, concerning the malice of their nature, which they haue common with the wicked. And herewith, albeit that the Scripture giueth them this honour to cal them perfect or vpright in their way, as indeede they are, seeing that God accepteth them suche, because that in their affaires, they proceede vprightly in simplicitie and innocencie, without dissimu∣lation and hypocrisie, without enuie and set malice, and without deceit and craft: yet are they not so perfect in their manners and kinde of doings, but that they feele many imperfections, and much to be amended in them, if God woulde straightly examine them. Surely, there is no man iust in the earth, that doeth good and sin∣neth not. Therefore what vprightnes soeuer is in vs, let vs pray, * 1.151 Enter not into iudgement with thy seruant: for in thy sight shall none that liueth be iustified.

21 Though hand ioyne in hand, the wicked shal not goe vn∣punished: but the seede of the righteous shal escape.

Because that Solomon hath threatened the wicked which seeke nothing but to doe euil, with death: and it seemeth well vnto the worldly, that if they be accompanied and ioyned with a great multi∣tude of people which haue power & authoritie, that no hurt can happen vnto them: for this cause, for to keepe vs from such vaine & deceitful confidence, Solomon doth shew vs, that what bandes and couenants soeuer there are betwene the wicked, yet shal they not be safe enough, nor mightie, for to exempt themselues from death, whē he saieth, Though hand ioyne in hand, &c. Albeit that the wicked doe giue their handes one to an other, and do conspire together, yet can they neuer so wel, nor strongly arme and fortifie themselues, that they can exempt themselues from hurt, and to woorke that they shoulde not goe vnto destruction, out of the which they shall neuer arise. Before the vniuersal flood, the worlde and mul∣titude of the wicked was surely ioyned, and except the house and

familie of Noe, they al agreed together to worke wickednes, with∣out remorse of conscience, euen with an vnbrideled lust: but their agreement saued them not from perishing by the flood of waters: Wee alledge Sodome and Gomorrhe, with the Cities adioyning: The conspiracie of Corath, Dathan, and Abyram: The destructi∣on * 1.152 of Median, The fiue Kinges, Iosua the tenth chap: & likewise di∣uers others. We haue also witnesses that suche bandes & leagues are vaine and vnprofitable. Woe to the rebellious children saieth the Lorde, that take counsel, but not at mee, and couer with a co∣uering, but not by my Spirite, that they may laye sinne vpon sinne. Againe, Woe vnto them that goe downe into Egypt for helpe, and staye vppon Horses, and trust in Horses, and trust in Charets, be∣cause they are many, and in Horsemen, because they are verie strong.

Contrarily, though the righteous bee but smal in number, and that the worlde doeth not desire their agreement, but doe scorne the same, reiect and persecute them, and that they are esteemed as the dunge and filthinesse of the earth, and also that it seemeth they can not escape, but must needes goe to destruction, yet are they so wel saued and defended, so wel holpen and succoured, that how violent assaultes soeuer they haue, yet can they not bee bea∣ten downe and ouercome. For the Lorde wil preserue both them and their posteritie after them. Solomon doeth so promise it, when hee sayeth, But the seede of the righteous shal escape. Hee speaketh thus first, by folowing the promise made to Abraham: Secondly, vppon experience which is shewed to Noe, Abraham, Lot, Iacob Ioseph, Moyses, Dauid, and others. But at the * 1.153 first sight it might appeare, that this promise shoulde not bee sted∣fast. For Noe was righteous, and yet his seede was not preser∣ued from the curse. Cursed be Canaan, a seruant of seruants shall he be vnto his brethren. If wee shoulde make a discourse through al the holie Fathers, wee shal finde in their seede many wicked ones, &c. Againe, Ezechiel saieth, If the righteous beget a sonne, that is a thiefe, or a shedder of blood, &c. Againe, the Prophet Esay saieth, Ah sinful nation, a people laden with iniquitie: a seede of the wicked, corrupt children, &c. And our Lorde calleth them,

an euil and adulterous generation, &c. To the former obiection I answere, As the righteous, insomuche as they are the children * 1.154 of Adam, they are the children of wrathe, and haue no entraunce into the kingdome of God: but truely and indeede to be the chil∣dren of God, they must bee regenerated, but so many as receiued him, to them he gaue prerogatiue to be the sonnes of God, euen to them which beleeue in his name.

Moreouer, so far as the righteous are flesh, and born of fleshe, & haue great posteritie, yea a great posteritie of carnal children, yet are they not al the seede of the righteous, but of men truely. The holie Scripture calleth none of the seede of the righteous, by the name of the children of God, but suche as are regenerate and re∣newed * 1.155 by the holie Ghost, who maketh them to crye, Abba, Fa∣ther. Saint Iohn Baptist doeth somewhat shewe it vs, when hee * 1.156 saieth, O generation of Vipers, who hath taught you to flye from the vengeance to come? And our Lorde sayeth, I knowe that ye * 1.157 are Abrahams seede, but yee seeke to kil mee, &c. And Saint Paul doeth plainly say it, For al they are not Israel, which are of Israel: * 1.158 neither are they al children, because they are the seed of Abraham. Albeit then that the Iewes which slew Iesus Christ, and persecuted his Apostles, and remained harde harted, did come of the holy Fa∣thers, yet are they not the seede of the righteous: but bastard chil∣dren, a cursed seede, and children of the Deuil. Likewise they which Mahomet and the Pope haue corrupted, which are descended of them that receiued the Gospel by the ministerie of the Apostles, Disciples, and true Euangelists.

Contrarily, they that are come after the fleshe from the hea∣then Idolaters and wicked, the which they haue not folowed, but beeing conuerted from their iniquities and filthinesse, haue receiued the Worde, and thereby were regenerated, so that beeing assured of the good pleasure of God towardes them, a∣greed not, nor framed themselues to the wicked worlde, but haue fashioned theyr mindes anewe, are not the seede of the wicked, but of the righteous. They are truely and indeede the children of Abraham. Saint Paule doeth well shewe it, when hee sayeth, But to him that worketh not, but beleeueth in him * 1.159 that iustifieth the vngodly, his Faith is counted for righteousnes:

and a litle after he saieth, After he receiued the signe of circumcisi∣on, * 1.160 as the seale of the righteousnes of Faith, which hee had, when hee was vncircumcised, that hee shoulde bee the Father of al them that beleeue, &c: Therefore it is by Faith. Suche seede shalbee * 1.161 deliuered from death and destruction. But if hee beget a sonne, that seeth al his fathers sinnes, which he hath done, and feareth, neither doeth the like, &c. Hee shall not dye in the iniquitie of his father, but hee shal surely liue, &c. Therefore wee must feare the Lorde * 1.162 and keepe his commandements, and from what stocke or roote so∣euer we come, we shalbe the seed of the righteous, and shal obtaine according to this promise of Solomon, the which is more largely declared, by Dauid, in his 112. Psalme.

22 As a iewel of golde in a Swines snout: so is a faire wo∣man which lacketh discretion.

When Saint Paule saith, That God hath placed euerie of the members in the bodie, as it hath pleased him: albeit, that by these wordes hee woulde shewe the vnitie of the bodie, and the con∣iunction of the members together which are diuers, yet the same hindereth not, but that by these verie wordes wee may learne that our bodies haue neither forme nor beautie, except God hath giuen it, and that God is the authour of the beautie as wel of men as of women: for also there is none but he, that doeth make and fashi∣on them. Our mother Eue doth wel confesse the same, saying, God hath appointed me an other seede for Abel, because Caine slewe him. Iacob also did confesse it, saying, Am I in Gods stead, which * 1.163 hath withholden from thee the fruite of the wombe? Forasmuch then as beautie is the gifte of GOD, wee must take heede to vse it well, lest it happen, that through insolencie and dissolute∣nesse, wee profane this beautie, and that by the euil gouernment of it, wee doe not drawe our neighbours to commit vnclean∣nesse and dishonestie with vs, whereof proceedeth great punish∣ment, and horrible vengeance of God. If then God hath giuen vs * 1.164 beautie, let vs take heede to maintaine ourselues honestly, and desire not to bee seene; but in all modestie and sobernesse: and

