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 fifteenth Chapter.

1 A softe answere putteth away wrath: but greeuo•••• woordes stirre vp anger.

A Although we be inclined and rea∣die to doe euill vnto our neighbours, (as Caine hath well shewed it vntoo his brother Abel, and the children of Iacob vnto their brother Ioseph) and * 1.1 that many doe nothing care though their neighboures are prouoked a∣gainst thē, so arrogant and lofty they are, and presume vpon their autho∣rity: neuertheles, after we haue offen∣ded them, or that we vnderstand that they holde themselues offen∣ded with vs, if we feele or think vs to be more weak, we feare their wrath, and desire to auoyde it, and would be very glad to bee assu∣red that they beare vs no grudge, and desire no reuengment against vs. Now what force and power, or credite and authoritie soeuer we haue aboue our neighbours if we haue offended them, we must think we are the weakest. For in offending our neghbours, we doe

not only set ourselues against men, but against almightie God, who can tel how to take the quarel of those in hand, that are vniustly op∣pressed, & can soone take vengeance in his wrath & fury, without a∣ny resistance. Cain did iustly feele it: so did they which vexed the ho∣ly ancient fathers, & which rose vp against the people of God: as it may be seene in the holie histories: and in beholding the promises and threatenings contained in the bookes of Moses. Albeit thē that after the feeling of the fleshe and outward appearance, we seeme vn∣to * 1.2 ourselues to be the more mightie, yet whē we haue offended our neighbours, how weak soeuer they be, let vs esteeme ourselues the weakest, and feare the wrath that is kindeled against vs, because of the offence that wee haue committed, & let vs endeuour to auoide it in quieting our neighbours offended. And to come to this, let vs folow the way that Solomon doth teach vs, when he saith, A softe answere putteth away wrath, &c. By a soft answere, let vs vnder∣stand, and humble confessing of the faltes & offences which haue bin committed, with requests & praiers to obteine pardon of God, and reconciliation with them that haue bin offended: and chiefly when we are exhorted & required. And not only the same, but also, let vs vnderstand euerie soft & gentle word, whereby we labour to quiet those which are angrie, whether it be wrong or right, and to obtein their fauour. Iacob knew wel that such words were fit for to turne away wrath: and therfore he vseth them towards his brother Esau. * 1.3 He had not offended Esau, but hee knew wel that Esau had threate∣ned to kil him. And Dauid for to turne away the wrath of Saul, who did wrongfully persecute him, vseth also a soft answer. Likewise our Lord Iesus Christ doth wel teach vs, If thou wilt offer thy gift to the Altar, and there remembrest that thy brother hath ought against thee, leaue there thine offering before the Altar & go thy way: first be reconciled to thy brother, & then come and offer thy gift. Again, Loue your enemies, &c. Speake wel of them which persecute you, &c. not rendering euil for euil, &c. And if we must vse a soft answer towards them which doe vs wrong, by a stronger reason towardes God & our neighbours, whom we haue offended. The brethren of * 1.4 Ioseph did wel vnderstand this, as they shewed it: and Abigaile: Dauid also did prooue, that a soft answere putteth away wrath, As

hee confesseth, I haue sinned against the Lorde, &c. Wee may see heere howe wee must vse a soft answere, for to turne away the * 1.5 wrath, chiefly of God. (For cursed is the fauour which men beareth vnto vs, except wee haue peace with God: the which for to obteine, let vs take heede wee vse not soft answere vnder dissimulation and hypocrisie: as they which say, Lorde, Lorde, and labour not to doe his wil). Secondly, of men: following the counsel of S. Paule, If it be * 1.6 possible, so much as in you lyeth, haue peace with al men. And in our soft answere let vs take heede of treason: as Iudas Iscarioth, which saluted Iesus Christe, kissing and calling him maister, and yet betraied him into the handes of his enimies. To whome al such are like which boast themselues to bee refourmed after the Gospel, and yet woulde haue the same abolished. And forasmuche as an aun∣swere or soft word doth put away wrath, & quieteth it, it foloweth wel, that if we fear, as we ought, of prouoking of God, or our neigh∣bours vnto wrath and anger, that wee ought to bee giuen truely vnto such a kinde of answere, and to abstaine from al rude, sharpe, arrogant, and greeuous wordes: As doeth Solomon teach vs, say∣ing, But grieuous wordes stirre vp anger. This same is so playne, that it needeth no declaration, and is so often prooued, that it hath no neede of probation, as touching betweene man and man: and also it is a natural thing belonging to man, to bee prouoked to an∣ger when thinges are not spoken vnto his minde. Caine hath wel * 1.7 shewed it by the answere hee made vnto God. The Sodomites tooke not the instructions of Lot in good parte, and therefore they waxed angry with him. The sonnes of Iacob doe not very wil∣lingly * 1.8 heare the dreames of Ioseph: for this cause they became an∣grie, and conceiued hate against him. The answere of Nabal pro∣uoked Dauid vnto anger. Concerning God, let vs not doubte but * 1.9 that wee prouoke his anger, when our speeche doeth not please him: as doe all lyers, & as many as speake wickedly. The children of Israel haue wel tryed it after their murmuringes: as the holy histo∣ries doe set it foorth, and Saint Paule also doeth testifie it. The * 1.10 false Apostles haue felt it. Albeeit that God doeth not alwayes declare his anger against the euil mouthed, yet shal they not auoide it: for the slaunderers, backbiters, periurers and blasphemers shall

not inherit the kingdome of heauen. Let vs then take heed to speake wel, to please God chiefly, and also our neighbours which are easie and willing to be taught. For if the stubborne, transgressours, disso∣lute and wicked, the hard harted and obstinate do become angrie at vs, when we speake not to their minde, let vs not care for it. If our speech which is according to Gods worde, be greeuous vnto them, the same commeth not from vs, but from their malice. If their an∣ger arise, let vs not be afraide thereof, but let vs folowe our charge, as we are admonished in Esai, the 58. Chapter: & Ier. 1. 7. & 2. Tim. 4. 2. & Titus, 1. 7. 8.

2 The tongue of the wise vseth knowledge aright: but the mouth of fooles babbleth out foolishnesse.

Wee al naturally doe desire knowledge, and to vnderstande how wee ought to gouerne and rule, that wee may gaine therby, & auoid losse: and it greeueth vs to bee ignorant, except wee be children in wit, or blockishe and dul. Wee doe greatly praise them which are cunning to handle their matters wel, and which are careful and dili∣gent to take heede that they haue no hinderance nor losse: and con∣trarily, wee blame them which haue no regarde to their businesse, and wee esteeme them negligent. Nowe if wee bee thus affecti∣oned to worldly things and temporal gouernment, by a more strong reason, must wee bee earnest to learne to guide and gouerne our soules, for to preserue them from danger, not temporal (as are the worldlings, which know no other life, but this temporal, very care∣ful to do this:) but to auoide eternal destruction, and to be alwaies in felicitie and ioy. The knowledge which is necessary thereto, is not found in al: for it is not common to al, but only to them which are instructed & taught of God. Dauid doth so affirme it, The Lord * 1.11 is good & iust. And therefore hee praieth, Make mee to know thy wayes, O Lorde. Also the promises that GOD maketh, doe shewe that the true knowledge commeth from him. And yet notwithstanding, GOD who is our teacher, dwelleth in the light that none can attaine vnto. For this cause hee ordereth the Instrumentes and Organes, by the which hee will teache vs, and of whome wee must learne knowledge. Solomon doth signifie it, whē he saith, The tongue of the wise vseth knowledge aright, &c.

If thē we wil learn knowledge, & learne how we must guide & go∣uerne our soules for to preserue them from destruction, we must aske of God that he woulde raise vp for vs wise men, not worldly & car∣nal, but such as was Noe, Abraham, Moyses, the Prophets & Apo∣stles: and that he would frame and order their tongue, in such wise that they may pronoūce, as they ought, the pure word, which is the sound & healthful knowledge, without the which al other sciences & knowledges are but darknes & ignorāce, & the way of destructiō damnatiō. And we must pray and him that he would draw vs neere vnto thē, & to heare them with al the desire of our heart, & that by such meanes he woulde accomplish in vs his promise. If wee cleaue vnto other, seing they are vnlike, euen mere contrary, to wit, fooles, * 1.12 we shal learne nothing but follie. For the mouth of fooles bableth out foolishnesse. Nowe when follie is set against knowledge, which is very profitable, as we haue heard: it followeth rightly that frō the mouth of fooles, we cā receiue nothing but hurt, the which we can∣not auoid, except we be very discrete for to preserue ourselues. For on what side soeuer wee turne vs, wee meete with fooles, who be∣cause of the great multitude where with the world is ful, & because also of their great glistering, and faire shew of holines & wisedome, & of their credite & authoritie doe draw vs vnto them, & doe be∣witch vs with their follie, & doe leade vs vnto destruction with thē, except we be very quicke to discerne betweene knowledge and foo∣lishnes. We haue tried it beeing vnder the yoake of Antichrist of Rome. Wherfore when the Lord giueth wisdome, we must come to heare it, beseeching him to make vs too vnderstande the way of his * 1.13 commandementes. Againe, Lorde teach me the way of thy statutes. And albeit that Solomon here maketh no mentiō but of the tongue and of the mouth: yet he excludeth not the other members. For as we haue hearde, a discrete man worketh by knowledge, but a foole openeth follie. There hee speaketh rather of the tongue then of other members: for it is the same that expresseth best what is in * 1.14 the hearre of man, and is more easily and lightly imparted vntoo a great multitude then by the other members. The tonge is of so greate excellencie, that the Scripture calleth glory, and S. Iames * 1.15 saieth, that the tongue woorketh greate thinges, though it be but a little member.

But if it be giuen to goodnes, it commeth not of it selfe: for the tongue is a fire, euen a worlde of wickednes. Therefore it requireth to be guided and ruled by some other thing then it selfe, that is to say, by wisedome. S. Iames doeth signifie it, when he asketh, Who∣soeuer is wise and discreet amongst you? let him shew by good con¦uersation of his workes in meekenesse of wisedome.

Solomon also saieth not simply, The tongue vseth know∣ledge aright: but the tongue of the wise: In them is knowledge, and with them it is founde. Therefore no man wil attribute knowledge, * 1.16 nor the vse thereof to himselfe, vnlesse he be wise, not before men, but before God, which giueth him witnesse by his Spirite. Let vs note further, that if knowledge be not so much vsed as it ought to be, that it is for want of wisedome. But foolishnesse aboundeth, be∣cause that the number of fooles (as hath bene saide) is so great, and can not suffer that the tongue of the wise shoulde vse knowledge rightly. In Turkie no man wil suffer Iesus Christ to bee preached, that hee might be knowne to be our Sauiour with God his Father: as it is necessarie thereby to obteine life. In Poperie, some mention * 1.17 shalbe made of Iesus Christ, and yet no man wil heare Saint Paule which hath rightly vsed knowledge, and hath saide, I esteemed not * 1.18 to knowe any thing among you, saue Iesus Christ, and him crucifi∣ed. But they preferre an heape of trifles before Iesus Christ, who of God is made vnto vs wisdome. As touching the countries where the Gospel is purely preached, yet are they not cleane purged of * 1.19 fooles. For we shal finde many which cannot abide vs to reprehend, to confute, to threaten them which liue slanderously and dissolute∣ly: and yet we must not so doe, if we wil rightly preach the Gospel, wherein is conteined repentance, vnto the which, for to exhort and bring the people, it is necessarie to crie out against vice and sinne, and to terrifie the consciences of those which are giuen to liue wicked∣ly. For to vse knowledge rightly, we must preache one onely Iesus Christ, and repentance, and remission of sinnes in his name. * 1.20

3 The eyes of the Lord in euery place, beholde the euil and the good.

If we haue in admiration, and giue reuerence to Kings and Prin∣ces of the earth, esteeming them wise and prudent, when they are verie careful and watchful to take heed to their subiects, for to know

how euery man doeth gouerne himselfe, that so much as they can, they may set al thinges in good order in their countries and domi∣nions (seeing that al the Empires, Kingdomes, and Princedomes of the worlde are nothing, in comparison of the soueraigne Lordship of our eternal God:) wee must needes bee rauished into a great wonderment, and wonderful astonishment, for to confesse the in∣estimable and incomprehensible wisedome of God, the which ouer∣seeth not one or two Kingdomes, nor by mediatours and interces∣sours (as Emperours and earthly Kings, how litle soeuer the length of their Kingdome is, haue not the power to looke ouer all and e∣uerie where, but haue neede to ordeine noble men heere and there to haue the ouersight, the guiding and gouernment of townes and villages, and that in their name and authoritie, they may set order a∣mongst the people) but hee himselfe ouerseeth al countries of the worlde, and euery particular person therin: and for to order things aright therin, he looketh not only vnto that which is done outward∣ly, as do the gouernorus of the earth: but hee perceth euen vnto the heart & thoughts, & cōsidereth & seeth al the cogitatiōs, thoughts, purposes, affectiōs & desires how deepe soeuer they be. Solomō doth expresse this same vnto vs in fewe words, when he saith, The eyes of the Lord, &c. The holy scripture attributeth sight & face vnto god. Now we cannot comprehende the sight & the face of God without eyes: and therefore the scripture applying it selfe vnto our capacitie, * 1.21 doth attribute eyes vnto God. And yet he is a spirit, & hath no eyes. Doest thou see as man seeth? But the scripture yeelding to our dul∣nes, speaketh of God by similitudes, & doth attribute vnto him that which is corporal, that wee may the more easily comprehende that which he declareth vnto vs. Therfore when we see that the eyes of the Lord are in al places, let vs take heed to imagine any thing carnal in him, but let vs vnderstand, that the prouidence of God is of suche length and breadth, that hee looketh not onely to one parte of the world, but hath care of al, and nothing is hid from him: There is no deepe so profounde, but hee pearceth it: for hee hath made al, and ruleth all, and nothing standeth nor abideth but by his will and ordinance. And therefore Dauid by great admiration sayeth, Whither shall I flye from thy Spirite? But that which hee most regardeth in this worlde, is man, for

whom he hath created al things: & albeit he doth prouide for the beasts, yet his chiefe care is for men. Also the Scripture maketh of∣ten * 1.22 mention of the sight of God ouer men. Likewise Solomon doth signifie here vnto vs after a sort that the eyes of the Lord are chiefly ouer mē. For albeit he saith that the eies of the Lord are in al places, & that he knew wel that the world was not void of beasts, yet hee saieth not that the eyes of the Lorde are ouer the beasts, but behol∣ding * 1.23 the euil and the good. Albeit that of our vicious & corrupted nature we are al euil, yet, because that God of his grace hath elected some before the foundation of the worlde was layde, that we should * 1.24 be holy through loue: therefore Solomon letteth not to parte men into twayne: that is to say, into euil and good. And it might seeme that he nameth the euil first, because that al men by their nature are such, & those which are left in that nature are a far greater number thē are those which are reformed by the grace of god, & that we are first euil before we be good: & thus hee setteth our owne nature first before our eyes, that what goodnes soeuer we haue, we should not yet boast, as though we had chāged our own selues, & not that it came by the onely grace and meere mercy of our Lord God. I say expressely it might seeme, & not that it is so: for wee must compel no man to beleue that Solomon hath had this respect, in naming the euil before the good: although that that which is sayd, conteineth true and profitable doctrine to leade vs vnto humility & lowlines, as it is necessary for vs. But to come againe to that which Solomon mindeth to teach vs, let vs note that he first saith, that God behol∣deth the euil: by the which we must vnderstand them which de∣light to hurt and to doe euil vnto their neighboures, and doe hate goodnesse. These are they which are largely spoken of here before, and also in Ieremie. Such are the wicked, who are here spoken of, * 1.25 Solomon doth shew it whē he deuideth them from the good, whose goodnes is neuer so perfect but that stil some seed of euil remaineth, & that we should need continually to aske forgeuenes of our sinnes but goodnes is imputed vnto them, because they delight to do wel, and that the euil which is in them, displeaseth them. Contrarily, the euil haue no delight but too doe euil. And therefore when it is sayde that God beholdeth the euill, let vs knowe that it is not for delighte that hee hath in them nor in theyr wickednesse.

For Dauid saith, Thou art not a God which louest wickednes: nei∣ther shal any euil dwel with thee. The Lorde alloweth the righ∣teous: * 1.26 but the vngodly and him that delighteth in wickednes doth his soule abhorre. The face of the Lorde is against them that doe euil: to roote out the remembrance of them from the earth. But contrarily, he beholdeth the good delighting in them, & preseruing them from destruction. The eyes of the Lord are ouer them which feare him, &c. The eyes of the Lord are ouer the righteous: and his eares are open vnto their prayers. Againe, When the righteous crie, the Lorde heareth them. But the Lordes delight is in them that feare him, and put their trust in his mercy. Moreouer let vs * 1.27 note, that the Lord doth not see as man seeth onely outwardly, but he seeth & knoweth euē the very bottome of him. Let not the wic∣ked thē loke to auoid punishmēt: seeing they haue to do with him who is righteous, and almightie. And let the good, what euill soeuer they suffer, not feare to perishe: seeing that the almightie, who is merciful, careth for them. Finally, let vs note that it is vnpossible to make any image or likenesse for to represent God, forasmuche as his eyes are in al places.

4 A whole some tongue is as a tree of life: but the froward∣nesse thereof is the breaking of the minde.

Forasmuche as wee al desire life, and chiefly that which lasteth longest, and if wee bee gentle and merciful vnto our neighbours, we desire their health, and are very glad to bee the cause of the sauing of their life, & we delight therein: Forasmuch as it is so, I say, we must not be negligent of that which is proper and meete therevnto, but diligent to seeke it, and hauing obteined it, to keepe it, and to pra∣ctise it as it shalbee expedient. The worldlings thinke that there needeth nothing but abundance of temporal wealth for to liue, to bee at our ease, to haue our delightes and pleasures of the fleshe, to auoide sorrowe and Melancholie, and to bee mery: and therefore with al their desires and affections, they giue themselues vnto ga∣thering and seeking al the pastimes they can imagine: but the life consisteth not heerein, as hath been handeled. The children of God must not stay at these worldly things and carnal for to liue, but must

seeke other meanes, amongest the which is an wholesome tongue: as Solomon doeth teache vs, saying, A wholesome tongue is as the tree of life. There is health in the tongue, when the hearte is not double, and is not infected with lying, & deceit, and other wic∣kednesses: but is indewed with simplicitie and vprightnesse, and is filled with trueth and other vertues: by the abundance whereof, the mouth speaketh. Then the tongue which is wholesome, is as a tree of life. For as the tree of life planted in the midst of the garden of Eden, brought foorth fruite, of the which if man had eaten, hee had liued for euer: euen so a wholesome tongue bringeth foorth * 1.28 the fruite of trueth, the which quickeneth those which are partakers thereof. For to be partakers thereof, wee must drawe neere to the wise, not with our bodies, but by consent & agrement. The tongue of the wise is health. The instruction of the wise is as the spring of * 1.29 life. Wee must thus drawe neere to them, and not to draw back: for by them doeth Iesus communicate himselfe vnto vs, whome wee must heare: in whome onely we must beleeue, and say to him with the Apostles, Lorde, to whome shal wee goe? Thou hast the wordes of eternal life, of the which al they are partakers, which in faith and obedience receiue the Gospel by the mouth of those which preache * 1.30 it purely. By them doth the tongue of the Lord sound foorth, which hath said, He that heareth you, heareth me. Behold the chief helth of the tongue: and also the doctrine which proceedeth thereof is cal∣led wholesome doctrine: and they which receiue it are sounde in faith, by the which wee obteine life. And therefore, wee must all learne of this tongue to frame ours, so doing wee shalbee by our tongues, health, & a tree of life both to ourselues and to our neigh∣bours. * 1.31 Thou shalt bee iustified by thy wordes. Let vs then drawe neere vnto an wholsome tongue, and let vs hearken diligently ther∣vnto: as wee haue beene admonished. If we worke after this sort, it shal come to passe that as wee drawe neere truely vnto the wise, euen so shal wee bee endued with wisedome, the which is the tree of life to them which lay holde vpon it. But if wee despise to haue an wholesome tongue, there is no life in vs, neither for vs, nor for * 1.32 our neighbours, but destruction. Solomon doeth shewe it, say∣ing.

But the frowardnesse thereof is the breaking of the minde.

Therefore when we care not to speak wel, and that we breake forth into the wicked and dissolute wordes, wee loose our soules: Thou shalt be condemned by thy wordes. The foolishe in talke shalbee * 1.33 beaten. The mouth of the foole is a present destruction. The tongue of the froward shalbe cut out. The euil mā is snared by the wicked∣nesse of his lippes. A wicked messenger falleth into euil. Also we de∣stroy as many as doe heare vs, so much as in vs lieth: Euil wordes, corrupt good manners. Faire wordes and sweete sayings, deceiue * 1.34 the heartes of the simple. Wee are heere then taught to bee atten∣tiue to heare those which speake wel and honestly: and also to ac∣custome ourselues to vse our tongues as wee ought. And because that the tongue should be guided after the disposition of the hearte, wee haue neede to aske a cleane heart, &c. According to Gods pro∣mise, * 1.35 I will powre vpon you cleane water, and wash you cleane, &c. In this sort the Lorde wil open our lippes, and our mouthes shal shewe foorth his praise.

5 A foole despiseth his fathers instruction: but he that re∣gardeth correction, is prudent.

We al naturally doe iudge that a childe ought to receiue the com∣mandements of his father, and to submit himselfe vnto his corre∣ction and chastening: otherwise hee is counted a foole, and with∣out discretion. And sith that our iudgement is such, and that wee woulde not bee counted fooles and without discretion, let vs heare our father who doeth teache vs & exhort vs to receiue his correcti∣ons. If wee wil doe this same as we ought, we must neither behold the earth, nor the worlde: but forasmuch as we haue one onely fa∣ther in heauen, wee ought for to lift vp our inwarde eyes thither: that is to say, our heartes and mindes, and to bee diligent too heare * 1.36 what it pleaseth him to commande vs, for to obey him, and patient∣ly to beare the corrections that hee shal sende vs. Yet neuerthelesse we shold not ceasse to submit ourselues vnto mē which haue supe∣rioritie, & authoritie ouer vs, which haue taken the charge to teach vs, to guide and rule vs, and haue power to chasten and correct vs: otherwise we should be fooles, as Solomon declareth, saying, A foole despiseth his fathers instruction. For al such worthie men

are our fathers, and for such ought we to esteeme them: as also the Scripture doeth attribute this name of father vnto them, because it hath pleased God to impart his honour and his power, and autho∣ritie vnto them. If then we wil not be disobedient vnto our fa∣ther, and be counted fooles, let vs not refuse the instruction of those fathers that God hath appointed for vs in this world: but let vs ho∣nour them, and yeelde vnto them obedience after the degree where∣in God hath placed them. Let children honour father and mother then. Let euery man be subiect vnto the higher powers: Giue vnto * 1.37 Caesar that which belongeth vnto Caesar. Let seruants obey their Maisters. Al these are fathers for the body, to whome we must obey and suffer chastisements, if wee wil auoide to be counted fooles, and to beare the name of discrete, prudent, and wise: as Solomon saith heere.

But hee that regardeth correction, is prudent. Now if God wil haue men to knowe our discretion and wisedome knowne by the obedience wee giue them, and by the pacience that wee haue to beare, and to suffer the corrections of suche fathers: by a more * 1.38 strong reason wee ought to submit vs vnto our heauenly father. For to obey him rightly, wee must heare and receiue his worde with al humblenesse, feare and reuerence, the which is declared vnto vs by the Ministers and Pastours of the Churche, who doe beget vs ther∣by so much as in them lyeth, when they doe preache the same vnto vs faithfully. But because the world is ful almost of an infinit nūber of those which name themselues fathers, but they are cruel, tyrants, murderers, and mankillers, not onely of their bodies, but also of their soules: as are the Pope and his mainteiners, Bishops, Priests, and Monkes: as are al Kings and Princes, which would haue their subiectes to doe homage vnto that Antichrist of Rome, by the ob∣seruation of their traditions and doctrines of men, the which leade men to perdition: we ought not to bee ready to receiue their instru∣ctions, nor obey their corrections, for then should wee be fooles, and vndiscrete: wee shoulde not haue the discretion and wisdome that our heauenly father demandeth of vs, when hee doeth admo∣nish vs by his sonne Iesus Christ our Lord, Take heed and beware * 1.39 of false Prophetes. &c. And by Saint Paule: but as fooles and vn∣discrete, wee should deserue to bee reproued as were the the folishe

Galathians. And albeit that wee must giue honour and obedience vnto Princes, though they were not faithful vnto God: yet if they command any thing which cannot be obserued without the disho∣nour * 1.40 of God, we must in no wise obey them, but rather tel them, It is better to obey God, than men.

6 The house of the righteous hath muche treasure: but in the reuenewes of the wicked there is trouble.

There is no man that desireth to bee poore, neither would that his family shoulde want any thing: and they which are needie are very glad when they finde an house furnished, and that they hope to receiue some helpe of that which they neede. Euen so there is none but desireth to haue enough for to mainteine himself in this world∣ly and temporall life. But al men knowe not how to gouerne themselues to come by it. The worldlings and carnal men say, That for to get great riches, and come to wealth, wee neede but turne our backe vnto God. And though they did not speake thus, yet wil they not ceasse to haue this opinion: as wee may knowe it, by the man∣ner and custome they vse to heape riches together. Although they labour to make themselues beleeue, and also woulde haue other to beleeue, that they are honest men, and that they would doe wrong to no man: And indeede for a certaine time, after the outward ap∣parance they wil florish and prosper, doing their thinges at pleasure. And for this cause the children of God are tempted to follow them, that they also may liue at ease. And therefore, that suche wayes are wicked and detestable before God, and also condemned in the con∣sciences of the wicked (for they knowe wel that they woulde take it in euil part, & would not willingly beare it, if any mā laboured to doe them wrong that they doe vnto their neighbors) for this cause wee are admonished not to enuie those which commit wickednes. By the course of the Psalme, wee may vnderstande that the meanes * 1.41 to attaine vnto abundance of riches, is to followe righteousnesse, that is, that in assuring ourselues of the goodnesse of God towards vs, wee might faithfully followe our vocation, in doing no wrong vnto our neighbours, but yeelding that which wee owe them, according as the worde of God doeth teache vs. So doing, we shall

haue our houses filled with plentie of goodes and shal quietly en∣ioye them, as God doeth promise in his lawe. Solomon in folowing of the lawe, hath promised such aboundance. But for to assure vs further, and to leade vs vnto righteousnes, he doeth now againe set * 1.42 the selfe same promise before vs, when he sayth. The house of the righteous hath much treasure. This sentence ought well to leade vs to follow righteousnes, without doubting whither Solomō sayth trueth or no. For albeit we see the righteous very often in outward sight & after mans iudgement, to suffer much pouertie, & to be very miserable, neuertheles according to the iudgement of the spirit their houses haue much treasure, because they haue ynough and are con∣tented, which is more woorth, and are of greater profit then all the riches of worldlinges and carnall men. Let vs then vnderstand that the greatnes of their substance doeth not stand in outward abun∣dance, but in that that they haue wherewith too sustaine them, and that they are readie to help their neighbours with that which they haue. And thus the needy ought to be glad to come to the houses of the righteous: for after as they haue neede, they will helpe their necessitie. Albeit then that we haue the rich men of the worlde in admiration, and that we proclaime them honest men, yet (as we may know by their kinde of doings) they are not righteous, and what a∣bundance of welth soeuer they haue, yet haue they not in their houses any great welth, seeing that for the greatest part of them they haue neuer ynough and doe feare lest the world should fayl them. If then we would haue ynough, contentation, and peace in our houses let vs studie vpon righteousnes and delight therein. For without it there is nothing but sorrowe and trouble, doubtfulnes and vnqui∣etnes, albeit that we labour to be merry and ioyfull when we think we haue yeerely rentes ynough and aboundant: Solomon doth sig∣nifie it saying, but in the reuenewes of the wicked there is trouble. The wicked doth not possesse that which he hath with a sound con∣science, for eyther he vseth deceit or rauening, or he hath neuer y∣nough, or he is vexed if his land doeth not profite and growe as hee would haue it, or if he spende more largely then hee woulde: and therefore he stampeth and fretteth eyther in body or mynde, or with both togeather, and hath no quienesse, but tormenteth him∣selfe,

and chideth and brauleth often with his housholde, or with his neighbours.

7 The lippes of the wise do spread abroade knowledge: but the hart of the foolish doeth not so.

We are so couetous of honour and glorie, that it grieueth vs at the heart to be counted fooles, though we bee naturally such, and cannot of ourselues become other. Contrarily, we are very glad when wee thinke that wee are counted wise, or that wee can make ourselues beleeue that we are so. And to mainteine vs in such repu∣tation wee apply ourselues to doe goodlie things outwardly, and which seeme to bee of great profit before the people, either for our¦selues, or for our neighbours. For seeing that men knowe not the thoughtes of man, but as by the effectes which are shewed out∣wardly, therefore we cannot bee counted wise of our neighbours, except that we set ourselues to do or speake some things, the which they may esteeme to proceede of wisedom after the sight of man & iudgement of the flesh. But commonly both we and they are decei∣ued in our estimation and iudgement: as we may now know, if we throughly consider what we were in thoughtes, words, and works, when we were in that horrible darkenesse of ignorance vnder the tyranny of the Pope. We thought then there was no wisedome in the world but there. The holie Ghost doth teach vs by Solomon to iudge otherwise: to witte, that they which imparte knowledge so largely as they can, and delight to make their neighbours partakers with them thereof, that it may fructifie, are wise, when hee sayth, The lips of the wise, &c. We cannot therefore boast ourselues to be wise, because we are not so, except wee bee liberal of our know∣ledge, and doe gladly imparte it according to the state whereunto God hath called vs, and are not enuious nor sory to see our neigh∣bours to profit with vs of our industrie, paine and labour, and that they get by our meanes some knowledge or any arte for to knowe howe to spende their tyme in the seruice of God and of their neigh∣bours, that they may not bee vnprofitable. But GOD must allowe our arte and occupation: for there is no knowledge, but that which God teacheth vs by his worde, and that he alloweth therby.