and let vs looke wel to ourselues: for albeit we holde an holy coun∣tenance, and as becommeth them, euen such as S. Paule demandeth of women, that they may instruct the yonger women: and they * 1.165 should not be like vnto yong womē, which being ydle learne to go about from house to house, &c: yet shal it bee very harde but the carnal wil labor to abuse the beautie that God hath giuen vs. We may see the same in Sara: againe also in Thamar the sister of Absa∣lon. * 1.166 But forasmuch as both men and women ought to be careful to walke soberly and modestly, and not not to be desirous to set forth their beautie to be seene and regarded, yet because women are the weaker vessells, and because also that they desire much to be seene, they ought to bee diligently admonished to flye gorgiousnesse and sumptuousnesse, al behauiours and doings, al woordes and lookes, that doe not serue but to shewe their beautie, and to drawe the worldlings, couetous and vndiscreete to gaze at them, for to bee led away with euil lustes to committe wickednesse, and to abuse their company: also the holy scripture, for to aduertise women of their behauiour, and what countenance they ought to holde, doeth * 1.167 teache them howe they ought to behaue themselues in al their kind of life, whether it be in publike, or in priuate, whether it be in ma∣riage, or in widowhood. If women doe otherwise, they defile the beautie that God hath giuen them, and doe despise this honest and pleasant gift of God: and so they become vnthankeful, not estee∣ming the beautie which God by his grace hath bestowed vpō them, as they ought. Solomon doeth wel signifie it, when hee sayth, As a iewel of golde in a swynes snout, &c, The swyne is so much giuen to wroote with her nussel or with her snout in the earth, euen in the myre and durte, that the faire ornamantes and precious iewelles doo nothing become her: if they bestowe any vppon her, it is in vaine, for shee doeth defile them without any discretion: euen so the woman which doeth reiect the former holy admoniti∣ons, and doeth guide herselfe without wisedome, counsel, reason, and honestie, by giuing herselfe to be light and gadding, and folow∣ing the dissolutenesse and intisementes, for to liue in pleasures, and lustes and desires of the fleshe, she hath in vaine receiued beautie. For being of so wanton behauiour and countenance, shee defileth and destroyeth, so much as shee can, the precious iewel of beautie

that God hath giuen her. Heere we may see that the whores which delight in their beautie, are much deceiued: they make themselues beleeue that they are faire and gorgeous: and haue so long wallo∣wed and plundged in the mire and filth, that there is no stink in the world so infectiue as they are, so that the fauour of them ascendeth vp to heauen, and maketh them abhominable before God. We know it by his lawe, when he forbiddetth to commit who redome, and al∣so * 1.168 by his threateninges that hee maketh against the adulterers and whores in the thirteenth to the Hebrewes.

23 The desire of the righteous is onely good: but the hope of the wicked is indignation.

Solomon doeth wel shewe vs heere, that we must not trust to the iudgement of the worlde, nor to that which wee see outwardly, for as it hath beene alreadie handeled, the righteous in this worlde are in so miserable estate after the outwarde apparance, that it see∣meth God hateth them, and that hee seeketh to destroy and kil thē: and therefore if they hope that any good shal happen vnto them, yet is their hope nothing worth: for, it seemeth, there can happen nothing vnto them but euil, seeing that in the iudgement of the worlde they haue God against them. But as hath beene saide, So∣lomon will not haue vs to bee of suche an opinion, when he saith, That the desire of the righteous is onely good. They desire that God woulde bee merciful vnto them in al their affaires and needes, and should assist them, and should neuer forsake them, but that after hee hath deliuered them from al misery, hee would giue vnto them of his meere liberalitie and grace, euerlasting felicitie in the king∣dome of heauen: and as they desire and hope, so they obteine. The Lorde also wil bee a refuge for the poore, a refuge in due time, euen in affliction. And they that knowe thy name, will trust in thee, * 1.169 for thou Lorde, hast not failed them that seeke thee. Trust thou in the Lorde and doe good: dwell in the lande, and thou shalt bee fed assuredly. The Lorde is neere vnto al that call vppon him: yea, that cal vpon him in trueth. We plainely see that there happeneth nothing but good vnto the righteous according to their wishe and hope. Wherefore casting aside the iudgement of the worlde, let vs

giue ourselues vnto righteousnesse, desiring the aide and helpe of god, for to guid & hold vs in the same: & in what sort soeuer we be shaken, wee shal not fal but vpon our feete. Contrarily, the wicked doe prosper in suche wise, that it seemeth that God doeth fauour them: and with open mouth they are called honest men. And ther∣fore they make themselues beleeue, and haue this vaine hope, that they shall not perishe: and in the meane while they care not what they doe: they abounde in wickednesse, and spare neither God nor their neighbours: whereupon they prouoke the Lorde vnto wrath against them: as Solomon doeth signifie, saying, But the hope of the wicked is indignation. The Psalmes before alledged doe shewe it wel, and also many examples of the Scripture. Let vs not then enuie the state of the wicked, but let vs pray that it woulde please God to direct vs in his way, and that al our desires may rest in the same. In this manner wee shall auoide the indignation and displeasure, and shall obteine the good that wee wishe for. Wee shal auoid indignation by two kinde of waies: for not being made voide of our desires and hope, we shal not dispite ourselues against God, and shal not blaspheme as the wicked doe, and we shal not also prouoke his indignation against vs.

24 There is that scattereth, and is more encreased: but he that spareth more then is right, surely commeth to pouertie.

After the iudgement of the worlde, and feeling of the fleshe, the manner to abound in worldly wealth, is to get and lay vp for himselfe and to keepe and holde it, and not to disperse the fruites which come there of, but to make a treasure of them, and to spende them warily for his owne vsage. For wee see by experience that they which doe so vse thē, become soone rich, or at leastwise are esteemed such: for we see them to possesse much goods. Cōtrarily, they which make great cost, though they greatly abound, doe consume them by litle & litle: and specially they which dispend riotously & prodigally where there is no need, but in pomp, in delicacie, pleasure, & ostēta∣tion. Wee see this almost daily come to passe: but also on the other side, there be which are liberal, & distribute their goods plentifully,

and yet ceasse not but still to abounde, and doe greatly encrease: contrarily, there are which bee so sparing, that they wil not vse nor shew mercy where need requireth: and yet they wast, & come vn∣to pouertie. Although the first is of the greatest shew and that it is commonly seene with the eye, yet is it not so certaine as the con∣trary. For this cause Solomon not staying himselfe by the sight of the eies, doubteth not to say, There is that scattereth, and is more encreased. And heerein hee agreeth with the saying of the Psalme, A smal thing that the righteous hath, is better then great riches of the vngodly. Blessed is the man that feareth the Lorde. &c. Riches * 1.170 and plenteousnesse shalbe in his house: and his righteousnes endu∣reth for euer. When the saints did speake in this sorte, they were more stayed vpon the promises of God, & feared his threatenings, then that which they sawe outwarde with their eyes, being assured that the worde of the Lorde neuer faileth. Wherefore let vs not tary at that which wee see with our eies, but let vs leane vpon this worde, the which our Lorde doeth strongly confirme vnto vs in di∣uers * 1.171 places: and let vs note that hee saith not, that all they whiche scatter, shal encrease: for the prodigal which dispende without rea∣son, doe decrease. Againe also hee saith not simply, Hee that spa∣reth, for it behoueth a father of houshold to be sober & temperate, not making excessiue & superfluous expenses, but honest and reaso∣nable, for to mainteine his family, and to helpe the necessitie of the poore: and therefore hee addeth without equitie, or more then is right, or aboue measure: as doe the vsurers and couetous, which haue no pitie vpon the poore: and euen the greatest parte of such people are so cruell and vnmercifull, that they suffer their fami∣ly to endure much hardnesse: wherefore they are wel worthie to come to pouertie. Giue, and it shalbe giuen vnto you, &c. And * 1.172 therefore though we do not alwaies see the necessitie of such peo∣ple, yet let vs know that they are miserable and poore: for the co∣uetous are alwaies needie. Hee that loueth siluer, shal not be satis∣fied with siluer, and he that loueth riches shall be without the fruite * 1.173 thereof. But that which is the greatest pouertie of al, & which sure∣ly ought to feare the niggardes, and couetous, and cruel vsurers, is * 1.174 the depriuation and loosing of the true and heauenly riches.

25 The liberall person shall haue plentie: and he that wate∣reth, shall also haue rayne.

Solomon doeth heere confirme the first parte of the former sentence, and giueth a reason thereof: for the which to vnderstand wel, let vs first note, the Hebrue hath, The soule of the blessing shalbee made fat. The which is expounded after this sort, The liberall person, is he that of free will and good minde doeth blesse his neigh∣bours, not with worde, but in trueth and deede, and in worke, hel∣ping and succouring them according to their neede. Blessing is taken in this signification in the holy Scripture, The soule then of * 1.175 blessing, is the liberal person: vnto whome Solomon promiseth fatnesse, that is to say, that hee shall liue at his ease, and shall haue his pleasures, and shal prosper in aboundance of wealth. Fatnesse is thus taken in diuers places. And when hee addeth, And he that watereth, &c. Hee repeateth the same thing againe for a greater expression: for as a peece of lande wel watered, bringeth foorth easily his fruite, euen so when wee doe helpe the necessitie of the poore, so much as in vs is, wee make them fruiteful, for they fare the better for it, and are more apt to doe their duetie. Thus doing wee shall not loose our labour, for the Lorde by his grace and good∣nesse, doeth recompence and yeelde vs the like: as Solomon doeth signifie it, saying, shall also haue raine. As the raine watereth the earth, and maketh it to spring and bring foorth fruite: euen so the Lorde augmenteth the goods and riches of the merciful and li∣beral. If thou powre out thy soule to the hungry, and refreshe * 1.176 the troubled soule: then shal thy light spring out of the darkenesse, and thy darkenesse shall bee as the noone day. And the Lorde shall guide thee continually, and satisfie thy soule in drought, and make fat thy bones, and thou shalt bee like a watered garden, and like a spring of water, whose waters faile not. And their soule shalbee as a watered garden, and they shal haue no sorow. Furthermore, let vs * 1.177 note, that seeing the goodnesse that wee doe to our neighbours, is compared vnto watering and sprinckling, that wee must not spare them no more then water, when wee haue so to doe and neede re∣quireth.