Except he become our teacher, and that he himselfe open the lippes of the wise for to spread abroade knowledge, the worlde must needs bee filled with ignorance: For the Lorde giueth wisedome, * 1.43 out of his mouth commeth knowledge and vnderstanding. Euen so although Solomon doth attribute the seede or spreading abroade of knowledge vnto the lippes, yet is it not to say that knowledge can∣not be imparted by no other meanes but by the lippes. True it is that the worde of God, out of which we learne al knowledge, is taught by the lippes, and that there is no knowledge but onely that which God teacheth, and that the chiefe and most necessarie parte of knowledge is communicated by the lippes of the Pastours and ministers of the Churche: but as they alone are not wise, euen so also they teache not themselues alone al knowledge. They which leade an holie and honest life occupying themselues faythfully in their estate & vocation for to helpe their neighbours at their need, do sowe knowledge, though they should speake neuer a word with their mouthes. Their manners and fashion of dooing, their studies and exercises do speake and teache: and so they shead and spread a∣broade knowledge according to the measure of the wisedome that God giueth them by his worde, after the which wee must order all, and must thereby guyde al things. And to do the same, the wise must speake: and it is for this cause why Solomon sayth that the lippes of the wise shal spread abrode knowledge. Heeretofore hee hath well shewed vs that knowledge may be opened & communicated other¦wise then by the lippes: Euery wise man wil worke by knowledge: * 1.44 but the mouth, the tongue and the lippes are the principal organes and instrumentes for to set it foorth, when they are moued of the hart therunto, which is the seale of knowledge, wisedom, & vnder∣standing. Solomon doth signifie it, whē he doth not simply say, The lippes shal spread abroade: but he saith, The lippes of the wise shall spread abrode. He doth signifie it againe, when against the lippes of the wise, he setteth the hart of fooles, saying, But the hart of the foolish doth not so. And it is asmuch as if he did say, forasmuch as the wise haue receiued, and doe receiue knowledge into their harts & minds, they do spread the same abrode by their lippes. But fooles do despise knowledge and instruction: and therfore their hart which is voide of knowledge, cannot leade the lips to spread abrode that

knowledge which they haue not: but they must declare and babble out follie whereof they be ful. For to teache the which follie, we need to spende much labour there about: wee do but to much learne it: for it is natural vnto al men. It is not so with knowledge: for the wise must labour much to teache it, as Solomon doeth signi∣fie heere, when hee compareth it vnto seede. For as the ploweman doth not sowe his good seede without paine and care, and yet after his trauell it doeth not al prosper: euen so although the wise be very careful to spread abrode knowledge, yet doeth it not prosper * 1.45 as it ought to do: experience teacheth it, and our Lord doth giue it wel to vnderstande. Let vs then vnderstande that Solomon compa∣ring knowledge vnto seede, doeth after a sorte accuse men of ingra∣titude, because they despise the liberalitie of the Lorde, which doth not spare to hide knowledge from them. The foolish doe not nowe take heede thereof, but heereafter they shal feele that they are not accused in vaine.

8 The Sacrifice of the wicked is abhomination to the Lorde: but the praier of the righteous is accep∣table vnto him.

Men haue at al times holden a certaine manner whereby they haue made profession that they had some kinde of religion, and that they woulde serue and honour God. And this hath not onely beene obserued of the good, but also of the wicked. But God neuer accep∣ted the seruice of the wicked: as hee shewed vnto Caine, and as * 1.46 wee may gather of the Scripture, when from the death of righteous. Abel, it speaketh not that any did serue God, vntil that it saith, That Seth had a sonne, &c. This is not to say that men tyl then did offer * 1.47 no sacrifices nor oblations, as a seruice vnto GOD: but that they were so corrupted, that God did not accept their seruice, and the multitude of the wicked caused that no man coulde easily discerne whether there were any Churche of God or no, tyl Enoch was borne. Euen so then wee may wel knowe that God allowed not the sacrifices of the wicked: as also hee hath shewed in the time of * 1.48 Moses, and hath likewise declared by his Prophetes. Wee haue nowe Solomon which doeth pronounce it plainely, when hee saith,

The Sacrifice of the wicked is abhomination vnto the Lorde. By Sacrifice, Solomon vnderstandeth whatsoeuer is doone outwardly * 1.49 for to serue God withal, which hath apparance of holinesse and re∣ligion, and which is ordeined of God for his honor, and for to make profession when one wil protest to bee of his people. Hee pro∣nounceth that al suche kinde of seruice is nothing worth, but to vexe and despite GOD, and to prouoke him to anger and wrath, when it is doone by the wicked which haue no feare nor reuerence of his word, nor beare any loue vnto their neighbors, though they labour to make themselues beleeue it, and woulde haue men beleeue that they are deuout and good Catholikes. Let the wicked there∣fore which haue no minde to amend their liues, but waxe obstinate and hardened in their malice, resorte vnto the Sermons, let them re∣ceiue the Supper of the Lorde, and let them doe outwardly al the workes of a Christian, yet doe they nothing but all abhomination before the Lorde. True it is that they shalbee greatly praised of those which know not their wickednesse, & shalbe esteemed more holy and deuout, than honest and good men: as also they labour to bee preferred before them. Solomon doth signifie it after a sorte, when hee doeth attribute to the wicked that they doe offer sacri∣fice: the which is a thing of greater apparance then is the praier which Solomon doeth attribute vnto the righteous, But the prai∣er of the righteous is aceptable vnto him. Wherein the faithful and children of God are warned to walke in righteousnesse, with∣out declining from it, and that in al their necessities they shoulde direct their praiers vnto God, not seeking to bee seene of men, and shoulde not bee troubled, though the seruice they doe vnto God, is not of such gret price before the world, as the goodly visour of the wicked. Yet notwithstanding let them bee greeued that the worlde iudgeth so wickedly: but as touching them, let them bee * 1.50 contented to bee assured that God doeth willingly heare them, for to grant vnto their petitions. Solomon doth giue vs this to vnder∣stād, when he saith, That their praier is acceptable vnto the Lord. When hee speaketh thus, hee sheweth vnto vs that they which are righteous in hearte, are neuer refused, but that God doth de∣light to helpe them in their necessities. Diuers Saints haue proued

it true: and amongest others, Dauid: I besought the Lorde, and he hearde mee. The Lorde saith, To him wil I looke, euen to him that is poore, and of a contrite spirite, and trembleth at my wordes. Like∣wise * 1.51 we may heere learne, that for to be assured that our praiers are acceptable vnto the Lorde, wee must haue testimonie in our heartes that wee truely hate wickednesse, and that righteousnesse doeth please vs: Wel beloued brethren, if our heart condemne vs not, * 1.52 then haue wee boldnesse towardes God, And whatsoeuer we aske, we receiue of him. But what righteousnes soeuer is in vs, yet doeth it not deserue to be heard. When God heareth vs in our righteous∣nesse, it is of his only pleasure, and good wil that he beareth towards vs: as Solomon doeth signifie by the worde which is interpreted acceptable vnto him. Wherein the faithful ought greatly to bee comforted, when they vnderstande that they are in fauour with the Lorde, which oweth them naught, nor yet standeth bounde vnto them for any thing. For the good wil hee beareth them, is not to do them good onely in this worlde, but to saue them eternally: as the righteous by their praiers tend chiefly therevnto, knowing that the worlde passeth away. And forasmuch as the Papistes doe cal their Masse a Sacrifice, they may see heere that when it is celebrated by the wicked, that it is nothing els but abhomination to the Lorde: and so it is then of no profite: the which is against their foolish opi∣nion: to wit, that their masse celebrated by a wicked Prieste, is of as great efficacie as if it were saide by a good. But forasmuch as the good doe not allowe stincking and abhominable idolatrie, therefore it followeth that all they which celebrate the Masse, are nothing worth: for it is the most wicked idolatrie that euer was inuented in the worlde.

9 The way of the wicked is abhomination vnto the Lorde: but hee loueth him that followeth righteousnesse.

Forasmuch as we doe al naturally consent and agree that God which is true must bee honoured, therefore wee must take heede from allowing that hee shoulde bee falsified and proued a lyar: as it semeth reasonable to al men, except they bee out of their wittes, past shame, and altogether possessed of the Deuil. But albeit that we cōfesse that it is very reasonable & that it should be too great wic∣kednes for to belie god, yet diuers of those which wil speak so for to

shewe themselues wise and very zelous of the honour of God, will wel allowe the manners, fashions, and trades of the wicked, their counsels, enterprises and threatenings: as they shew when they pro∣nounce them to be honest men: the which is to make God a lyar, who declareth vnto vs that hee reiecteth and forsaketh, & counteth whatsoeuer the wicked doe take in hande for wickednesse, though it haue a goodly shew of righteousnesse, vprightnesse and reason. He doth lo pronoūce it by Solomon, saying, The way of the wicked is abhomination vnto the Lorde. When hee attributeth way vnto the wicked, hee doeth yeeld vnto our rudenesse, & speaketh after an humane and carnal sense: for truely the wicked doe holde no way, but the same of perdition. And it is not without cause that hee speaketh thus: for albeit that the threateninges and doinges of the wicked haue some kinde of reason, and that it seemeth they are zea∣lous of righteousnesse & equitie, neuerthelesse as they are wicked, euen so doe they walke in wickednesse, the which is their way. So∣lomon doeth shew it wel, when against way, hee setteth righteous∣nesse, saying, But he loueth him that followeth righteousnesse. We wil heare take iustice, for the manners and trade of life of the righteous, which desire nothing but to yeelde to euery one his du∣tie, as they are bounde by the worde of God. But because that such righteousnesse proceedeth from an heart purified by faith, the Lorde loueth him that followeth him, and which laboureth to con∣forme himselfe vnto his God: for the worde of the Lorde is true, * 1.53 and al his workes are faithful. Hee loueth righteousnesse & iudge∣ment, &c. For the righteous Lorde loueth righteousnesse: his countenance wil behold the thing that is iust. Let vs therefore fol∣lowe righteousnesse, the which is not to frame ourselues after this worlde. For the wil of God is the onely rule of perfect righteousnes. And let vs diligently thinke with ourselues, that it is no smal grace * 1.54 to bee beloued of the Lord: and contrarily, that it is a thing great∣ly to be feared, for to bee abhorred of him. For God loueth not the righteous for one time onely: but hee continueth to loue them: as Solomon doeth somewhat signifie by the Verbe of the Futuretence which he vseth. And the Lord shal shew them this im∣mutable loue, when he shal giue them the eternal possession of the heauenly kingdome. He hath loued thē before the foūdation of the

worlde was laide, wherevpon it followeth that hee wil alwaies loue them, for hee is vnchangeable. The giftes and calling of God are without repentance. And forasmuch as he hath loued vs before the * 1.55 foundation, therefore it followeth wel that it is not for our righte∣ousnesse, but of his onely grace and goodnesse, and for the loue of Christe, in whome hee loueth vs. Wee are not more worthie then the ••••ildren of Israel, to whome Moses saith, Because he hath loued * 1.56 thy fathers, and hath chosen their seede after them, he hath brought thee out of Egypt. The Lorde thy God hath chosen thee to bee a people for himselfe: doe not thinke in thine hearte, &c. The Lorde for my righteousnesse hath brought mee into this lande. Also our following of righteousnesse is neuer suche, that it can deserue the loue of God. For albeit that in folowing righteousnesse we doe giue a certaine witnesse that wee loue God, yet is it not to say, that thereby wee can binde God to loue vs: but of his grace and goodnes hepreuenteth vs. And thus, forasmuch as God for the loue that hee beareth vs, doeth make vs to folowe righteousnesse, to loue him, and to loue his worke in vs, and doeth accept it, and giue vnto it a rewarde of his grace and liberalitie, and not that hee oweth, * 1.57 neither that hee can owe any thing to him that followeth righte∣ousnesse: but the loue which hee beareth to them that followe righteousnesse, is but a continuation of the same, which was before the foundation of the worlde. This perseuerance and continuation of loue ought to bee a spurre to make vs not to walke, but to runne * 1.58 in the path of righteousnesse. And also the life and conuersation of a Christian is compared vnto a course or rase in running.

10 Instruction is euill to him that forsaketh the way: and he that hateth correction, shall die.

Solomon hath often spoken of instruction, in exhorting vs to receiue it, by praysing them which receiue and keepe it, in complai∣ning also of them which reiect it, blaming and threatening them. And then and there wee haue declared that instruction consisteth in doctrine, in exhortations, reprehensions, admonitions, corrections, threateninges, punishments and chastisements: which are thinges very profitable and necessary for men, after the conuersation they

leade, and as they are disposed: and therefore they ought to counted good, when they are applied vnto vs by the wise which can tel how to vse them, not after our fantasie, but as they see is needeful for vs. Neuerthelesse there is almost no man but is greeued, as expe∣rience doth teach vs by the great number of rebels, whereof the worlde is ful. Solomon also doeth shewe it, when he saith, Instru∣ction is euill to him that forsaketh the way. Forasmuch as hee which forsaketh the way, doeth finde instruction euil, and doth not like of it, it followeth therefore that it doeth naturally displease all: for there is none but leueth and forsaketh the way when hee is gui∣ded after the corruption of his nature, the which bringeth and lea∣deth vs to thinke and consider of ourselues great thinges, and to make vs beleeue that wee are wise enough, to rule and gouerne our¦selues, without hauing need of instruction, & we think that we are wronged if any man medle to shewe, or correct, and reproue vs: and doe hate those which labour to bring vs the right way by exhortati∣ons, and instructions, by corrections and threatenings. Thus do∣ing wee stande in a poore state, and in great peril: and if God by his grace and goodnesse did not withdrawe vs, and set vs againe in the way that hee sheweth vs by his worde, wee goe vnto death. For he that hateth correction, shal die, euen eternal death. Wherefore we must change our nature, or rather that God woulde change it in vs: for of ourselues wee cannot: and shoulde take suche heede to our¦selues that we should not forsake his way wherein the Lord hath set vs and dayly doth set vs by his word. Otherwise we should be af∣flicted as were the people of Israel, and shoulde finde instruction e∣uil, and hate correction, and therefore wee should die: as Solomon doth threaten vs therewith.

11 Hell and destruction are before the Lorde: howe muche more the heartes of the sonnes of men?

When the wicked doe follow any cause which is not good, they labour by al meanes that possibly they can to abuse the iudges, and to cause them to finde theirs to be good, either by subtil inuentiōs, and great heapes of rowling wordes, either by giftes or presents, or by importunate praiers that they cause their friendes & kinsmen to make for them: & if they can by any meanes, they wil work that the

iudges shal not know their wrong matter, and shal not see the iniu∣tie that they labour to doe vnto their neighbor. And if they behaue thēselues vnfaithfully towardes the earthly iudges, they thinke and say much more euil of God. For forasmuch as they see not God be∣fore thē, and that he doth not punish them incontinently for their wronges, iniuries, and violences, they thinke that God maketh no account of those whom they doe wrong vnto, and that he hath for∣saken them, or that he seeth not what they doe, or els that there is no God. The Scripture doth giue vs witnesse that such are the affe∣ctions and thoughts of the wicked: But I am a worme, and no man. * 1.59 &c. They, which see me, laugh me to scorne. He trusted in God that he would deliuer him. Againe, For mine enimies speak against me, & they that lay waite for my soule, take their counsel together, saying: God hath forsaken him, persecute him, & take him, for there is none to deliuer him. He hath saide in his heart, tush, God hath forgot∣ten, &c. And yet they say, tush, the Lorde shal not see: neither shall the God of Iacob regarde it. The foole hath said in his heart, there is no God. Likewise when the good and innocent bee afflicted and persecuted, either in their goods, or in their persons, without desert at their enimies handes, and that the euil which is wrought against them is great and of long continuance in their iudgement, and that they see not how they shal escape out of it, they thinke that God is departed frō thē, & hath forsaken thē, or that he knoweth not their innocencie, & maketh no count to defend thē, & to mainteine their good cause. We may see this same by the cōplaintes that the Saints do make in the scripture, Why stādest thou so far off, O Lord, & hi∣dest thy face in the needful time of trouble? How long wilt thou for∣get * 1.60 me (O Lorde) for euer: How long wilt thou hide thy face from mee? Vp Lorde, why sleepest thou? awake and bee not absent from vs for euer. Loe these are vngodly, these prosper in the worlde, and these haue riches in possession: and I haue saide, then haue I clean∣sed my heart in vaine, and washed my handes in innocencie. Behold the blasphemies which the wicked doe maliciously & against their consciences, vse against the Lorde: and also the complaints that the Saints make by the infirmitie of their fleshe. Nowe for to repell and put bake the blasphemies of the wicked, & to withstande the com∣plaints of the righteous and innocent: for to shewe the wicked that

they can neither speake nor thinke so secretely but that God seeth and knoweth wholy for to yeeld vnto them as their malice hath de∣serued: and for to make the righteous to vnderstand that God is not ignorant of their innocencie and integritie of their heartes, and that according thereto hee wil recompence them: Solomon saith, Hell and destruction are before the Lorde, &c. Or, the gulfe and bottomelesse pit. Hee doeth teache vs heere that there is no∣thing hid so deepely, that God seeth not clearely and plainely: as al∣so Dauid doeth shewe vs. We must not wonder at this for to doubt * 1.61 thereof, seeing that it is he who hath created al things, and disposed al, who hath placed euery thing as it pleased him: hee ruleth al, and al thinges are guided by his prouidence, and there is nothing that can remoue from his place, except he commande it. I am the Lord, and there is no God besides mee. And therefore, the wicked are rightly reproued. Take heede yee vnwise among the people: O yee * 1.62 fooles, when wil yee vnderstande? Hee that planted the care, shal hee not heare? or hee that made the eie, shal he not see? And there∣fore, let this present sentence serue to leade vs to thinke carefully that wee are continually before the Lorde: and so consequently to make vs walke in feare and obedience, as good children ought to doe, in the presence of their fathers. And in this feare let vs assure ourselues that wee shal neuer want, seeing that the eies of our fa∣ther are alwaies vpon vs.

12 A scorner loueth not him that rebuketh him, neither wil he goe vnto the wise.

Solomon heere shortly describeth what the scorners are: to wit, that they take not in good part, to bee either disprooued, or rebuked: but doe refuse al correction, and doe hate them which re∣proue thē. For sith that betwene hatred & loue, there is no meane, it must needes followe that they hate those whome they loue not. For further to expresse this hatred, and for to shewe that they doe wrongfully hate those which reproue them, hee saith, That the scorner wil not goe vnto the wise. In this worde will not goe, hee sheweth that the scorners doe withdrawe themselues so farre as * 1.63 they can, and wil not hearken diligently vnto the counselles of those which reprooue them: as hee hath declared more at large.

In this worde goeth not, or, wil not goe, wee may see the hatred to be expressed: for if they did not hate them which reprooue them, they would goe vnto them not with their corporal feete onley, but chiefly would runne vnto them, with their minde and affectiō, and would yeeld their heartes and mindes attentiue vnto their wisdom for to be partakers thereof, and would not so diligently and so ear∣nestly persecute the rebukers whome Solomon calleth wise. And thus they goe but too much with their bodies vnto the wise. Nei∣ther is it of this kinde of going that Solomon speaketh, albeit, wee must seeke the companie & acquaintance of the wise, for to receiue instruction of them. And forasmuch as the scorners doe hate those which doe reprooue them, it foloweth, they are murtherers. Here∣vpon * 1.64 we may knowe, that scorning and mockerie is a great wicked∣nesse, and that the scorners are most wicked, and that the gallowes of hel is prepared for suche, as for wicked murtherers: though they bragge to be honest men. Nowe that they doe wrongfully & with∣out cause hate those which rebuke them, Solomon doeth shewe it, when hee calleth the rebukers, wise: for sith they are wise, they take diligent heede from hurting of any man: but they labour to speake by wisedome, that they may profite their neighbours. But we might demaund howe Solomon doth here attribute wisdome vnto those * 1.65 which rebuke scorners: seeing that he, hauing declared what trou∣ble happeneth to him which correcteth the scorner, doeth forbid to rebuke the scorner. For if it were wisely done to rebuke, he would not forbid it. For to absolute this, wee must runne vnto the expositi∣on of these two sentences. Wee may also say, that Solomon doeth not here declare how the wise ought to behaue themselues towards the scorners: but he sheweth what affections and desires the scor∣ners haue against the wise, and whereby we might know a man to be a scorner: to wit, when he sheweth himselfe euil affectioned to∣wardes them which labour to amend him, and that hee doeth de∣spise and not vse their companie to be instructed by them. Wherein we see that wee may rebuke the Nicodemites of scorning: for they loue not those which rebuke them, for their dissembling against their consciences: and also resort not to the companie of the faith∣ful, where God is purely and freely serued: they beleeus they are wise enough, and regard not to goe vnto the wise whom God hath

ordeined Pastours & Doctors of his Church, for to vtter faithfully true wisdome, and to teach it vnto his people, by admonishing, dis∣proouing, rebuking, and threatening. And if the Nicodemites ought to be rebuked of scorning, by a more strong reason ought they to be rebuked, which by the grace of God haue had wisemen sent vnto them for to instruct them, & yet, to the great contempt of the Go∣spel, and of those which preach it, do wallow in al dissolution: so that the more they are rebuked, the more they doe them. These mockers here, if they heare that we do cal ourselues wise, wil mocke & laugh therat, saying, That we presume much of ourselues, & in scorning-wise, wil say, Behold our wise men. But we wil answere therto, that it is God which calleth vs wise. Likewise S. Paule forbeareth not to cal himselfe wise: and saith, that he speaketh wisedome: hee saieth * 1.66 also that he teacheth euerie man in al wisedome. Now we haue the selfe same office which Saint Paule had, and wee can not teach wise∣dome except we be wise, not of ourselues, but by the spirit of God. Notwithstanding, wee doe not so attribute wisedome to ourselues, that nothing more may bee added: but wee confesse that wee haue neede of daily encrease in the same.

13 A ioyful heart maketh a chearful countenance: but by the sorow of the heart the minde is heauie.

We are very glad whē our neighbors do beare vs a louing coun∣tenance: and if we loue them truely, we desire to shewe them a me∣rie looke, because we would not grieue them. Now forasmuch as a ioyful heart (as Solomon saieth) maketh a chearful countenance: it foloweth therefore first of al, that wee ought to labour to cheare vp our neighbours, not after a worldly and carnal maner, which wil vse pleasant tales, foolish toyes, and vaine flatterings, lyes, and slan∣deringes for to passe away the time with as naughtie people as them¦selues. But we wil endeuoure to make them glad, in not doing them wrong, and procuring their wealth towardes God, so muche as we can to the vttermost of our power: and chiefly their spiritual wealth: for there is no true ioye in the heart, without this spiritual wealth. The ambitious, auaritious, whoremongers, theeues, gluttons, and al dissolute persons will reioyce when they haue all that they can

wishe and desire: but they can not haue a ioyful heart, as they well shewe by their grutching and murmuring, and dispightfulnes that they make: albeit that oftentimes they force themselues to laugh with open throte, and to take al the pleasures that possibly they can: neuerthelesse by other actes and words, & by other gestures, which partly come from the face, they shewe that they haue no inwarde ioye, when their countenance sheweth it not. For the face of man is al that is shewed outwardly: for the word which Solomon vseth, standeth alwayes plural, and commeth of a verbe which signifieth to beholde, and so signifieth whatsoeuer is seene in man. Nowe in the worldly & carnal men, a man may see many things which are ney∣ther faire, good, nor pleasant, though they be laughed at: wherevpō it foloweth, that they haue no merie hearts. And also their laughing lyeth not but only in dissolutions, intisements, filthines & vnclean∣nes: and in these things consisteth the ioy of the world. But the true ioy standeth in the holy Ghost: as Iesus Christ doth wel shew, whē * 1.67 he calleth him the Comforter. And not without cause: for there is none that truly can touch our harts but he, & we cānot but by him reioyce in God: as the scripture doth teach vs, & admonisheth vs so to do. Secondly it foloweth, of this sentence, that if for the loue that * 1.68 we beare to our neighbors, wee desire to shew thē a chearful coun∣tenance, we must haue a chearful heart, not with worldly and carnal ioy, but spiritual & diuine, as belongeth vnto the children of God. The which we shal enioy, if whatsoeuer happen vnto us, we be cō∣tented & take it in good part as cōming from the hand of God, be∣ing assured that he loueth vs, & that hee sendeth vs nothing but is expedient for vs: & that knowing it, we yeeld him thanks therfore, and sing him praises, and run vnto him in al our necessities. Such ioy shal garnishe our faces, and make vs acceptable vnto God, and our neighbors, which know and loue the trueth, wil thinke vs faire and pleasant. Those men & women therfore which would haue shining * 1.69 faces, let them not seeke to paint, nor to deck thēselues after the fa∣shion and trade of the worlde, but let them labour to reioyce theyr heartes in the Lorde. The which they shal doe, if they set all theyr delight in his word: so that they may say, with Dauid, I reioyce at thy word, as one that findeth great spoiles. This is the ioy & beau∣tie whereof Solomon speaketh, when he saieth, A ioyful heart.

For let vs not thinke that hee woulde teache either men or women * 1.70 howe they should trimme vp their faces: there is none but is natu∣rally too cunning a workman therein. Let vs folowe this ioye, and shunne the worldly, the which bringeth nothing but sorow & tro∣ble: as they that desire it themselues, doe feele it and confesse it: for they say, For one pleasure, a thousande displeasures or sorows. Now if we be greeued, we can not haue a merie and ioyful face: as Solo∣mon * 1.71 doeth signifie, saying, But by the sorrowe of the hearte the minde is heauie. For sith that by the heart and minde, the bodie is guided and ruled, and that there is no outwarde disposition in the bodie, but commeth from within, it foloweth verie wel, that man can not shewe a louing face, when he is inwardly troubled and grie∣ued, vnlesse he counterfaite and disguise himselfe. But yet finally, it can not be but that he must needs shew what he hath in his hart, and that his fainednesse wil not declare: for the hypocrite and dis∣sembling man is so inconstant, that he cannot alwayes hold one state and one purpose. But albeit that Solomon against a good and holie * 1.72 ioye, doeth set sorowe and heauinesse, yet it is not to say, that al so∣rowe is euil, nor that it maketh man to haue an euil countenance, nor that wee must flye al sorow. Saint Paule doeth teach vs so.

14 The hart of him that hath vnderstanding, seeketh know∣ledge: but the mouth of the foole is fed with foolish∣nesse.

Wee doe not gladly suffer ourselues to be called fooles, neither do we desire to be counted such, but we are glad whē we are coun∣ted wise, learned, and discreete: and this is also a great delight vnto vs when wee can knowe that our wisedome answereth vnto the e∣stimation, and that we are truely such as wee desire to be esteemed, and that wee can giue token and proofe thereof to our neighbours. Now for to come by such knowledge, and to giue such a significati∣on, we must not folowe the worldly and carnal people, the supersti∣tious and idolaters, the ambitious and proude: whereof some doe thinke themselues to bee verie wise and discreete, when they haue wit, and cunning to guide wel their particular affaires, and to make their temporal gaine, though it be to the hurt & detriment of their

neighbours. Some wil attribute wisedome and discretion to them¦selues, when they shal folow their owne fantasies and good intents, and that they shal labour to shewe themselues verie zealous of the honour of God, though they doe cleane contrarie vnto his worde. Other some will thinke themselues wel learned, when they can so worke that the world may wonder at them, and honour them, and can finde the meanes to haue credite, and to bee in authoritie and to beare rule. But wee shall then haue certaine know∣ledge to be wise, and shal giue true signes therof, when we shal haue al our affection set to driue al ignoraunce from vs, and to giue our¦selues vnto the pure worde of God, that we may learne perfectly to gouerne ourselues thereafter. Solomon doeth thus pronounce it, when he saith, The heart of him that hath vnderstanding, &c. For this only word is our wisdome & our knowledge. Without it there is nothing but foolishnes, ignorance, darknes & blindnesse: albeit that in sight & outward maner of doings, there seemeth to be great wisdome without this word. But as alreadie hath bin handeled not long agone, there is neither wisdom, nor knowledge, but that which the Lord giueth from his mouth, the which he giueth and imparteth by the wise, which are his instruments. It is the word of God which is the true foode of our soules, seeing that by it, & in it, Iesus Christ * 1.73 doeth giue himself vnto vs with al his goodnes, euen hee which is the bread of life. And although that man is not wise, except his hart be armed with this knowledge, & that it seemeth we haue no need to seeke for that which wee alreadie possesse: neuertheles because we neuer haue such perfect knowledge as were necessarie, and that * 1.74 wee haue neede of increase, therefore the heart of the wise seeketh knowledge, vntil that he come vnto the measure of the full age of Christ: whose disciples & schollers we must be, and to learne of him so long as we liue. If in this wise wee seeke knowledge, wee shall finde it. Let vs not then be like vnto those which are full of ser∣mons before they haue throughly tasted them. For if they had wel * 1.75 tasted thē, they would desire them more: seeing that it is so delicate and daintie meate, and doeth neuer grieue nor wearie the children of God, but doe so long as they liue earnestly desire it: though they haue the same abundantly, but doe neuer cease to adde knowledge vpon knowledge: and as they abound in knowledge, and that they haue their hearts wel fenced, euen so do they gladly talke therof, for

to make their neighbours partakers of the same. For they which are truely wise and learned, haue no straight and close hearts, for to re∣teine knowledge with themselues, but large and open for to spread and distribute the same with their mouthes. Solomon doeth signifie this same after a sort, when against the heart of the wise, hee setteth the mouth of fooles: and against seeking of knowledge, hee setteth to be satisfied or fed with foolishnes. It is as much as if he did say, Euen as the wise with al the desire of his heart doeth giue himselfe vnto knowledge, doeth delight and feedeth himselfe with the same in communicating and opening of it: euen so the fooles giue their heartes vnto foolishnesse: as it is manifest, when they haue theyr mouthes filled therwith, that they neuer cease for to babble out the same. Nowe wee are al of such nature, and can be no better of ourselues. Wherfore we haue need to pray vnto God, that it may please him to change euerie one of vs according to the state wherin we are placed, and that he would giue vs an heart to s••eke knowledge, that our mouthes or our faces be not fed with follie: that is to say, that we take al our pleasure and pastime in things contrarie vnto know∣ledge. For after the common maner of speaking, To feede himselfe with any thing, is to be giuen thereunto, and to haue therin his de∣light, and to spende therein his time. And it is not without cause, that some doe so speake: for there is nothing in this worlde that some had rather do, then to eate and to drinke: as experience tea∣ceth when they will forsake al kinde of work for to goe to it. Wher∣in the children of God ought to learne to be shamefast if they bee not desirous to be fed with knowledge.