16 Hee that withdraweth the corne, the people will curse him: but blessing shall bee on the head of him that selleth corne.

For to turne vs away from vsury, catching, theeuery, and co∣uetousnes, Solomon is not cōtented to haue threatened him which spareth more then is right, with pouertie: but to make vs the more to abhorre suche wickednesse, hee sheweth vs in what estimation they are with the people which spare against equitie, and how they deserue to bee spoken of, when hee saith, Hee that withdraweth the corne, the people will curse him: We doe gladly blesse them which wee haue in good reputation, and whome wee esteeme ho∣nest men, and wee doe not curse them: wherevppon followeth: the people doe iudge them wicked men, which withholde the corne, sith they doe curse them, as they deserue. But albeit that in cursing suche people, the people doeth but that which they deserued, yet is it not to say that Solomon alloweth such cursing, nor yet that it is lawful for the people to curse them that heighten the price of victu∣als, the which are signified vnto vs by the wheate or corne, which is the most ordinary and common meate, euen the most necessariest. The making deare and also the depriuation of the same is signified vnto vs by this withdrawing. For these couetous and wicked ones, vsurers, and theeues, yea cruel murderers, doe gather on al sides so muche as they can, the victuals, that none may come by them but at their commandement, and shoulde passe through their handes: and chiefly they locke vp the corne, desiring that it might bee deere, too robbe the poore people of gold & siluer, and also of possessions, and that they might rake al to themselues, and that in this sorte they might waxe riche, to the hurt of their neighbours, whom they make sorowful. Suche folke are somewhat acquainted with great men, which treade downe the people, who are threatened by the iudge∣ment of God. The Lorde wil enter into iudgement with the elders of his people, and princes thereof: for yee haue eaten vp the vine∣yarde: * 1.178 the spoyle of the poore is in your houses. &c. And are like vn∣to them of whome Amos speaketh. Heare this, O yee that swallow vp the pore, that ye may make the needy of the land to faile, saying,

When wil the newe moneth be gone, that wee may sel corne? and the Sabboth, that we may set foorth wheate, and make the Ephah smal, and the Shekel great, and falsifie the weightes by deceipt? &c. If they deserue the iudgement and punishment of God, euen eter∣nal, they are wel worthie that God should set them in contempt & shame, and in temporall curse, the which is the beginning of their hel and eternal paine. For when cursing is spoken of, Solomon doth not meane in wordes onely, but also the people feeling themselues too sore oppressed with necessitie and scarcitie by the raking of them which withdraw the corne, shal rebel, and rise vp against them for to spoyle and robbe, as experience sheweth. Notwithstanding, as hath beene saide, it is not to say that Solomon doeth promise any such thing: yea, and the Magistrates ought to punishe such rebels, what pouertie soeuer they suffer by the spoile of them which labour to enriche themselues by locking vp the corne: and sith that they are punishable by men, it foloweth also that they offende God with cursing. The people then what wrong, iniurie, and outrage soeuer they suffer, must be patient, and not render euil for euil. * 1.179

And although it be not lawful for the poore people to curse them which withholde the corne, yet suche couetous persons ought well to feare suche cursing of the people, and to wit, that it is not without cause that Solomon doeth threaten them with this cursing. For al∣beit the curse of the people is not iust, yet for to punishe the coue∣tous, wicked, and vsurers, it shal take effect. The Lorde wil heare such a cursing for to destroy and ouerthrowe these wicked men: for asmuch as God vseth the common people as instrumentes and or∣ganes * 1.180 for to curse them: and not that the people in so cursing de∣serue to bee hearde: for they are ledde with the desire of their * 1.181 owne profite, wherevnto the faithful ought to haue no regarde, but ought to bee led with charitie, which is patient, and suffereth long. Nowe that the curse is hard, wee may gather it out of that which is saide, Beware that there bee not a wicked thought in thine heart, to say, The seuenth yeere, the yere of freedom is at hand: therfore it greeueth thee to looke on thy poore brother, & thou giuest him nought, and he crie vnto the Lorde against thee, so that sinne bee in thee. For if hee curse thee in the bitternesse of his soule, his prayer * 1.182

shalbee heard of him that made him. And as for to turne vs away from vsury, spoyling and extortion, euen so also for to leade vs to bee liberall, and to exercise mercy, hee saith vnto vs, But blessing shall bee on the head of him that selleth corne. For by these wordes he teacheth vs in what estimation they are which sell their corne re∣sonably, and what men speake of them, also howe well they are be∣loued and honoured, and euery man is ready to doe them pleasure, and seruice, and to bee at their commandement. Solomon signifieth this same by the blessing of the head: for in place that the people would gladly haue the regraters head, where his feete are, & would gladly braine them, he beareth honor and reuerence vnto the liberal & merciful, & desireth their conseruation, where about they occupy themselues so much as they can. Heereof we haue an excellent ex∣ample in Ioseph. But some wil say against it, that it seemeth that Io∣seph, after the sentence of Solomon, deserued to be cursed of the * 1.183 people: for hee shut vp the corne, and during the famine, none had any but by his commandement. I answere, That it was by di∣uine reuelation that hee gathered the corne together, not to make it deare, neither to make himselfe riche with the sale thereof, but for to helpe the necessitie of the countrie of Egypt, & of them which dwelt about it. And so he was not a withdrawer of the corne, but a seller: not like vnto the sellers at this day, which doe rather de∣serue to be called exactours, flears of men, and murtherers, then sel∣lers: for as they proceed therein they drinke the blood, & sucke out the mary of the bones of the poore. It is not of such sellers that So∣lomon speaketh, but of them which are like vnto Ioseph. And as the curse of the people is heard of God, and so the withdrawers of corne are not cursed only of men, but also of God: euen so the bles∣sing of them which blesse the sellers, is hearde: and so they haue not only the blessing of men, but they haue also the same of God. Wher∣vpon it foloweth that in this sentence there is not a threatening & promise presently, but also for to come. Wherefore the cruel coue∣tous ought to bee greatly feared, and the merciful and liberal ought to be comforted. And we ought to vnderstande that if the seller bee blessed, that by a greater reason hee which giueth, shal obteine bles∣sing: not that his almes can deserue it, but because that Christ hath

so promised: Blessed are the merciful, for they shal obteine mer∣cie. * 1.184

27 He that seeketh good things, getteth fauour: but he that seeketh euill, it shall come to him.

Solomon heeretofore hath pronounced sentences, whereby hee hath taught vs to abhorre couetousnes: and namely he hath said it. He stil pursueth nowe the same argument, when he saith, Hee that seeketh good things, getteth fauour, &c. When Solomon, for to induce vs vnto liberalitie and mercy, saith simplie, he that seeketh good thinges: and addeth not, of his neighbours: he sheweth vs, that they which haue none other desire and affection but to doe their worke, and care not to helpe the needinesse of the poore, doe not procure the good, but also their studie is vpon euil, to doe hurt and to destroy. For as wee wil not say of a tree, that it bringeth foorth good fruite, except wee haue tasted thereof: euen so if a man doe not communicate his worke vnto his neighbours, and make them partakers of his labour, wee cannot say truely, that he seeketh good things: for he that hath care but for himselfe, hath no loue, without the which al is nothing worth. Likewise Saint Paul conioi∣neth the procuring of thinges good and honest with charitie. Like∣wise * 1.185 shewing the care that he hath for his poore neighbors, he saith, We prouide for honest thinges not onely before the Lorde, but also before men. Nowe for to shewe vs howe wee must seeke for good thinges; Solomon vseth a word in his tongue, which is taken of the spring of the morning, and signifieth, to seeke early. Wherein wee are taught, that we must not be slacke and slouthful, when necessitie requireth to doe any thing for them which haue neede of our helpe & succour: but that wee must be careful and diligent. Our Lorde doth teache vs the very same, when hee commandeth vs to watche * 1.186 continually, and that wee should be like vnto the faithful and wise seruant. Again, by the similitudes of the virgins and the talents, &c. And if in the corporal necessitie wee must be watchful, and carefull to doe well vnto our needie neighbours, by a more stronge reason wee must diligently watch and trauaile for to edifie the conscien∣ces of the weake, of the ignorant, and vnbeleeuing, which are void

of spiritual goodnesse, which is the good that al Christians shoulde procure, and chiefly the Ministers and the pastours of the church. Likewise the Magistrates ought to procure the welth of the people, ouer which they are committed of God, whose authoritie & power they haue. But to procure good things wel, we must followe the instructiōs that are giuē vs. If euery mā in his estate would pro∣cure good things as they ought, they should get fauour, as Solomon doeth promise it: that is to say first of al, that hee shalbee pleasing * 1.187 and acceptable, and shal worke loue to himselfe: he shalbe wel wel∣come, and men wil labour to do them pleasure, seruice and honor: and which is the chiefest, and the most to bee desired, is that God wil beare him fauour, loue him, & wil delight in him, wil assist him and be merciful vnto him, and wil keep that no euil shal happen vnto him, which shal destroy him: but he wil preserue him, that he make him blessed for euer: The Lorde delighteh in them that feare him, and attende vpon his mercy. Bodily exercise profiteth litle: but * 1.188 godlinesse is profitable vnto al thinges, which hath the promise of the life present, and of that that is to come. It is very expedient for * 1.189 vs that in seeking the good, wee shoulde chiefly get the fauour of God: for it happeneth most commonly, that if wee doe our dutie in the estate wherein wee are called, that men in steede of being fa∣vourable, as they ought, doe hate & persecute vs. Wherevpon we must not be abashed, nor ceasse for al that to seek for good things: for the like hath happened to our predecessours, and aboue al vnto our Lorde and maister Iesus Christ. But although the getting of fa∣uor is here spoken of, and chiefly of god, let vs not set God in equal degree with mē, the which we may bind to ourselues to beare vs fa∣uour by our wel doinges. It is not so with God, for hee cannot bee bounde to vs, whatsoeuer wee can doe. And so, when wee obteine fauour of him without any permutation, and without receiuing a∣ny rewarde of vs, because that wee receiue of him, of his onely grace, gift, and liberalitie: yet doth it not ceasse vnto vs to bee true getting. For if we say that there is not better getting, then that which is gotten by gift, we must not thinke strange though wee call that which god giueth vs of his meereliberalitie getting. Besides the * 1.190 common maner of speaking, wee haue the Scripture which exhor∣teth

vs to get without any permutation. Moreouer, besides this, let vs note that as they which procure good things, haue promise of fauour: So also they whose wealth wee seeke, are admonished of their duties, euery one in his degree. And therefore let vs not fol∣lowe the opinion of fantastical felowes, which are not thankful for a good turne receiued of their neighbours. But as for to induce vs vnto liberalitie, Solomon doth set before vs this promise: also for to turne vs away from doing hurt vnto our neighbours, hee setteth a threatening, saying: But hee that seeketh euill, it shall come vn∣to him. Forasmuch as Solomon hath set seeking of euill, against the seeking of good: hee doth signifie vnto vs, that hee speaketh of the hurte that wee procure vnto our neighbours, & calamities, and mi∣series, whereto wee endeuour to bring them, and of the destruction and ouerthrowe that wee goe about to seeke for them, for to make our particular profite, and to come vnto the end of our purposes and intents. And when against getting of fauour, hee threateneth euill to come, hee signifieth that the wicked which seeke for nothing but the hurte of their neighbours, shalbe depriued of al fauour, and chiefly towards God, who wil beate them downe, from the which they shal neuer escape. Beholde hee trauelleth with mischiefe: he * 1.191 hath conceiued sorowe, and brought forth vngodlinesse. Hee hath grauen and digged vp a pit: and is fallen himselfe into the destru∣ction that he hath made for other. Of this nūber were Caine, Saule, Absolon, Iudas, and others, who after the sight of the eyes haue got ten fauour, the which ought not to be accounted of, seeing that it did not preserue them from wickedly perishing.

28 He that trusteth in his riches, shall fall but the righte∣ous shall florishe as a leafe.

Solomon pronounceth heere a sentence which is very harde to bee beleeued, and as it seemeth, the experience is in the contra∣ry: and therefore the worldlinges and carnal men, which are coue∣tous, do despise it, and mocke thereat. This same is but too too common, and hath no neede of probation: notwithstanding there * 1.192 shalbe no inconuenience to bring forth one example, it is rehearsed that after Iesus Christ had admonished his disciples by the act of the steward, to be liberal, & not to set their harts vpō riches, it is said

that the Pharisees which were couetous did mocke at him. Nowe of our own nature we are no better then the Pharisees: it seemeth vnto vs that riches are very profitable, and that they are of great power and excellencie, and that they which haue them with abun∣dance, are well stayed and vpholden: and in this sort wee make ri∣ches our God, and cast behinde vs, and despise the true God, which giueth abundantly al things for to vse. The couetous which would bee esteemed saints and deuout persons, doe make themselues be∣leeue that to set our heartes on the goods of this worlde, doeth not let vs to serue God: and euen the greatest theeues and vsurers doe iudge that they haue doone a great act, & very much for God, when of their rauening they haue laide aside some parte, for to bestow in the seruice of God, fained by men, or els that they haue made godly Legacies by testament, not departing with any thing whiles they liue, for feare they should want themselues. But our Lord doth pro∣nounce vnto vs, No man can serue two maisters. &c. Hee sheweth it also by the seed cast amongst thornes: for if the word which doth teach vs, & guide vs to serue god, be choked, it is vnpossible for vs to serue God: but we do despise and reiect him, to become riche, and to encrease in temporal goods: yea and there are some that are so vnshamefast, and so ouercome with vnbrideled lustes, that they de∣termine wholy to forsake god for a time, that they may become rich and are not ashamed to teach others to do the like. In such manner of folkes is fulfilled that which is saide, That they which woulde be * 1.193 rich. fal into temptation. They which vse them after such a sort, de∣serue wel destruction, and damnation, for they destory themselues wittingly: they are like vnto them which haue no strength, nor power to stande vpright of themselues, and yet they despise and reiecte him which doeth offer them a stay, and wil vpholde them. For albeit wee are, mooue, and haue our being in God: as hee onely is our Creator, euen so hee onely doeth guide vs, main∣teineth and gouerneth vs, & he onely is our stay and vpholder: and the couetous reiecting him, it followeth necessarily that they * 1.194 must fall. If wee haue true knowledge of this same, and that wee haue not the eyes of our vnderstanding and senses blinded with the brightnesse of the glory and pompe of the

prosperitie and triumphe of the worldly riches, it shall not be very easie to beleeue that he which trusteth in his riches, shall fall, as So∣lomon doth here pronounce. And before him Dauid, As for the vn∣godly, * 1.195 they shall perishe, and the enimies of the Lorde shal consume as the fat of lambes: yea, euen as the smoke shal they consume a∣way. * 1.196 Againe, And they thinke that their houses shal continue for euer. And albeit that wee alwaies see not with the eie the fal of the couetous and of them which haue set their heartes vppon riches, yet neuerthelesse let vs not desire to bee like them, but let vs knowe for certaine that they shal fal so downe, that they shal neuer more arise from the same. They well deserue suche a fal: for too make themselues riche, and for to mainteine them in their wealth, they * 1.197 vse wicked meanes and are led with vngodly affections, and passe not though they doe wrong vnto their neighbours, but the greatest parte of suche people doe studie and delight to doe iuiurie & wrong vnto their neighbours. Solomon doeth signifie it, when against him which trusteth in his riches, he setteth the righteous: to whom he maketh a very pleasant promise, whē he saith, But the righteous shall florishe as a leafe: but the same is no lesse harde to be beleued then the former threatening: for the wicked so muche as they can, do bring the righteous, into so poore estate and case, that it seemeth they shal neuer rise vp more: and therefore they mocke at the hope of the righteous. But not staying ourselues vpon the opinion of the worlde, nor in the sense of the fleshe, let vs trust vnto the promise of Solomon, before whome the Psalmist hath saide, that the righ∣teous * 1.198 shal florishe like a palme tree. Let vs then bee certaine that what miserie soeuer wee suffer, the Lorde wil restore vs vnto a pro∣sperous and pleasant state: as the same is signified vnto vs, by sprin∣ging, bringing foorth, and florishing, heere and in other places. As heereafter, Iacob shal take roote: Israel shal florishe and growe, and * 1.199 the worlde shalbe filled with fruite. The Desert and the wildernes shal reioyce: and the wast ground shalbe glad and florish as a rose. I wil be as the dewe vnto Israel hee shal growe as the Lilly, and fasten his rootes as the trees of Lybanon: his branches shal spread, and his beautie shalbe as the Oliue tree, and his smel as Lybanon. Solomon also in this place doeth wel shew it, when against falling which signifieth misery and destruction, hee setteth florishing.