15 All the dayes of the afflicted are euill: but a good con∣science is a continuall feast.

Prosperitie is a state that al desire: and contrarily, there is none but wil auoide himselfe from miserie, so much as hee possibly can: but it is not giuen vnto al to enioy their desires, and some forsake that which they desire: and some yl handeled & persecuted of their neighbours, either in their good name, or in their bodies, or in their friendes. If they bee infidels and vnpatient, not knowing that God (who is iust & merciful) doth send them these torments & paines, they feele not this euil only without, but also they tormēt thēselues

within: and so they haue no prosperitie, neither in their owne o∣pinion, nor iudgement of the world. And in this sort is fulfilled in them that which Solomon pronounceth, that All the dayes of the afflicted are euill: that is to say, haue no good time, but lyueth, or rather pineth away with miserie and calamitie. But if they which are persecuted and tormented, or to whome there hap∣peneth any euill without the helpe of men, are faythfull men, and knowing that it is God which sendeth the affliction, from whom so euer it commeth, doe beare it patiently, and aske of the Lorde, that it may please him to maynteine, strengthen, and comfort them: al∣beit that such men (in the estimation of the worlde, and after the sense of the flesh) haue nothing but euill dayes. For what strength, constancie and boldnes soeuer the faythfull haue in their miserie and calamitie, yet they are not insensible: otherwise they shoulde haue no neede of patience, seeing they could suffer none: Euen so is pati∣ence begotten of tribulation: and the scripture exhorteth none vn∣to * 1.76 patiēce, but such as suffer. Albeit (I say) that after the outward ap¦pearance and feeling of the fleshe their dayes are euill, and haue no prosperitie, yet are they happy before God, both in their consciences and minds they haue more quietnes and rest, then haue they which count themselues most happie of the worlde, and so their dayes are not euill, though they be afflicted and suffer much. Notwithstanding wee doe not falsifie Solomon, for he speaketh chiefely of the affli∣cted, which neither can nor will beare affliction patiently, and spea∣keth after the iudgement of the world which sometimes faileth, and after the sense of the flesh which the faythfull resist, and by the help and grace of God doe ouercome it. And forasmuch as they be of good courage, they cease not euen in the middest of afflicton, how hard and sharpe soeuer they be, to be merry, as if they remained stil at a feast and banquet alwayes to make good cheere. Solomon doth signifie it, saying, But a good conscience is a continuall feast. God * 1.77 doeth exhort vs in diuers places, to be of good courage, and doeth also set foorth himselfe as an example, and doeth pronounce vs bles∣sed, if we endure patiently. The Apostles likewise thought them∣blessed, and went ioyfully before the Consistorie, because they were counted woorthie of this honour, too suffer reproche for the name of Iesus Christe. Their dayes then were not

al euil, but only in the iudgement of the world, which thought them to be cursed, and in the feeling of the flesh, which is alwayes weake and euil. Therfore if we wil auoide & shun euil dayes, and to be me∣rie, * 1.78 and to be in a continual feast, let vs not vex ourselues, what ad∣uersitie soeuer happen vnto vs: but let vs take a good stomake, re∣ioysing * 1.79 in the Lord: as we are admonished, Dearely beloued bre∣thren, thinke it not straunge, concerning the fierie trial, which is a∣mong you to prooue you, as though some strange thing were come vnto you. Let vs note further, that al dayes are the good creatures of God, and there is none euil in them, but they are called good or euil, according to that which happeneth in them, & after that which is either done or suffred in them. Iacob calleth the dayes of his life euil, because he had suffered much euil. And they are called euil be∣cause of the slanders and corruptions, which are done in them. And the times are called dangerous. The euil then is not in the dayes, but in the persons which are in them. And so, it is by accident that they are euil, and not by nature. As touching the rest, as carnall men doe thinke themselues to haue a merie time, when they see the table alwayes couered and beset with good meat, and that they haue a good stomake to eate and drinke, and haue their desire: euen so when we haue a good heart, what thing soeuer happen vs, we haue the continual feast of Gods grace, whereby we are mainteined, and * 1.80 doe neuer want, and also shal neuer want. This grace is wel compa∣red vnto a feast, when we are al called to drinke and to eate.

16 Better is a little with the feare of the Lord, then great treasure, and trouble therewith.

Wee desire al that good should happen vnto vs, and do la∣bour to bring our good into better: but for to haue either good, or to attaine vnto betternes, al doe not knowe the right way therevn∣to. Forasmuche as sometimes alreadie it hath bene alledged, it see∣meth vnto many, for to get riches, and to liue at pleasure, we neede but to turne our backes vnto God, not to reuerence his word, nor to set by our neighbours, nor to care whither any doe them wrong or no, prouided that wee gaine something, and gather riches toge∣ther, that we may haue enough to make good cheare withal, and

to bee at our ease and to reioyce. But albeeit it happeneth that such men haue ynough, and that they seeme to liue pros∣perously and without hardnesse: and also that they labour to put away from them al heauinesse, striuing to make themselues beleeue that they are without danger, and that no hurt can happen vnto them, yet haue they neuer stedfast assurance, but doe tremble and are troubled: for their conscience doeth reprooue them, although they bee without true repentance and healthful so∣rowe. They feare theeues also, chances and yll fortunes: as through infidelitie and ignorance they attribute whatsoeuer doeth happen vnto them, vnto fortune, when they come vnlooked for. It seemeth vnto the worlde that such men doe holde the waye to get riches, and to attaine the better: and contrarily, that they are vnhappie and faintharted, which fearing to offende GOD, doe not giue themselues to gather by the hurte of their neigh∣bours, but are contented with that litle which they possesse iustly. Beholde the iudgement of the world and of the flesh: but the holy Ghost iudgeth cleane otherwise, saying,

Better is a little with the feare of the Lorde, then great trea∣sure, &c. Now as it is the iudgement of the holy Ghost, euen so must hee make vs to vnderstande it, and to consent thereunto. For naturally it doeth grieue vs to haue but a litle, and wee make but smal account of the feare of the Lorde, because wee see him not, and knowe not what his feare is. I say that wee are naturally thus * 1.81 disposed: but if by the reading of the scriptures and resorting vn∣to sermons wee bee diligent to learne wisedome, wee shal vnder∣stande the feare of the Lorde. And once hauing this feare, which is a reuerence that leadeth vs to giue a willing obedience vnto the woorde of our God, and to assure vs of his goodnesse towards vs, the which wee shal possesse howe litle soeuer it bee, and shalbee more profitable vnto vs, then are the great riches vnto the wicked. * 1.82 A smal thing that the righteous hath, is better then greate riches of the vngodly. Nowe that in the feare of the Lorde there is assu∣rance, Solomon doeth plainly pronounce it. And he doth here som∣what signifie it, when against the feare of the Lorde, hee setteth * 1.83 trouble: for where trouble and vexation is, and where there is no

rest, there can bee no safetie, rest, nor peace. Wherevpon it doeth rightly folowe, that they which haue the feare of the Lorde are hap∣pie, though they haue but a little: & the wicked are cursed, though they winne al the worlde. And as they which feare God are happie and blessed, not only presently, but also in the worlde to come (for they are the housholde folkes and children of God: whereupon it foloweth that they shal inherite the kingdome euerlasting:) the wicked likewise who are not without feare, not of God, but of pre∣sent aduersitie, and of tormentes in time to come (as is signified by the trouble) are cursed euen nowe, though they possesse greate riches, sith that it is with trouble. And shalbee cursed also in tyme to come. For what profiteth it a man to gaine al the worlde, and to loose his owne soule? And also sith that trouble is set against the * 1.84 feare of the Lorde, it foloweth that where it is, there they are in danger of their soules, seeing that the promises of God doe belong only vnto them that feare him, and not to them which are troubled and grieued for that which happeneth in this worlde, without loo∣king to amende. And forasmuch as the promises of God, which are vnfallible, belong vnto them which feare him, it foloweth againe that there is safetie in the feare of the Lorde: and contrarily, that they cannot be but in dout & distrust where it is not. For to make our profite then of this sentence, let the feare of the Lorde bee our * 1.85 treasure, contenting ourselues with a little, auoyding couetousnes: after the admonitions of our Lorde, and of the Apostle.

17 Better is a dinner of greene herbes where loue is, then astalled oxe, and hatred therewith.

Eueryman commonly desireth to make good cheere, and to liue merily: and to doe the same, it seemeth to them which are gi∣uen to their mouthes and subiect to their bellies, that they neede no more but to haue the table throughly furnished with a num∣ber of dishes, and good wyne, and to eate and to drinke til they burst, without caring howe they with whome they eate and drinke are affectionate towardes them, nor what loue they beare to them which lay the table, or for whom they spread the table. It is ynough

for them to satisfie their bellie, and to deuour and swil at their plea∣sure, so beastly are they. But Solomon doeth shewe vs that the greate cheere consisteth not in the abundance of dainty meates, nor of strong and sweete wines, and that answereth and pleaseth the pallate of the mouth: for hee saith,

Better is a dinner of greene herbes, &c. By the dinner of herbes, hee meaneth a meale that is easily and soone made readie, & which standeth not of many dishes, nor of greate cost: but that is simple, light, and shewing sobrietie and temperancie. Solomon maketh a great account of such a meale, if they which eate it are friends to∣gether. Friendship then is the sauce which maketh the meate good: and not only this, but also it is the rule after the which al our works ought to be wrought, otherwise they are nothing worth. Solomon * 1.86 (I say) doth highly praise such a dinner or meale, that he doeth pre∣ferre it before great, sumptuouse and delicate bankettes, which are holden amongst men which loue not togither, but doe hate one an other. These great bankets are signified by the fat oxe. Nowe albeit hee speaketh this, preferring a smal thing with loue vnto very great things which are vsed with hatred: let vs not thinke that he would make vs Charterhouse monkes, and to forbid vs the vse of meates, the which are al good: but he sheweth vs the excellencie and power of friendship, which maketh that which is smally accounted of, and which seemeth to be vile and contemptible in respect of other nou∣rishments, to be highly esteemed. Contrarily, hee sheweth vs what filthinesse and wickednes there is in hatred, when for that the good meates & sanctified vnto our vse, are lesse praised then they that are almost of no price, if we make comparison betwene them, and that wee looke vnto the common estimation and sale that is made of them: and likewise of what nourishment and substance the one is in respect of the other. And also (as the Phisitions doe say) herbes doe not nourishe a man. Wee are therefore exhorted to abhorre and fly hatred: and are admonished to keepe vs from them which hate vs: for before that we be wel reconciled, their company and con∣uersation * 1.87 is very dangerous. Righteous Abel hath wel felt it. So did Ioseph who was hated of his brethren. Likewise, Amnon. We are also exhorted greatly to esteeme friendship, and to seeke it with al men: as our Lorde teacheth vs so to doe, and Saint Paule.

And are admonished to liue soberly with those which loue vs, so that our friendship ought not to cause vs to exceede in cost, as doe the worldly and carnal men: nor yet so to passe measure that wee shoulde take leaue and licence to giue ourselues vnto al intempe∣rancie & superfluitie. Let vs vnderstand therfore that we are taught to folowe sobrietie and temperancie, and to abstaine from making or vsing of greate and superfluous bankets, for to mainteine the which, some dispende outragiously, in forgetting of the poore, and despising them: as we haue an example thereof in S. Luke: and we see it dayly through the worlde, that they which either make or * 1.88 haunt great bankets, make smal account of the poore.

18 An angrie man stirreth vp strife: but he that is slowe to wrath, appeaseth striefe.

Experience maketh this sentence so plaine, that it needeth none exposition, but wee haue great neede to meditate it wel and to take heede that wee bee not sodenly ouercome with anger, nor bee pro∣uoked to bee easily angred and moued to wrath. Otherwise, wee shoulde shewe ourselues to bee out of our wittes: for we seeke for that which we should feare, if we haue neuer so litle sparke of light and natural knowledge: for being so kindled with anger and wrath, we stirre vp debate so much as in vs lyeth: for our furie doeth stirre vs vp to striue & contende with our neighbours for nothing, or for a trifle: or else we prouoke our neighbours which cannot beare our * 1.89 choler to striue against vs. Caine was the captaine of such as are fu∣rious, as we may see it. And also the brethrē of Ioseph haue folowed him. Saule against Dauid, Iudas and the Iewes against our Lord Ie∣sus Christ. Nabal moued Dauid vnto anger. Beholde howe the fu∣rious doe stirre vp strife and do shewe themselues to be out of their wits, and to doe contrary vnto that which it desireth naturally. We woulde not bee esteemed such: wherefore wee must abstaine from wrath, anger, and furie: and chiefly to keepe vs from dooing of e∣uil. Leaue of from wrath and let goe displeasure: freate not thy * 1.90 selfe, else shalt thou bee moued to doe euil. I say expresly to doe euil and to hurte our neighbours: for it is very needeful to bee angry and to shewe our displeasure, for to labour to terrifie

the consciences of transgressors and wicked people, for to bring them vnto repentance, or to make them more vnexcusable. Moyses and the Prophetes did so handle the Iewes. So did our Lorde Iesus Christ deale with the Scribes and Pharisees. And his Apostles and disciples haue folowed him. If we folowe them as wee ought, and as is necessary, and vpon our anger there ariseth some strife, wee must not therefore be astonished nor discouraged, as though some strange or newe thing did happen vnto vs: for it happened so vnto Moyses and to the other aboue named. Likewise strife shoulde not bee imputed vnto vs, but vnto the rage and furie, to the malice and wickednesse, vnto the pride and arrogancie, to the obstinacie and hardehartednesse of those which offende, and runne into al disso∣lutenesse and insolencie. Neuerthelesse the malicious and peruerse * 1.91 wil say, that if any strine against vs, that it is because wee doe them wrong, when we boldly say vnto them the truth, with such seueri∣tie and sharpenesse as they deserue. The like hath hapned vnto our Lorde and Maister Iesus Christ: and therefore let vs not cease care∣fully to do our office, what thing soeuer they lay to our charge. Let it suffice vs that the holy Ghost doeth giue a certaine and true wit∣nesse in our hartes, that we desire not to bee angry, but so much as possibly we can, and as our office requireth it, to be slowe to anger, and to quiet strife: for it lyeth not in vs to haue peace with all men, when we beare the worde of peace and the message of reconcilia∣tion, and that our sermons tende to leade vs to be of one minde and consent. Nowe as this is the office and the duetie of Pastours of the Church, euen so they which are taught by them, ought of them to take example, and to folowe them: and not they them, but Ie∣sus Christ who speaketh and woorketh in them by his holy spi∣rite.