And in them both, he vseth the future tence or time to come, wher∣by he doeth somewhat signifie that there shalbe no ende of the fal∣ling of the wicked, nor yet in the prosperitie of the righteous. Ie∣remie doeth likewise signifie it, when he saith, Cursed bee the man that trusteth in man, and maketh flesh his arme, and withdraweth * 1.200 his hart from the Lord. For hee shalbe like the heathe in the wilder∣nesse, and shal not see when any good commeth, but shal inhabite * 1.201 the parched places in the wildernesse, in a salt lande, and not inhabi∣ted. Blessed be the man that trusteth in the Lorde, and whose hope * 1.202 the Lorde is. For hee shalbe as a tree that is planted by the water, which spreadeth out her rootes by the riuer, and shal not feele whē * 1.203 the heate commeth, but her leafe shalbe greene, and shal not care for the yeere of drought, neither shal ceasse from yeelding fruite. And in the first Psalme, when hee compareth the state of the wic∣ked with him that delighteth in the lawe of the Lorde.

29 Hee that troubleth his owne house, shall inherite the winde: and the foole shalbe seruant vnto the wise in hearte.

Albeit that (as wee haue seene) it is a dangerous thing to trust in riches, and a profitable thing for vs to be giuen vnto righteousnes: yet to possesse and to vse riches for to succour our houshold at need, is not against righteousnes: they rather serue to bring foorth fruits of righteousnesse and equitie. Many of the olde fathers did abound in wealth, and yet ceassed not to bee righteous: As Abraham, Iob, and the good kinges of Iuda, for they did not set their heartes vpon them, but vsed them as though they enioyed none. Abraham hath wel shewed it in dwelling in the promised lande as a stranger, and in patiētly bearing many remouings & pilgrimages which it beho∣ued him to make. Iob also hath shewed it by the great pacience that he had in the losse of his children, & of his goods, & of his health. The holy fathers which haue thus vsed them, had alwaies enough, and were neuer voide of riches, but were contented, and by wise∣dome did gouerne housholders quietly, and did keepe their family in subiection and obedience, and had authoritie & preheminence ouer their childrē and houshold seruants. If wee follow them (as is very necessary for al heads and fathers of houshold) our businesse shalbe

quietly gouerned, we shal possesse so much goods as shalbe necessary, we shal haue credite and authoritie with our familie, the which shalbe at our commandement for to giue vs al obedience, and please vs in al things. But contrarily, if we burne with couetousnesse, & ther∣by we spare more then is right and reason, not helping the needes of our family, & so do trouble it, making the same sorowful, & giuing it occasion of sorrow, and to spite vs, and to worke our destruction, and labour to take, steale, and to pul from vs what they can, we must looke for a great pouertie, through which we shalbe so astonished, that we shal loose our sense, and so we must be faine to become sub∣iect vnto them which can tel how to gouerne themselues wisely: so beastly and feareful shal we be by our misery. Solomon doth signi∣fie the same saying, He that troubleth his owne house, &c. In the first part of this sentence he compareth the couetous foole vnto him which breaketh & pearseth through the walles of an house, so that the wind entereth in on al sides. Now as the wind vanisheth & can∣not be holdē back: euen so they which spēd their riches to the hinde∣rance of their family, shal not enioy them at their desire, but shalbe depriued of them miserably, and shal receiue no profite of thē. The winde is taken after this signification in Oseas, For they haue sowen the winde, and they shal reape the whirlewind. Againe, Ephraim is * 1.204 fed with the wind, and foloweth after the East wind. Also such as are prodigal & riotous spenders of goods, shalbe heires of wind. For as in consuming their goods without discretion and good aduise, they doe loose them, if they did cast chaffe in the winde, the which doeth carry and scatter it so farre abroade, that it cannot be recouered: but they are worthy to beheires of wind, that is to say to haue nothing: for also they trouble their owne house bringing their family into ne∣cessitie of begging their bread: and they themselues likewise con∣strained to beg: and for to obteine that which they desire either in al, or in part, they must humble themselues before good houskeepers which haue the discretion & wisdome to gouern and to spend their goods with reason. We may see this same by experiēce in folowing that which Solomon in the second part of this sentence sayth, The foole shalbe seruant to the wise in heart. The prodigal childe hath * 1.205 proued his part. &c. Furthermore, they inherite the wind which are so much giuen vnto quarrelling and law, that they care not against

whome they begin sute: and for to get peace and loue, they will quit, neither forgiue any thing howe little soeuer it bee that they thinke doeth belong vnto them, but rather then they woulde want of their purpose to obteine the victorie, they become enimies vnto al men. Such kind of people are worthie to haue nothing but wind: for they trouble their owne houses, experience doeth also shew it, that not only their houses, but also the kingdomes through braules and quarrels are ouerthwrone, and they which possesse them are driuen out, and are faine to become subiect vnto them whiche be∣fore were lesse then they. I haue seene the seruantes on horseback, and the Princes trot on foote as seruantes. And if the maister of an houshold ought to be wise, by a more strong reason thē ought kings & princes to be wise, which haue the townes, prouinces, & king∣domes in gouernmēt, to the end that they should not trouble their subiectes, nor guide them as becommeth: and that it doeth happen that their lordships & kingdomes must be transported vnto others: and that in this manner beeing spoyled, they inherite winde: and in steede of ruling, are brought vnder the power of another, by the sufferance of the Lorde, vnto whome it belongeth to remoue king∣domes, and to giue them vnto whome soeuer it pleaseth him. As the Prophets do teach vs, declaring that such mutatiōs do oftē hap∣pen * 1.206 for the contempt of the Word, as hath bin seene amongst those miserable poore men which haue receiued that deuilish interim.

30 The fruite of the righteous is a tree of life: and hee that winneth soules, is wise.

The righteous is not like vnto the couetous niggarde, neither vnto the witlesse prodigal, neither the quarrelling rufler, who doe profite no body, but doe trouble al men, and doe set all in disorder so that they destroy themselues, and doe not bring profite vntoo their neighbours, but hurte. But as the righteous hath not his trust in men, but doeth depende vppon the goodnesse of GOD which taketh care of his, and as hee prouideth what so euer is necessary, giuing him al thinges aboundantly for to vse, euen so doeth hee dispose them in such wise to the profite of his neigh∣bours, that hee bringeth foorth fruite the which doth quicken his

neighbours. Solomon doeth signifie this same: first of all, when he calleth the workes of the righteous, fruit: as also the holie Scrip∣ture doeth often in other places. For as the tree doeth not bring * 1.207 foorth his fruit for it selfe, but for another: euen so the true righ∣teous, doeth not regard his own particular profite, but theirs which haue to doe with him. And as the fruite of the tree doeth nourishe and giue strength, euen so the righteous laboureth by his works to refreshe and quicken. Solomon doeth wel expresse it, when hee is * 1.208 not contented to say, is as a tree, but he addeth, of life, wherein hee alludeth vnto the tree of life which was planted in the midst of the garden of pleasure. For as if Adam in steede of eating of the tree of knowledge, had eaten of the tree of life, hee had not dyed, but had bene quickened for euer, and had reuiued his posteritie, the which hee hath made subiect vnto death: euen so the righteous doth pro∣fite his neighbours for the benefite of life, not onely temporal, but also eternal. For hee hath not care of the bodie onely, but also, and that chiefly of the soules. Hee doeth his workes for to helpe the ne∣cessities of his neighbours: and therewith and by the same, he ten∣deth to edifie them to saluation, giuing them a good example, that they may be warned to prayse God, and to giue him praise, for that that he leaueth them not vnprouided of good succour and helpe, and are taught that after their power they ought to doe vnto their neighbours as they would their neighbours should doe vnto them. Beeing thus builded, they shal liue eternally, and also they who so doe build them. Beholde howe the fruite of the righteous is as the tree of life.

Secondly, Solomon doeth signifie vnto vs, that the righteous doeth bring foorth fruite which doth giue life vnto his neighbours, when he sayeth, And he that winneth soules, is wise. Wherein for to signifie, that the righteous by his good deeds and wel doing, doth drawe vnto him and winne mens soules, and doeth not suffer them to perishe: but doeth saue them according vnto the wisedome that God hath giuen him. Solomon compareth the iust man vnto a fi∣sher. For as the fisher, to take fishe, is faine to vse deceit and craft, suttletie and discretion, otherwise, hee taketh no fishe, but doeth driue them away, and so doth spende his time in vaine, and looseth his labour: euen so the righteous hath neede of wisedome, the

which may guide him so wisely in his affaires, that hee may winne his neighbours. And also because our Lord saieth vnto his Apostles, Folow me, and I wil make you fishers of men. Feare not, henceforth * 1.209 thou shalt take men: hee doeth endue them with great wisedome, filling them with his holie Spirite, for to guide and gouerne them in the taking of men. And in this we must learne, that Ministers of the Church chiefly stande in neede of wisdome, for to learne wel to take soules by good example and sounde doctrine. These are the nets that ought to be cast ouer the sea of this world, &c. Besides this, let vs note that Solomon comparing the righteous and wise man vnto a fisher, secretly admonisheth vs to bee watchful and careful. Wee see that they which occupie the trade of fishing, are vpon the water at al houres, except the winde be contrarie and doe let them: euen so also must we not let passe any occasion of time, for to do wel and say wel, for to drawe our neighbours vnto our nettes and snares. And the same must bee done with a great affection and maruellous desire: for if the fishermen for a temporal gaine, and that soone va∣nisheth away, are so careful, that they care not for their owne lyfe, the which they often put in danger: by a more stronge reason, no man ought to spare his owne person, when it is required to take soules, & to make a perpetual gain. For if they also proceede therein faithfully, they shal neuer loose their labour, nor forgo their reward. It is not like vnto fishing: for if the fishers do not take ought, they loose their gain, & so haue laboured in vaine: but they that fishe af∣ter * 1.210 soules, are not depriued of gain, though they take nothing, pro∣uided that they do their duetie faithfully. When you enter into an house, salute the same: and if the house bee worthie, let your peace * 1.211 come vpon it: but if it be not worthie, let your peace return to you. And herein we are admonished not to be vnthankful towardes the Lord, which ceaseth not to reward vs wel; though we bring nothing to him: and not to forget the honour that he do vs when he doeth attribute vnto vs the taking of soules, the which is his worke, & not mans: this same is after a sort signified, when our Lorde saieth, Sy∣mon, launch foorth into the deepe, & let downe your nets to make * 1.212 a draught: &c. And S. Paul doth plainly shew it: Who is Paul then? and who is Apollo, but the Ministers by whom ye beleeued, and as the Lord gaue to euerie man? Not that we be sufficient of ourselues,

to thinke any thing, as of ourselues: but our sufficiencie is of God. We are his workmanship created in Christ Iesus vnto good, which God hath ordained that we should walke in them. For it is God * 1.213 which worketh in you, both the wil & the deede, euen of his good pleasure. Finally, let vs note, that though we be neither iust nor wise, but so muche as wee are gouerned by the worde, it foloweth, that there is neither fruit of life, nor taking of soules in Poperie: for they are without the word: insteed of fruit, they haue deadly poison, the inuentions & doctrines of men, superstitions & idolatries: and in∣steede to be taken and caught, they are more drowned in the myre of this world. We may also adde, that sith that Solomon speaketh by similitude & comparison, we may apply this sentence vnto an other meaning, to wit, that the righteous doeth not inherite winde, as doeth hee that troubleth his house, but of his righteousnes hee ga∣thereth excellent fruit: and the wise is not like the foole, which hath no wisedome to drawe others vnto himselfe, and to make them to agree vnto him: but must himselfe consent, and be as it were made captiue and subiect vnto the wise, which hath knowledge so to go∣uerne himselfe, that hee draweth his neighbours vnto him by soft∣nesse and gentlenes, and other honest meanes.

31 Behold, the righteous shalbe recompensed in the earth: howe much more the wicked and the sinner?

We all naturally desire to haue recompense of our labour and trauel, and are glad when wee are promised we shalbe paide for that which is owing vs, and that none wil withholde our labour: and againe, more ioyful when we haue our desires granted, and promise perfourmed indeede. Neuertheles when Solomon speaketh heere of recompense, & doth shew it present, saying, Behold, if we vnderstād wel this meaning, he giueth none occasion vnto our flesh for to re∣ioyce: for he doth not promise such reward as it desireth, as temporal riches, worldly honours, fauour of men, delights & pleasures, peace and rest: but he doth threaten vs with the contrary, as we may see, First of al, when he sheweth the ready recōpēse of the righteous, say∣ing, Behold, or lo, here it is. Secondly, whē he saith in the earth. For the consideration and estate of the righteous in this life & world, is that they pay thē euil for good, they are affl••cted & persecuted, they

are subiect vnto pouertie and miserie, vnto sicknesse, cold and heate, hunger and thirst, to sorowes and griefes: and most commonly they suffer such thinges so long as they liue in this world: as the holy an∣cient fathers haue tried, the Prophets, our Lorde Iesus Christe and his Apostles also. Wherevpon doe proceed these complaintes, False witnesses did rise vp: they laide to my charge thinges that I knewe * 1.214 not. They rewarded me euil for good: to the great discomforte of my soule. They also that rewarde euil for good, are against me: be∣cause I folowe the thing that is good. And also other complaintes, as may be seene in the 3. 6. 10. and 13. Psalmes, &c. Thirdly, when he denounceth rewarde vnto the righteous, as vnto the wicked & sin∣ners, and doeth not put difference, but onely that by interrogation hee sheweth that there is a greater reason that the wicked & sinners should haue more greater recompense. For albeit, that al afflictions doe proceede from sinne, as from their first cause (for if Adam had not sinned, we should haue bene subiect vnto no afflictions) for the trueth is, there is no righteous man but sinneth, and consequently, which doeth not deserue the foresaide rewarde: but because the wicked doe sinne more, they deserue greater recompense. When Solomon declareth vnto the righteous this recompense or paiment, hee doeth admonishe them that they should arme themselues with patience: and what aduersities soeuer doeth happen vnto them, yet doe they not murmure, nor despight God which doeth afflict and chasten them. For albeit that the Deuil and the wicked doe perse∣cute them, yet doe the righteous suffer nothing but so farre as God slacketh the bridle to Satan and to the wicked, and maketh them ex∣ecutioners of his righteous iudgement, the which he doeth not ex∣ercise with rigour against the iust, as they doe wel deserue, what righteousnes soeuer they haue. Beholde Iob which hath witnes to be a perfect and vpright, and fearing God, yet God did afflict him by Satan, and by robbers his ministers and instrumentes: the which Iob confesseth verie wel, saying, The Lorde hath giuen, & the Lord hath takē: the name of the Lord be blessed. Shal man be more righ∣teous * 1.215 then God? For howe shoulde man compared vnto God, bee iustified? If hee would dispute with him, he could not answere him one thing of a thousande. Nowe that it is not the rigour that God exerciseth his iudgement against the righteous, Solomon signifieth

it after a sort, when he doeth declare that they shalbe recompensed in earth. The righteous of themselues are neuer a whit better then the wicked and sinners, the which doe not onely deserue a temporal rewarde, but eternal: yet God is contented to chastice them in the earth, so long as they liue here, and wil not destroy them with the wicked, which shal perish eternally: and in this maner they shalbee more recompensed then the righteous, as they do wel deserue, when with al their might and ful course they folow wickednes, and with∣out remorse of conscience they giue themselues vnto vnshamefast∣nes, for to commit al vncleannes euen with greedines. But the righ∣teous are displeased at their transgressions and faultes, the which as they are not exempted in this worlde, euen so the Lord doeth cha∣sten them onely in earth: and therefore that they deserue wel cor∣rection, Solomon doeth cal recompense it, or paiment. And for to shewe that the chastisement is sweete, and that it doeth not tende to destruction and damnation, he saieth, on earth. Wherin we must obserue: first of al, that the righteous ought to walke in feare and humilitie, when they vnderstand that they are not so innocent but that they doe wel deserue that God shoulde correct them for their * 1.216 faults, and that he beginneth to execute his iudgements with them. The which he doth for their trial: and therefore Saint Peter doeth admonishe vs, Dearely beloued, thinke it not straunge concerning the fierie tryal, which is amongst you, to prooue you, as though some strange thing were come vnto you. Secondly, the righteous haue here iust occasion for to reioyce & to be comforted, whē they vnderstande that God doeth not punishe them, for their faultes af∣ter this life, but here in earth hee doeth chastise them gentlely, in comparison of that which they haue deserued: and that to the ende that they should not perishe with the wicked worlde. Let vs then remember the admonition: My Sonne, despise not the chastening * 1.217 of the Lord, neither faint when thou art rebuked of him. For whom the Lorde loueth, he chasteneth. Albeit then, that it is for our sinnes that God doeth recompense vs, sending vs afflictions, neuerthelesse hee doeth not proceede through hatred, but by loue and good affection that hee beareth vs, as a good father his children. Thirdly, when the righteous are set against the wicked, we knowe that not∣withstanding that the righteous of themselues are no more worth