19 The way of a slouthful man is as an hedge of thornes: but the way of the righteous is plaine.

When we haue any vocation in hand, and that we earnestly set ourselues to do what our duetie requireth, we are glad if wee finde therein no hardenesse, and when we find nothing to hinder vs from going forward as God hath ordeined and commanded by his word:

yea if we haue any feare or reuerence theretoo. Whatsoeuer God teacheth vs by his woorde, is our estate, our duetie and vocation which the scripture calleth, way, If therein wee woulde finde no let nor hardnesse which may stoppe vs from running our course, let vs not be negligēt, sluggish nor slouthful. For they that are such, are voyde of good courage and willing minde: and therefore doe finde nothing of that which God ordeineth and commandeth ea∣sie to bee done, but are so full (as it is saide) of let mee rest, that they forbeare and cease from al good woorke, least they should be pricked, and get a thorne in their finger. Solomon doth signifie it, saying,

The way of a slouthfull man is as an hedge, When as a way fa∣ring man meeteth with a very thicke hedge of thornes which doth * 1.92 stop him to go any further, and to make hast in his way he is trou∣bled and grieued: euen so the slouthful man which is giuen to take his ease, and to liue in ydlenes, without caring, but for to sleepe and to rest, doeth finde that God which ordeineth to do after the estate and vocation wheretoo he is called, troublesome and grieuous. So∣lomon calleth the same the way of the slouthful: not because hee walketh therein, but for that in folowing the ordinance of God, he should walke therin. He compareth it vnto an hedge of thornes, not for to gainsay that which is written in the lawe of the Lord, nor al∣so against that which our Lord saith: but he speaketh after the opi∣nion of the slouthful: who is here called slouthful, not for that that * 1.93 he abstaineth from al kind of worke, but because he delighteth not to walke in righteousnesse, according to the worde of the Lord: but doeth turne his backe against him, and stryueth to doe the con∣trary. Solomon doeth giue it vs so to vnderstande, when against the slouthful man, he setteth the righteous, saying, But the path of the righteous, &c. It is then yll spoken, to attribute goodnesse to him which careth not to do wel: & therfore, let vs not consent vnto thē which shal say of a man, hee is a very good man, but he is negligent & slouthful: hee careth not greatly for any woorke: for it foloweth wel that if a man be righteous, he is also readie to do wel: and con∣trarily, if he be slouthful, that he maketh no count of goodnes nor of righteousnes: & consequently that it is euil spoken, to say that the slouthful is an honest man: but if hee be called a wicked man, it

is the trueth, as Solomon doth teache it, when against the slouthful man, he setteth the righteous. Speaking thus, hee sheweth that the slouthful, is a wicked man, and that he is voide of al righteousnesse: and there with that there is neither care nor diligence whereof wee must make account, except so farre as wee proceede in righteous∣nesse and that wee bee not grieued to doe wel, but that we delight therein, and that we reioyce in it as in a thing that wee finde very easie to be done. Solomō doth signifie this same by the plaine pathe. For as the passenger which findeth his way cleane frō al hinderāces doth delight in his way: euen so is righteousnesse the cause that man taketh pleasure to doe diligently his duetie, and to do carefully his office. Let the theeues, couetous, vsurers, deceiuers, and cor∣rupters of Marchandizes euen kil themselues so long as they will with labouring, let them be dayly at woorke, and let them not cease neither day nor night, yet do they not deserue therefore to bee cal∣led diligent: for sith they are without righteousnesse, there is no∣thing in them but slouthfulnesse. And also when they shalbee well considered of, wee shal neuer finde them contented, but com∣playning that they cannot attaine their purpose: and so their way is as an hedge of thornes.

Furthermore, if such men might obteine their desires without any trauaile, they had rather a great deale to do nothing at all, then to worke. For also it is not with any good desire they haue to spend the time well, that they labour, but onely they tende to keepe them¦selues from begging. Moreouer, forasmuch as that man which cea∣seth to doe his dutie, for to busie himselfe about nothing, or wic∣kednes, doeth well deserue to be called and esteemed slouthfull: ther¦fore it followeth that theeues and all they which follow not righ∣teousnes, are woorthy to be counted slouthful: and contrarily, that all righteous men are diligent. For by righteousnes they are led to watch and to labour, and not onely to walke, but also to runne by their path, with great desire and earnest affection they haue to doe their duetie. Wherein we may see that the number of the slouth∣full is great, and that the number of the righteous is verie smal.

20 A wise sonne reioyceth the father: but a foolish man despiseth his mother.

After the wonted custome of the worlde, the fathers and mo∣thers are very glad, and ioyful when their children are aduanced to honour dignitie, credit, preheminence and authoritie, and that they be politike and subtil to gather riches and temporal goods for them∣selues, and set al their care and diligence to bee riche. The Kinges, Princes and rulers of the earth do reioyce, when they haue a great multitude of subiectes giuen to flatter them, and put themselues in danger for to mainteine their quarels, and to serue their desires, though they be against God. They which despise God for to shewe themselues to be altogether at the commandement of their Prince, are most commonly counted for the best subiectes, and are most ac∣ceptable and best welcome. For the kings and rulers of the earth doe set more store by themselues then they doe by God, and woulde haue God forgotten, that they might bee obeyed without contra∣diction. The Maisters and Dames delight greatly to see their ser∣uantes and maydes to be so busie and diligent to do their worke & to profit the house, that they forget to serue God, and care not though they do wrong vnto their neighbours, so that they please them whome they serue. We see then that al goeth to naught in the worlde, when we reioyce at the trades and kindes of doing which leade soules vnto damnation, in steade that we ought to weepe for it, and rebuke and threaten those which occupie themselues in any affaires without the feare of God, and without loue to their neigh∣bours. They which so reioyce, shal at last weepe. And therfore, least we be of their number, let vs doe nothing without the feare of the Lord, nor without charitie, nor let vs not delight in such workes: & albeit that we are in the worlde, yet let vs not be of the world: but let euery one of vs, according to the degree wherein wee are placed of God, reioyce to see his inferiours to rule and guide themselues wisely in their businesse. Solomon doeth shew vs that we should so do, when he saith, A wise sonne reioyceth, &c. Al superiours & al such as haue any authoritie are heere closely admonished to bee wise, otherwise they coulde not reioyce at the wisedome of those which are vnder their charge and gouernement, but rather woulde be delighted with their follie: for fooles do exalt foolishnes, & loue their like. They are also admonished to teache wisedome aswell by wordes as by workes, euery man after the degree wherein he is pla∣ced:

for the lesser must learne of the greater for to become wise, for to reioyce afterwardes by their wisedome their superiours and go∣uernours. This same (as hath beene saide) is here closely taught vs: but it is openly shewed vnto children, and consequently vnto al in∣feriours, that they must needs be wise, and that they shoulde so wel gouerne themselues by wisedom, that their fathers and mothers, their superiours and rulers may delight in their conuersation and liuing. For to doe it wel, the worde of the Lord must be their only wisedome, and that thereby they may bee brought to feare, reue∣rence and humilitie, that they may willingly giue such obedience as they ought vnto their fathers and mothers, to their superiours and rulers, and may be wholy at their commandemēt, so that they may reioyce at wisedome, and not at follie. This same is taught vs by the * 1.94 holy scriptures. Nowe that the wisedome which is heere spoken of, standeth in this, Solomon doth shew vs, when against a wise sonne, hee setteth a foole with his stubbornesse: saying, But a foolish man despiseth his mother. It is not without cause that Solomon maketh mention of the mother, and that he condemneth that man of fol∣lie which by his rebellion and disobedience, or other wickednesses, grieueth and vexeth his mother, and maketh her sorowful: for it is not only commanded vs to honour our father, but our mother also. But it seemeth to many children that their mothers are but their seruantes and maydes of the house, and that we need to make none account of them. Solomon doeth attribute foolishnesse vnto such men, and that very rightly: for they haue not the wit to consider, that they were made men in the wombe of their mothers, other∣wise they had not bin men. For man is not without the womā: but the man is by the woman, and that not without greate paynes and sorowes. It is very like that Solomon not beeing contented to say, * 1.95 The foole despiseth his mother: but calling him a man, woulde put him in remembrance of these former things: and also that it was not without care of the mother, that he is growne since his byrth, and come to mans state: for that that he is man, hee commeth from his mother.

Moreouer calling him a man which despiseth his mother, and rebuking him of foolishnesse, he teacheth vs, that our great age doth not exempt vs from the honour that God commandeth vs to beare

to our mothers, otherwise wee shoulde shewe ourselues to bee fooles.

21 Foolishnes is ioy to him that is destitute of vnderstan∣ding: but a man of vnderstanding walketh vp∣rightly.

Wee commonly call a man fainte harted, lacking courage, and voyde witte, when hee cannot, nor will not giue himselfe to followe that which belongeth to his vocation, or that he wil not, and cannot tell what kinde of life to choose, for to spende his time about good woorkes, the which God hath prepared that we shoulde walke in them, and that if wee doe rightly imploy ourselues therein, wee re∣ioyce in the Lord. Neuertheles, there is no man which hath his hart so faint, nor his courage so bace, but doeth apply himselfe to some thing, for the minde of man, is neuer vnoccupied, but is filled with thoughtes, purposes, enterprises, willes, desires, affections of sorrow or of ioy: For man must needes passe away his time, the which hee cannot doe without the former thinges, the which are such, as is the disposition of the heart. If the heart be good and right, the thoughts shalbe good and right: contrarily if it be euil, so shal they also be e∣uill.

This is iudged naturally, but yet our Lord doth shew it vs by * 1.96 the similitude of the tree, and by the things which proceed from the hearte. Solomon also doeth giue it vs to vnderstand, saying, Foolish∣nes is ioy to him that is destitute of vnderstanding. When he spea∣keth thus, he declareth vnto vs, that all his affections, delectations counselles and thoughtes, which may and will not choose, and folow some good and right kinde of liuing, doe tende to make him goe a∣stray, or else to make other to goe astray and to scatter them: as is signified by foolishnes which is his reioycing. For foolishnes heere is not taken only for any light vanitie which is committed for want of heede: but is heere chiefly taken for all wickednes contrarie vnto righteousnes. And so the destitute of vnderstanding is counted a∣mongest the number of them which forsake the right path, for too * 1.97 walke by the wayes of darkenes. And Solomon doeth heere giue

it vs to vnderstand well, when against foolishnes he setteth, walketh vprightly, saying, But a man of vnderstanding walketh vp∣rightly: that is to say, that that man which giueth his heart and minde vnto the woorde of the Lorde, and reioyceth therein, doeth not wander, neither doeth delight to see or to make other to goe a∣stray, but doeth studie and apply himselfe to take and remoue al stoppes and lets out of the way, which might hinder him from do∣ing rightly his estate, and which might also hinder his neighbours, that is to say, that his affection is right, and is continually occupied * 1.98 in meditating the lawe of the Lorde, that hee may learne thereby to correct and amend his life, and be an example to other, for to leade them to walke rightly: and if it bee needful, to vse exhortati∣ons, admonitions, corrections, and threatenings. Loe what to walke vprightly meaneth. For wee must not only haue care of our¦selues, but also that wee haue an eye vnto the edification and sal∣uation of our neighbours. Wee cannot doe this of ourselues, as * 1.99 Dauid did very wel knowe it: and therefore, hee prayeth, Create in mee, O God a newe heart, &c. It pertaineth chiefly vnto the Pastours of the Churche to walke thus vprightly: for Saint Iohn the Baptist was the voyce of a cryer in the wildernesse: euen such also ought the ministers of the woorde to bee: for they are the * 1.100 salte of the earth: and the light of the worlde: they are watchmen that must giue account for our soules. Nowe euery one of vs must followe them, according to the degree wherein wee are set. Wee haue al heere a very profitable lesson, but chiefly they which haue any authoritie. And wee ought to vnderstande that by how much as wee are in higher authoritie, by so much the more must wee bee the wiser. As touching the rest, the wise and they which shal folowe their vpright walking, haue a promise that they shal not fall into the pit of hel, but shal goe into life: for they cannot walke vprightly but in the straight way which leadeth vnto life. Contrarily, the destitute of vnderstanding are caried by death: for reioycing in foolishnesse, they yeelde and obey vnto him that hath the Lordship of death, that is to say the Deuil, for whome and his Angels, is prepared the fire that neuer shalbee quen∣ched.