then the wicked, yet their faultes are not imputed vnto them, and for the same they shal not perish: as also it is signified after a sorte, when they are not so much recompensed as are the wicked. This re∣compense of the righteous is the rod of man, whereof God speaketh vnto Dauid. But there is here a verie feareful threatening for them * 1.218 which hate the good, and haue bent al their desire vnto euil, by the which they suffer themselues to be so caried away, that they are gi∣uen vnto dissolute and slanderous life, without any shame or hone∣stie. These are they which Solomon calleth wicked and sinners. The righteous doe sinne indeed, and doe commit verie grieuous faltes, but they abhorre them, they are greeued for them, and do take heed * 1.219 to be slanderous: as Saint Peter doeth admonish. Let none of you suffer as a murderer or as an euil doer, &c. This is not without cause that this threatening ought to be feareful to the wicked. For if they haue the afflictions of the righteous in abhomination, iudging thē to be persecuted of God, & doe feare the like aduersities: by a more strong reason they ought to be greatly afraid of the rewarde which Shlomō setteth forth vnto thē. For it shalbe greater then that which they see happē vnto the righteous, the which they wold not receiue, so much doe they thinke it harde & sharpe. The Lord striketh his first of al, & seemeth to spare the wicked: wherevpō after the feeling of the flesh, the state of the righteous seemeth to be miserable in cō∣parison of the same of the wicked. Solomon doth after a sort signifie this same, whē he setteth the recōpēce of the iust present, saying, Be∣hold, and maketh mētion of it before the same of the wicked. And S. Peter declareth plainly, saying, It is time that iudgemēt begin at the houshold of God. But the long sufferāce doth nothing profit the ob∣stinate * 1.220 wicked: as Solomō doth here shew, saying. How much more &c. Esay saith, But when the Lorde hath accōplished al stis worke * 1.221 vpon mount Syon & Ierusalem, I wil visite the fruite of the proude heart of the king of Asshur, &c. And if it first begin at vs, what shall the end be of thē which obey not the gospel of God? Albeit thē that the wicked seeme to be without feare in afflicting the faithfull: yet * 1.222 shal they not faile of their paiment. For it is a righteous thing with God, to recōpence tribulation to thē that trouble you, &c. Contra∣rily, in our afflictiōs, let vs take courage, saying with Paul. Therfore * 1.223 we faint not, but though our outward man perish, yet the inwarde man is renewed dayly.

Notes

• * 1.1

  Leui. 19. 35. Deut. 25. 13.
• * 1.2

  Psal. 1. 6. Psal. 5. 4.
• * 1.3

  Gen. 11. 9
• * 1.4

  2. Sam. 24. Mat. 26.
• * 1.5

  Mala. 4. 1.
• * 1.6

  Esay. 2. 11.
• * 1.7

  Psal. 18. 48. Psal. 11. 4. Luke. 1. 51. &. 52. &. 53.
• * 1.8

  Phil. 2. 9. Mat. 11. 29. Ioh. 13. 14. Mat. 18. 4.
• * 1.9

  Ioh. 14. 11. Luke. 14. 11. 1. Pet. 5. 5.
• * 1.10

  Psal. 131. 1.
• * 1.11

  Pro. 3. 16.
• * 1.12

  Math. 23. 5. &. 7. 15. Rom. 16. 17. Phil. 3. 18. 1. Tim. 6. 3. Mat. 7. 22. Rom. 10. 3. Col. 2. 1. Math. 7. 3. Rom. 2. 1. Luk. 18. 11 Heb. 11. 13 &. 13. 14.
• * 1.13

  Mat. 7. 13.
• * 1.14

  Psa. 12. 1. Esa. 9. 17. & 59. 3. 9.
• * 1.15

  Esay. 59. 9. 10.
• * 1.16

  Iob. 1. 1. Psal. 25. 21. Psal. 37. 37. Gen. 6. 9.
• * 1.17

  Gen. 17. 1.
• * 1.18

  1. Pet. 3. 13.
• * 1.19

  Iob. 42. 10.
• * 1.20

  Iam. 5. 11.
• * 1.21

  Psal. 37. 38. & 39.
• * 1.22

  Pro. 10. 15.
• * 1.23

  Luke. 17. 27. 28. Esay. 13. & 14. Iere. 25. 1. Esdras. 1. 1. Dan. 5. 30. Luke. 16. 23.
• * 1.24