22 Without counsel thoughtes come to nought: but in tho multitude of counsellers there is stedfastnesse.

According to the affaires that wee haue in hande, so must wee choose our counsellers, for to come to the ende of our purpose, en∣terprises, or desire: otherwise wee shalbee voide of our intent: e∣uen as wee do dayly prooue it, and as they deserue which wil go∣uerne themselues after their owne fantasie, and despise al counsel: & so doing, do despise God: for of him commeth al counsel. With him is wisedome, and power: and he hath counsel and vnderstanding. * 1.101 Who hath measured the water with his fist? Who hath instructed the spirite of the Lorde? or was his counsellour, or taught him? And heere before. And as in gouerning ourselues after our owne fantasies, wee despise God, and doe shewe ourselues very proude and arrogant: euen so God, knoweth howe to despise and to beate downe them which so vse themselues, in auoyding their purposes and enterprises. Solomon doeth shewe it vs, when hee saith, With∣out counsel thoughts come to naught. This hath beene prooued true from the beginning of the world in Adam and Eue: afterwards in the world by the destruction of the flood: afterwardes in them * 1.102 which builded the tower of Babylon, and so successiuely in diuers others. As in Pharao, Saule, Roboam, &c. And of our time we see it in the greate states of the world, which thinke to destroy the church of God. According to these experiences, and also as the holy Ghost hath giuen knowledge to the holy fathers, they did pronounce the bringing of thoughtes and enterprises of men to naught. God doth scatter the deuises of the craftie, &c. Againe, He taketh the wise in their craftinesse. The Lorde knoweth the thoughtes of man, that * 1.103 they are vanitie. Put not your trust in princes, nor in the sonne of man, for there is no helpe in him. His breath departeth, and hee re∣turneth to the earth: then his thoughtes perish. It is very necessarie that God shoulde so deale with the wicked and proude, and there∣fore, Dauid douteth not to pray against them, destroy them O God, * 1.104 &c. Let not the wicked haue his desire, O Lorde: performe not his wicked thought, least they be proude. Therefore if we woulde not haue our thoughtes brought to nothing, nor made vaine, but would

come to the ende of that wee thinke and purpose, we must come to aske counsel at God, from whome onely commeth al counsel. But because he dwelleth in the vnaccessible light, and that hee is of an incomprehensile maiestie and highnesse, that wee may be partakers of his counsel, for to make our thoughtes to stande and bee stedfast and to bring foorth their effect, hee abaseth himselfe vnto vs by his worde, the which he communicateth vnto vs by his wise men and discreete, to whome he giueth knowledge, & openeth their mouths for to make them to distribute counsel as we haue neede thereof. Wee must then listen diligently to them which are committed for to teache vs, gouerne and leade vs: and as our affayres doe require, and that wee shoulde seeke counsel of them which are learned and haue experience: for al the counsel that we haue neede of, lyeth not in one mans braine but euery man hath his measure which it plea∣seth God to giue him. Wee haue neede therefore, for to come to the end of our affaires, that God shoulde raise vp for vs many wise men and discreete: Solomon doth wel signifie it, saying, But in the multitude of counsellers there is stedfastnesse. That is to say, That if it please God for to raise vp for vs a multitude of wise, discreete, and men of experience, and that learning of them, wee folow their doctrine, counsel and aduise, wee shal come to the end of our enter∣prises, wee shal not bee voide of our desires, but shal obteine our wishe. For, because wee folowe the counsel that God giueth by his wise and discreete men, and doe not folowe our fantasie, wee must be assured that the Lord wil giue a good issue vnto our thoughts & deliberations. Wee haue had almost the like sentence before. Nowe * 1.105 in them both, wee are admonished not to bee like vnto Absolom, which came not to his wished ende, but wanting men of good coūsel, dyed miserably: nor to Dauid, when he numbred the people: nor to Solomon, which folowed after many women: nor to Ro∣boam. * 1.106 Neither let vs bee like vnto the Papistes, which wil bee saued by seruing of God (or rather the Deuil) by mens doctrine: other∣wise GOD wil depriue vs of men of counsel. Therefore, this peo∣ple draweth neere to mee with their mouthes, but their heartes are farre from mee, the wisedome of the wise shal perish.

23 A ioy commeth to a man by the answere of his mouth: and how good is a word in due season?

Solomon doth not here speake generally, when hee saith, A ioy commeth to a man by the answere of his mouth: Otherwise there should be repugnancy in the scriptures: the which ought to be nei∣ther thought nor said. For our Lord Iesus Christ saieth, Truly I say * 1.107 vnto you that for euery ydle word that men shal haue spoken, they shal giue an account. Wherupon it foloweth wel that man hath not ioy for euery answere of his mouth, except it be some tempo∣ral & transitory ioy, which contineweth not. But let vs not thinke that Solomon busieth himself to put forth a sentence of any light or slender matter, and to ioyne theretoo a promise, but let vs vnder∣stande that he promiseth heere, a stedfast ioy and one of long conti∣nuance. For these sentences are the wordes of God, whereby we are rather withdrawne from vaine ioyes, then inuited & exhorted to set any hope or trust in it. The Deuil, the world & our owne fleshe, do draw but to much to take ioy & pleasure in our words, though they be nothing worth, and that they be hurtful vnto vs, as the end doeth shewe it. Let vs vnderstand therfore that Solomon doth not speake generally of al words which proceed out of our mouths, but only of those which are vttered, as wee are commanded. Solomon doeth expound it so himself, when he asketh now, saying, And how good is a word in due season? The which is as if he saide, If wee wil haue ioy of the answere of our mouth, our word must be good thē, & for to be good, it must be spoken in due time, for a foolishe and wicked woorde hath neuer no due time, seeing it ought ne∣uer to be vttered. Now we cannot wel folow these admonitions, ex∣cept wee obey vnto that which is saide, If any man speake, let him speake as the words of God. Wherupon foloweth that a word spo∣ken * 1.108 in due time, being good, is the woorde of God, & that it is the same answere of the mouth, wherein there is ioy comming to the man that hath an vpright hart, & he may say with Dauid: With my lips haue I declared al the iudgementes of thy mouth. Princes also did sit & spake against mee: but thy seruant did meditate in thy sta∣tutes. I wil speake also of thy testimonies before kings, and wil not

be ashamed. Thy statutes haue beene my songues in the house of my pilgrimage. Oh howe I loue thy Lawe! it is my meditation continually. And forasmuch as ther is no season wherein wee ought not to preache the woorde of GOD, therefore it foloweth that it is good at al times, and that they which pronounce it with good heartes, haue ioy thereof. And sith that the Scripture doeth attribute ioy vnto this woorde, it foloweth that it taketh away ioye from the woorde of men. For albeit that men doe laugh in their worldly communications and talke, and delight therein, and fauour it, yet therein is no true ioye: as wee may knowe in ma∣ny men, and as the ende doeth shewe it in all. Contrarily although wee speake the woordes of God as we ought, and are therfore per∣secuted and afflicted, yet neuertheles we cease not to reioyce, yea with an euerlasting ioy: As our Lorde Iesus Christ doeth signifie it saying, no man shal take away your ioy. Albeit that the Apostles, for speaking in the name of Iesus Christ, were beaten, yet were they * 1.109 not without their ioy, And so departed ioyfully, because they were counted woorthy to suffer for the name of Iesus. Some doe vnderstand this sentence, as if he woulde say that a man doeth re∣ioyce and is well pleased, when he obteineth what hee demaundeth Now albeit there is a diuersitie in these two senses, yet there is no contrarietie.

24 The way of life is on high to the prudent, to auoyde from hell beneath.

He doeth shewe vs the trade and way that we must holde for to liue when he sayth, The way of life is on high to the prudent. And he doeth shewe howe we shoulde be affectionate, and what knowledge we must haue for to holde and folow this path: when he sayth, that it is to the prudent: & that he addeth, to auoid from hel beneth: if then we wil liue, we must not hang downe our heade, ex∣cept * 1.110 it be for shame and sorow for our sinnes, as was the poore pu∣blican: but we must be righteous, not after the maner of the Pha∣risee, which bragged of his worokes, which hee thought worthy of great reward & cōmendation: but for to lift vp wel both our eies & our head, let vs despise the world & renounce ourselues, & let vs

liue an heauenly lyfe: as the Scriptures doe admonish vs in diuers places: Amend your lyues. &c. Seeke first for the kingdome of God * 1.111 &c. If any man will follow me let him renounce himselfe. &c. Take heede to yourselues, &c. Watch therfore and pray continually, &c. I besech you therfore bretherē, by the mercies of god, that you giue vp your bodies aliuing sacrifice, holy, acceptable vnto God, which is your reasonable seruing of God. And fashion not yourselues like vnto this worlde, &c. And that considering the season, that it is * 1.112 now time that we should arise from sleep. &c. The night is past, the day is at hand, let vs therefore cast away the woorkes of darkenes. and let vs put on the armour of light. If then yee bee risen with Christ, seeke those thinges that are aboue, where Christ sitteth at * 1.113 the right hande of God. If we shoote not at this marke, we cannot brag to be Christians: for our conuersation is not such as it ought to be, as S. Paule speaking in the name of al the faythful, doeth shew vs, saying: Our conuersation is in heauen, &c. This conuersation is described vnto vs in Esay and in Micheas the fourth Chapter. * 1.114 Thus much for the path of life which is aboue. As touching nowe the affection and knowledge that is required for to holde this path, let vs marke howe we are admonished. Be you not like an horse, or like a mule which vnderstand not: But we must suffer ourselues * 1.115 to be handled and guyded by him which sayth vnto vs. I will in∣struct thee, and teach thee in the way, that thou shalt goe, and I will guyde thee with mine eye. Suffering ourselues thus to be guided by the woord, which is our prudence and vnderstanding we shalbe wise, and as we desire we shal liue, folowing the way of life, and shal auoyde from hel beneath, where there is nothing but eternall death, nor can be none other. For sith that the Gospel doeth attribute lyfe vnto high, which is contrary vnto beneath: it foloweth wel that he which hath not wisedome to goe vp, and to auoyde from beneath, goeth to destruction. We must then mount vp to God, for to learne wisdome of him: and for to doe this, let vs heare him speake by the mouth of his ministers: sith he will thus teache vs. Hee can well ynough teach vs without meanes, but so long as it pleaseth him to vse these his organes, let vs not despise them.

25 The Lord wil destroy the house of the proude men: but he wil stablish the borders of the widow.

The wicked proud, presume so much of their credit and pow∣er, and of their prosperitie, that they make themselues beleeue that no euil shal happen either to them or to their house, and that they shal want nothing, and as they falsly beleeue the same, euen so, be∣fore the eyes and in outwarde appearance, they flourishe in this worlde for a time, which doeth not seeme of smal continuance to the feeling of the fleshe: so that the poore faythful, which are af∣flicted, are grieued therewith, and tempted to folowe those wicked men, for to haue their ease, and to be in prosperitie, as they see the wicked are. All this same hath beene shewed alreadie by the holie Scriptures. Nowe albeit that in the former sentences, Solomon hath * 1.116 sufficiently pronounced destruction and damnation to the wicked, and stedfastnesse vnto the righteous, yet hee is not satisfied there∣with: and therefore, to assure and to comfort chiefly the faithful, hee sheweth nowe that which wee haue heard before, when hee sayeth, The Lorde wil destroy the house of the proude men. Here∣tofore hee hath pronounced the destruction of the wicked, not naming who hath done it: but nowe hee declareth expresly, that it is the Lorde. Nowe the word which hee vseth, the which we ex∣pounde Lorde, signifieth him that hath his being of himselfe, and by whome al things are, and without whom nothing is. And for∣asmuch as it is suche a Lorde, as doeth take in hande to destroy and beate downe the house of the proude, it foloweth, it can not stand. It is necessarie therefore that they and their houshold which doeth folow them, and al their goods, must go vnto destruction: for there is no power that can withstand suche a Lorde, albeit that the wic∣ked be so proude, that they striue to withstande him. And also, hee is an enemie vnto the proude, as he hath alwayes shewed, euen from the beginning of the worlde. We doe thus expounde the destruction of the House, and not onely of the buildings and ma∣terial houses: for albeit that the pride of the wicked is shewed in sumptuousnes and costlines of buildings, in the which they are plea∣sed, and take their delight: yet neuerthelesse in this place we ought

to take the house, for al that seemeth to be in the possession of the proude. I say expresly, which seemeth to be: for truely, the proude haue no possession, sith the Lorde God destroyeth their house, and taketh it from them. And as by naming the Lorde to be the destroi∣er, hee sheweth, that the proude cannot withstande him, and that indeede and trueth they haue nothing: he teacheth vs also that no euil shal happen to the wicked, but from the hande of the Lorde, though it seemeth often contrarie, because that God sendeth visible meanes, to the which the destruction is attributed: and if he wor∣keth secretly, then they doe impute it vnto fortune. But howsoe∣uer it be, that destruction commeth to the wicked, wee must vnder∣stande, that it is the Lorde which destroyeth their house, the which they builde with iniuries and wrongs, with rakings and extortions, with blood and with murther: as the Prophets doe rebuke them for it: Heare, I pray you, O heades of Iacob, and yee Princes of the house of Israel: shoulde not ye know iudgement? But they hate the * 1.117 good, and loue the euil: they plucke of their skinnes from them, and also the fleshe from the bones, &c. Woe vnto him that buil∣deth a towne with blood, and erecteth a Citie by iniquitie. The Lorde shal enter into iudgement with the antientes of his people * 1.118 and the Princes thereof: for ye haue eaten vp the Vineyarde: the spoile of the poore is in your houses. As a Cage is ful of birdes, so are their houses ful of deceite: thereby they are become great and * 1.119 waxen riche. Wee see therefore that the Lorde hath good cause to destroye the house of the proude. Contrarily, hee taketh care to builde and to mainteine the house of the humble, euen with theirs which maketh no count of them, and also are despised in the world, yea, afflicted and outraged. Of suche kinde of people, I say, God ta∣keth pittie: and therefore hee helpeth their miserie and pouertie. Solomon doeth signifie it, saying, But hee wil stablishe the bor∣ders of the Widowe. By the Widowe, hee meaneth al suche as suf∣fer, poore and miserable: whome the worlde careth nothing at all for, but doeth reiect them, and labour to destroy them. But the Lord mainteineth them as he seeth to be expedient for them, and proui∣deth for al their necessities: as is heere signified by to stablishe the borders. The miserable ought heere to comfort themselues, when they see how God doeth offer himselfe vnto them, and becommeth

the Carpenter of their houses, and they which doe them wronge are admonished that they haue to doe with a strong enemy. Foras∣muche as Widowes, fatherlesse children, and strangers are not com∣monly supported by men, therefore no man feareth to doe them wrong, to oppresse, to polle & to doe thē violence: but notwithstan∣ding they take in hand and ioyne with a strong match: for the Lord doeth greatly fauour them, as it is here briefly shewed vs, but more * 1.120 largely in other places. Thou shalte not oppresse a stranger.

26 The thoughtes of the wicked are abhomination to the Lorde: but the pure haue pleasant wordes.

Although that by the corruption of our nature we are al euil, and that wee are as it were yoked to sin, yet the holy scripture doth make distinction betweene the good & the euil: the which is an ar∣gument that God doeth not impute wickednes vnto al men, & that there be some whom he alloweth for good and righteous, and that of his only grace & goodnesse. If then we haue our harts & mindes hardened in euil, making no account to repent, but delighting in fil∣thines & vncleannes, in malice and wickednesses, the scripture cal∣leth vs wicked, as we are so indeed. And whatsoeuer we think, con∣sult of, deliberate, would, desire & take in hand, is in vaine: euen so is that which we either do or say. Solomon doth shew it vs, saying, The thoughts of the wicked are abhomination to the Lord. For sith * 1.121 the Lord is righteous, & loueth righteousnes, and that he abhorreth the thoughtes of the wicked: therefore it foloweth wel there is no goodnes in thē: for, inasmuch as the hart is filled with abhominable thoughts, therfore it can bring foorth none other but wicked words and workes. This same is taught vs by the similitude of the tree. Let the sayings and doings of the wicked, haue neuer so goodly shewe, * 1.122 yet are they not acceptable: as wee haue seene, in the 8 verse. The sacrifice of the wicked is abhomination vnto the Lorde.