  Psal. 62. 10.
• * 1.25

  Luke. 12. 15.
• * 1.26

  Iam. 5. 1. 2. 3.
• * 1.27

  1. The. 5. 2. 3.
• * 1.28

  Mat. 25. 34.
• * 1.29

  Psal. 112. 6. 2. Cor. 9. 9.
• * 1.30

  Heb. 10. 34.
• * 1.31

  35
• * 1.32

  &. 38
• * 1.33

  Heb. 10. 36.
• * 1.34

  Phi. 2. 13.
• * 1.35

  Eze. 3. 21. &. 18. 5. &. 33. 14.
• * 1.36

  Psal. 5. 8. Psa. 18 30. Psal. 27. 1.
• * 1.37

  Iohn. 15. 18. Iohn. 16. 22.
• * 1.38

  Psal. 5. 8.
• * 1.39

  Esay. 40. 3. 4.
• * 1.40

  Esay. 45. 2.
• * 1.41

  Psal. 73. 4.
• * 1.42

  verse. 18.
• * 1.43

  Psal. 7. 15. &. 16. Psal. 9. 16.
• * 1.44

  Phil. 2. 13 2. Cor. 3. 5.
• * 1.45

  1. Cor. 4. 4.
• * 1.46

  1. Iohn. 3. 21
• * 1.47

  Psal. 34. 19. 1. Cor. 10. 13 2. Pet. 2. 9.
• * 1.48

  1. Cor. 1. 30. 2. Cor. 5. 20
• * 1.49

  Iere. 10. 23. Iere. 31. 18. Ezec. 36. 27.
• * 1.50

  Psal. 34. 21.
• * 1.51

  Psal. 10. 3. Psalm. 9. 17. Wisd. 5. 14.
• * 1.52

  Exo. 1. 1. King. 12. Esay. 3. 6. Dan. 4.
• * 1.53

  Heb. 10. 36.
• * 1.54

  2. Thes. 1. 6.
• * 1.55

  Mala. 5. 3. Psal. 47. 4 Psal. 49. 14
• * 1.56

  Psal. 110. 1
• * 1.57

  Psal. 124. 1
• * 1.58

  Esai. 9. 17.
• * 1.59

  Luke. 12. 1
• * 1.60

  Mat. 7. 21.
• * 1.61

  Mat. 15. 14.
• * 1.62

  Psal. 5. 9. & 86. 11. Rom. 16. 17.
• * 1.63

  Phi. 3. 17. 18
• * 1.64

  Collo. 2. 8.
• * 1.65

  Gen. 13. 2 & 14. 15. & 18. 3. & 21. 25.
• * 1.66

  Gen. 13. 5. Gen. 19. 1 2. Pet. 7. 8.
• * 1.67

  Esay. 59. 14
• * 1.68

  Eze. 18. 23 & 33. 11. Luk. 15. 4
• * 1.69

  Gen. 18. 32.
• * 1.70

  Ephe. 4. 29 & 5. 18. 19 Col. 3. 16. & 4. 6.
• * 1.71

  1. Pet. 4. 11
• * 1.72

  Gen. 41. 33
• * 1.73

  Exo. 1. 11.
• * 1.74

  Eccle. 9. 13. 14. 15. 16.
• * 1.75

  Ephe. 2. 6.
• * 1.76

  Hebr. 11. 7 2. Pet. 2. 5. Gen. 19. 2.
• * 1.77

  Mat. 16. 18.
• * 1.78

  Esa. 42. ••.
• * 1.79

  Rom. 15. 1. 1. Cor. 12. 12 Gal. 6. 1.
• * 1.80

  Psal. 133. 1. Esay. 2. 4.
• * 1.81

  & 11. 6.
• * 1.82

  Gen. 34. 5
• * 1.83

  Exo. 14. 14 1. Sam. 10. 27 Esa. 41. 1. Esa. 11. 2.
• * 1.84

  Esa. 42. 4.
• * 1.85

  Mat. 11▪ 29.
• * 1.86

  Exo. 20. 16. Leu. 19. 16.
• * 1.87

  Mat. 7. 5.
• * 1.88

  Iam. 4. 11.
• * 1.89

  1. Cor. 13. 1.
• * 1.90

  1. Iohn. 3. 15.
• * 1.91

  1. Iohn. 3. 14. &. 15.
• * 1.92

  Mat. 18. 17. 1. Tim. 5. 20. 2. Tim. 4. 2.
• * 1.93

  Mat. 12. 25.
• * 1.94

  Psal. 2. 10. & 82. 6.
• * 1.95

  2. Chro. 19. 6
• * 1.96

  Esay. 3. 4.
• * 1.97

  Gene. 41. 16. Esa. 1. 25. 26
• * 1.98

  Exo. 18. 18.
• * 1.99

  Mat. 6. Heb. 13. 5. 6.
• * 1.100

  Psal. 23. 1.
• * 1.101

  Iere. 9. 23.
• * 1.102

  1. Sam. 2. 6. & 7.
• * 1.103

  1. Cor. 11. 8. Ephe. 5. 22.
• * 1.104

  1. Tim. 5. 14. Titus. 2. 3.
• * 1.105

  1. Pet. 3. 1.
• * 1.106

  Collo. 3. 2••. & 22.
• * 1.107

  Ephe. 6. 1. 5. & 2. 9. 1. Pet. 2. 18. 1. Tim. 6. 2.
• * 1.108

  Gen. 2. 15. & 3. 17. Ephe. 4. 28. 2. Thes. 3. 10.
• * 1.109

  Psalm. 37. 11 & 16.
• * 1.110

  Mat. 10. 10. 1. Cor. 9. 14. 1. Tim. 5. 17. Act. 18. 3. & 20. 33. & 34.
• * 1.111

  1. Cor. 9. 12. & 2. 11.
• * 1.112

  2. Cor. 9. 8.
• * 1.113

  Psal. 128. & 62. 11.
• * 1.114

  1. Tim. 6. 17.
• * 1.115

  Mat. 19. 23.
• * 1.116

  Mark. 10. 24.
• * 1.117

  1. Tim. 6. 6.
• * 1.118

  Psal. 73. 12.
• * 1.119

  Luke. 12. 16. Psa. 73. 18.
• * 1.120

  Iam. 2. 15.
• * 1.121

  1. Iohn. 3. 17.
• * 1.122

  Rom. 12. 5.
• * 1.123

  1. Cor. 12. 13. Ephe. 4. 4. Acts. 2. 44. & 4. 32.
• * 1.124

  Mat. 5. 7. & 25. 34. Luke. 16. 9. Psa. 112. 9.
• * 1.125

  Luk. 6. 24. & 12. 20. & 16. 19.
• * 1.126

  1. Tim. 5. 8.
• * 1.127

  Gen. 12. 5.
• * 1.128

  & 14. 21.
• * 1.129

  Psa. 15. 4.
• * 1.130

  1. Cor 13. 5.
• * 1.131

  Rom. 12. 9. Col. 3. 12.
• * 1.132

  Iohn. 15. 13.
• * 1.133

  1. Iohn. 3. 16.
• * 1.134

  Psal. 5. 12.
• * 1.135

  Iere. 4. 4.
• * 1.136

  Oseas. 10. 12
• * 1.137

  2. Cor. 9. 6.
• * 1.138

  Gal. 6. 7. 8.
• * 1.139

  Leui. 19. 13. Deu. 24. 14. Col. 4, 1. Iam. 5. 4.
• * 1.140

  2. Cor. 3. 5. Phi. 2. 13.
• * 1.141

  Luke. 17. 10
• * 1.142

  Ephe. 2. 8. 9.
• * 1.143

  Psa. 31. 9. 10 Psal. 88. 1. 2. 3.
• * 1.144

  ••. 22
• * 1.145

  Eccle. 9. 2.
• * 1.146

  Psal. 10. 6.
• * 1.147

  Psal. 5. 4.
• * 1.148

  2. Cor Phi. 2. 7.
• * 1.149

  Rom. 9. 15 Ephe. 1. 5. Tit. 3. 4. 5.
• * 1.150

  Psal. 5. 12.
• * 1.151

  Eccle. 7. 22 Psal. 143. 2
• * 1.152

  Gen. 19. Num. 16. 31. Iosu. 10. Psal. 2. &. 3. & 33. Esai. 30 & 31.
• * 1.153

  Gen. 12. & 17. Gen. 22. Deut. 28. Ps. 33. & 34. Gen. 6. 9. Gen. 9. 25 Eze. 18. 10 Esai. 1. 4. Mat. 12. 39.
• * 1.154

  Ioh. 3. 5. Ephe. 2. Ioh. 1. 12.
• * 1.155

  Rom. 8. 15.
• * 1.156

  Mat. 3. 7.
• * 1.157

  Ioh. 8. 37.
• * 1.158

  Rom. 9. 6. 7.
• * 1.159

  Rom. 4. 5.
• * 1.160

  & 11.
• * 1.161

  & 16. Eze. 18. 14
• * 1.162

  & 17.
• * 1.163

  Gen. 1. & 2 & 4. 25. & 30. 2. Iob. 10. 8.
• * 1.164

  Gen. 6. & 34. 2.
• * 1.165

  Tit. 2. 3. 1. Tim. 5. 13.
• * 1.166

  Gene. 12. 4. &. 20. 2. 2. Sam. 13. 1.
• * 1.167

  1. Cor. 11. 5. &. 14. 34. Ephe. 5. 2 1. Tim. 2. 9. &. 5. 4. Tit. 2. 4. 5. 1. Pet. 3. 1.
• * 1.168

  Esay. 3. 15. 1. Cor. 6. 9. Heb. 13. 4.
• * 1.169

  Psal. 9. 9. 10. &. 37. Psal. 145. 18
• * 1.170

  Psal. 37. 16. Psal. 112. 1. &. 3. &. 15. 2 &. 28. 4.
• * 1.171

  Math. 6. & 19. Lvke. 6. &. 12. &. 16. 2. Coa. 9. Gala. 6.
• * 1.172

  Luke. 6. 38.
• * 1.173

  Eccle. 5. 9.
• * 1.174

  Math. 25. 4. Iam. 5. 3.
• * 1.175

  1. Sam. 25. 27. 2. Cor. 5. 9. Deut. 32. 15. Iob. 36. 16. Psal. 22. 30▪ &. 23. 5.
• * 1.176

  Esay. 58. 10. 11.
• * 1.177

  Iere. 31. 12
• * 1.178

  Esay. 3. 14. Amos. 8. 4.
• * 1.179

  Mat. 5. 39.
• * 1.180

  1. Cor. 13. 4.
• * 1.181

  Deut. 15. ••.
• * 1.182

  Eccle. 4. 6.
• * 1.183

  Gen. 41. & 42. & 43.
• * 1.184

  Mat. 5. 7.
• * 1.185

  1. Cor. 13. 1. Rom. 12. 17. 2. Cor. 8. 21.
• * 1.186

  Mat. 24. 42. & 25. 1. 14.
• * 1.187

  Exo. 18. 21 Psal. 2. 10. &. 82. 3. 2. Chro. 19. 6 Rom. 13.
• * 1.188

  Psa. 147. 11.
• * 1.189

  1. Tim. 4. 8
• * 1.190

  Pro. 4. 5. 6. 7. Esay. 55. 1.
• * 1.191

  Psal. 7. 15. 16.
• * 1.192

  Luke. 16.
• * 1.193

  1. Tim. 6. 9.
• * 1.194

  Actes. 17. 2••
• * 1.195

  Psal. 37. 20.
• * 1.196

  Psal. 49. 11.
• * 1.197

  Mat. 19. 23.
• * 1.198

  Psal. 62. 11.
• * 1.199

  Esay. 27. 6. &. 35. 1. Ose. 14. 6. & 6.
• * 1.200

  Iere. 17. 5.
• * 1.201

  6
• * 1.202

  7
• * 1.203

  8
• * 1.204

  Oseas. 8. 7. &. 12. 1
• * 1.205

  Luke. 15. 14
• * 1.206

  Dan. 2. 21. &. 4. 14. 29.
• * 1.207

  Psal. 1. 3. Iere. 17. 8. Mat. 7 & 12.
• * 1.208

  Gen. 2. 9.
• * 1.209

  Mat. 4. 19. Luk. 5. 10.
• * 1.210

  Eze. 31. 9 & 33. 9.
• * 1.211

  Mat. 10. 12.
• * 1.212

  Luk. 5. 4. 1. Cor. 3. 6. 2. Cor. 3. 5. Ephe. 2. 10.
• * 1.213

  Phi. 2. 13.
• * 1.214

  Psal. 35. 11 & 38, 20.
• * 1.215

  Iob. 1. 21. & 4. 17. & 9. 2. 3.
• * 1.216

  1. Pet. 4. 17 12.
• * 1.217

  1. Cor. 11. 32 Hebr. 12. 5
• * 1.218

  2. Sam. 7. 14.
• * 1.219

  1. Pet. 4. 15.
• * 1.220

  1. Pet. 4. 17.
• * 1.221

  Esay. 10. 12.
• * 1.222

  1. Pet. 4. 17
• * 1.223

  2. The. 1. 6. 2. Cor. 4. 16.