And sith also that the thoughtes of the wicked are abhominable vnto the Lorde, it foloweth, that the wicked are abused, when they labour to say or to doe any thing so secretly that GOD shoulde not knowe it: for sith that he pearceth vnto the thoughts,

hee must needes haue knowledge of the desire, the which is not so muche hid: seeing that men which are pour blinde, may know and iudge it. And not onely they are deceiued, but which worst is, they doe iniurie vnto God, esteeming him lesse then they doe a woorke∣man towardes his woorke: for they wil confesse plainely, that hee which hath wrought any thing, knoweth what is in it: but that which the wicked thinke of God, when they wil hide themselues from him, it is as muche as if the worke should say to him that hath made it, Thou hast not made me, or, Thou vnderstandest it not. And therefore, it is not without cause why he complaineth of them. Yet wil they say, The Lorde seeth them not. Woe vnto them that seeke * 1.123 deepe to hide their counsel from the Lord: for their workes are in darknesse, and they say, Who seeth vs? And who knoweth vs? Let vs take heede from doing such iniurie vnto our God, but rather let vs giue him thanks, saying, O Lord, thou hast tried me and knowne me. &c. Thou knowest my sitting and my rising: thou vnderstandest * 1.124 my thought a farre of. If we do truely confesse this same, we wil ab∣horre and detest our euil thoughtes, and consequently, we wil great∣ly feare to speake euil and to do euil, knowing that wee are alwayes before our God, who loueth no wickednes. Now for to execute the same wel, wee must change our nature. Solomon doth giue it vs to * 1.125 vnderstande, when he saieth, But the pure haue pleasant wordes. If wee be cleane from our filthinesse and wickednesse, by the grace and working of the holie Ghost, our thoughtes shal not be abhominable to the Lorde: for our wordes shalbe pleasant and acceptable vnto him. The which could not be, except they proceeded from pure and cleane thoughtes: for the inwarde parte must first of al be pure and * 1.126 cleane, and then that which is without, shalbe pure and cleane. And as in this sort wee shalbe acceptable vnto the Maister and Lorde of life and saluation, euen so shal we be assured not to perishe, but to inioye the presence of our God. Finally, let vs note, That whosoe∣uer * 1.127 hath not pleasaunt wordes before God, hath filthie thoughts.

27 He that is greedie of gaine, troubleth his owne house: but he that hate th giftes shal liue.

He that is prodigiall, spending excessiuely, or that maketh no account to gain his bread, by giuing himself vnto some good works, which may helpe to nourishe him and his familie, they say that hee holdeth a fit and right way and trade to bring al to naught and to be banker out, and that hee falleth in decaye, and that hee is neare vnto destruction. Wee can not deny this same, seeing there are so many proofes of experiences. But if a man be straight and holdeth fast, and spareth, and keepeth his goods carefully, labouring alwaies to adde to them and increase the stocke, hee wil thinke himselfe to be a good and diligent housholder, and it wil seeme vnto him, that he holdeth a meetely good trade, to become riche. His worldly and carnal neighbours, wil be also of the same opinion, & wil thinke, that there can be no better meanes to gaine his liuing, then to bee actiue, and to be readie to drawe vnto himselfe. This is the com∣mon opinion, but yet it ceaseth not to be false and wrong. Solomon doeth shewe it, when hee sayeth,

Hee that is greedie of gaine, &c. Hee reprooueth here al co∣uetous, which neuer haue enough, and the more they haue, the more they desire to haue, and stil labour to gather, & care not whe∣ther they doe wrong or hurt vnto their neighbours, but giue them∣selues to peele them, & chiefly whē they think that their neighbors are simple, & that they haue not the power to be reuenged & to de∣fend themselues. They which thus couet gaine, do labour to make a sure and continual recompence, and to fil their houses with such a∣bundance, as neuer they nor their posteritie may haue want: but let them florish, prosper, & be at their ease for euer. Solomon, I say, re∣prehendeth al such couetous men, when he saieth, that they trouble their owne houses. Now that they trouble their houses, Saint Paule doeth shewe it, They that wil be riche, doe fal into temptation and * 1.128 snares, and into many foolish & noisome lustes, which drowne men in perdition and destruction. But he reprooueth those chiefly which are in authoritie, which haue power and are aloft aboue other, and which haue the charge and office, & haue the ruling of their neigh∣bours: and in rebuking them, he also threateneth them with death and destruction. We ought thus to vnderstand it, forasmuch as the lawe expresly doeth forbid them couetousnes, and that God by his Prophetes is angrie with them, doeth reproche them for their

couetousnes, and doeth threaten them aboue al other, Thou shalt * 1.129 take no rewarde, &c. Thou shalt ordeine thee Iudges, that they may iudge the people with right iudgement. Neither shalt thou take any rewarde, &c. And it is saide of the King also, that hee shall not heape vp golde and siluer vnto himselfe. As touching the rebukes and threatenings, wee haue alledged some places, as the 25. verse. Solomon also giueth to vnderstande, that hee chiefly reprooueth great men, when against greedinesse of gaine, hee setteth, to hate giftes, the which is verie fit and proper vnto them which are in au∣thoritie or office: euen as hath bin shewed by the law, for he saith, But he that hateth giftes shal liue.

Moreouer let vs note in this Antithesis, that when he setteth, to liue, against troubling of the house, he doeth shewe vs that he doth not speake of a temporal trouble, and that soone taketh ende, but of an eternal destruction, as the same of the riche. For sith that hee * 1.130 promiseth life: and they which hate auarice, and giftes, doe often liue in penurie, pouertie and afflictions, the which is not properly to liue: let vs not thinke that hee speaketh onely of this life: other∣wise the state of honest men shoulde bee more miserable then the state of the wicked. But let vs vnderstande that hee promiseth lyfe eternal vnto those which hate and abhorre couetousnesse. If wee * 1.131 wil be partakers of this promise, let vs folowe the admonition of Saint Paule and of the Apostle, and let vs in no wise folowe the o∣pinion of the carnal and worldly, which say, there is no better get∣ting then giftes.

28 The heart of the righteous studieth to answere: but the wicked mans mouth babbleth euil things.

Solomon doeth not simply say, The heart studieth to answere: for it were then a general and vniuersal sentence, the which for the corruption of our nature, and the malice thereof, can not bee true: for there are blockishe mindes, and light wittes, which studie not, but doe onely rashly thinke what they wil say, so that it seemeth, they speake at a venture without studie: as they themselues doe wel confesse, either for to excuse themselues, or for to shewe that they care not what they say. For sith it is so (as the trueth vtte∣reth)

that from the abundance of the heart, the mouth speaketh: it foloweth that man doeth not answere without studie, albeeit that * 1.132 it is without meditation: for studie, is done with thought, delibe∣ration, counsel and aduise. Solomon knowing this, woulde not ab∣solutely say, the heart studieth: but hee saieth, The heart of the iust doeth studie. And so he doeth not attribute studie to the hart, but to righteousnesse. If then wee woulde rightly studie to answere and speake as wee ought, let vs change our nature, and that of wic∣ked and vnrighteous wee may bee made good and righteous. Then God wil accept vs for righteous, giue vs grace to studie for to an∣swere, not vaine nor wicked thinges, but shal set our affection and desire in his lawe, and therein shal studie continually: in such wise as our mouthes shal talke of wisedome: and that wee may truely say, that the lawe of the Lorde is our continual studie: as also it is * 1.133 commanded. And these woordes which I commande thee this day, shalbee in thy heart: lay vp then these woordes in your heart and in your minde, and binde them, &c. If wee bee thus giuen to studie, wee shal haue an argument of probation that wee are righ∣teous and wee shal delight to answere and pronounce righte∣ous and holy things. Wee wil not also take the name of the Lord GOD in vaine, neither wil wee beare false witnesse against our neighbours. To bee shorte, there shal not come foorth of our mouthes, any thing but pure, holy and cleane, according too Saint Paules counsel. And in thus dooing wee shal put away from vs a wicked mouth, &c. Contrarily, if wee make no account of studie, wee shal haue an argument and proofe that we are nothing * 1.134 woorth: and as wee shalbee wicked, euen so shal wee bee light and rashe to pronounce, euil things: as saieth Solomon, But the wicked mans mouth babbleth euil things: to wit, against God and against their neighbours: for they make no conscience of blas∣phemie against God, nor to belye and to slaunder their neigh∣bours, or else to infect them with euil woordes: the which is a∣gainst the opinion of those which say, that words do not stinke, a∣gainst whome Saint Paule standeth, saying, Bee not deceiued. Euil * 1.135 woordes corrupt good manners. Now albeit that he doth attribute euil thinges vnto the mouth, yet it is not to say, that they doe not

proceede from the heart, from the abundance whereof the mouth speaketh: but wicked things are attributed vnto the mouth, as vn∣to the instrument, which the heart vseth for to blowe or vtter out. Euen so the wicked may bee wel called, people without heart, af∣ter the common phrase of speeche, which is to say, that a man hath no heart, when he foloweth not his duetie.

Furthermore the wicked sorte doe not thinke how they shoulde dispose and order their hartes, neither doe they thinke they haue any, as wee may knowe it, when they boast that they haue spoken something without studie, and that they reioyce in their sayings & outward doings Let them then which speake at aduenture, & vtter something nothing worth, not bragge to bee honest men, sith that Solomon doth attribute the spewing out of euil thinges vnto the wicked. But let euery one of vs reforme his tongue, in not vttering any thing abrode which shal not be first of al wel meditated by the woorde of God: otherwise wee cannot say that there is any reli∣gion in vs. If any man thinke to bee religious or deuout amongest * 1.136 you, and refraineth not his tongue, his religion is in vaine. If wee studie wel for to answere according to the meaning as we haue saide, before whome soeuer it bee, wee proceed as we ought, and obserue that which our Lorde commaunded his Apostles to * 1.137 keepe. For hee forbiddeth not studie: but hee woulde not haue vs careful and to take thought, fearing to want an answere before the great men of the world.

29 The Lord is farre of from the wicked: but hee heareth the prayer of the righteous.

The scripture witnesseth that God filleth heauen and earth. Wherin we must vnderstande that GOD is present euery where * 1.138 and ouer all. And yet Solomon saieth nowe, that the Lorde is farre of from the wicked: but it is not by distance of place, but by consent and helpe. For the Lorde agreeth not with the wicked, but abhorreth both them, their thoughts, and their woorkes, as wee haue seene heere before. Hee doeth not helpe them, but forsaketh and casteth them of. And also when the fayth∣ful are in affliction, and feele not the helpe of the Lorde present, * 1.139

they complaine that the Lorde is farre from them, and hath forgot∣ten them. Therefore let vs vnderstande that the Lorde is farre from the wicked, because hee giueth them not helpe: and it is because * 1.140 they nothing regarde his worde. Health is farre from the vngodly, because they seeke not thy statutes. Wee may say also that the Lord is farre from the wicked: because that they themselues runne farre from him, and wil neither knowe him, nor vnderstande his workes, but say there is no God, and that fortune ruleth all. Wee may choose these three senses of the Antithesis that Solomon maketh heere, when hee saith,

But hee heareth the praier of the righteous. For sith that against to bee farre of from, hee setteth in this verse, to heare the praier: and the Lorde in hearing, consenteth vnto the righteous, & is their helpe, and the righteous by their praier doe draw neere vn∣to God, so much as they can, crauing his presence and his helpe, and wishing to knowe him more and more, and to vnderstande his do∣ings and workes, it followeth wel that Solomon doeth shewe that we must vnderstand that the Lord is farre from the wicked, after the former sense. And thus in fewe wordes, Solomon doeth describe vnto vs the misery and destruction of the wicked, and also their ma∣lice, blindnesse, and obstinacie: & contrarily, the felicitie, & stabilitie of the righteous, and also their easinesse of learning and obedience, The righteous in this worlde seeme to bee cursed, and as it were for∣saken of God: for the worlde doeth afflict them, and labour to de∣stroy them: and for this cause it seemeth that God doeth not care for them, that hee hateth them, and hath reiected them: but sith that God heareth their praier, it followeth that they are and shalbe * 1.141 blessed, and shalbe firme and stable: for by their praiers, they aske deliuerance from al euils, & that God would preserue thē and giue vnto them euerlasting blisse. The which hee graunteth them, as we heere doe heare, when it is saide that the Lorde heareth their praier: * 1.142 and also in other places. And forasmuch as the righteous do pray, the which God heareth, it followeth that they become willing to learne and obedient, vsing prayer, whereby they obey God, who saith, Cal vpon me in the day of thy trouble, and I will heare thee: and also that they aske nothing but according to his wil, otherwise they should not be hearde. And thus they become willing to learne,

and obedient, and the Lorde doeth not impute their sinne vntoo them, for the which cause nee is farre from them, as from the wic∣ked, we might adde (as the trueth is) that God accepteth their fayth * 1.143 without the which none is acceptable to God, but with fayth he a∣uoweth all: as our Lorde promiseth. Wee doe then vnderstande howe wee shoulde make acceptable prayer vnto God, and shal haue a true argument that we are righteous, to wit, if wee bee cer∣tayne of the goodnes of GOD towardes vs, and that in this cer∣taintie we desire and labour to order ourselues vnto the wil GOD. For true fayth is not ydle, as our Lorde doeth teache vs, when hee asketh repentance with fayth. Whosoeuer woorketh righteous∣nes, * 1.144 is righteous. Nowe forasmuch as there is none, except hee bee out of his witte, which would haue God farre from him, but al de∣sire his helpe and succour, wee must needes abhorre al kinde of wic∣kednes, and that we aske of God to be iustified: that by our prayers wee may drawe him vnto vs for to helpe vs in all our necessities. Albeit then that GOD our father knoweth wel what wee haue * 1.145 neede of before wee aske: neuertheles sith that he woulde haue vs to pray vnto him, and that he delighteth when we speake vnto him priuily, let vs humble ourselues before him, submitting ourselues wholy to his holy wil, and confessing that all goodnes commeth from him, and that of ourselues we haue not, neither can haue any thing.

30 The light of the eyes reioyceth the hearte, and a good name maketh the bones fatte.

As the man which hath lost his sight cannot reioyce in his hart, but is troubled and greeued: euen so he which feeleth himselfe to diminishe in wit, and looseth his vnderstanding, cannot haue true ioy. Contrarily, as he that hath been blinde (if he recouer his sight,) doth delight and reioyce in himselfe: euen so hee which hath wal∣ked in the vanitie of his thought & imagination, if he come to be a∣waked * 1.146 and raised out of his sleepe, and riseth from the dead, and that Christ doth lighten him, he wil reioyce in the Lorde, he wil cast far from him the workes of darkenesse, hee will be no more darkenes, as sometimes he was, but being light in the Lorde, wil walke as a * 1.147 childe of light, receiuing that which is acceptable to the Lorde. So∣lomon

doeth declare vs this same in fewe wordes, saying: The light of the eies reioyceth heart, &c. We must thus vnderstand this sentence: for it shoulde not be notable, if Solomon spake of the corporal eies onely, except it were by comparison, admonishing vs, that if we haue a ioyful heart and are glad, when the darkenes of the night, or of any darke prison, or deepe pit, are passed, & that wee * 1.148 doe see the brightnesse of the Sunne, and are at large in corporall and temporal libertie: by a much stronger reason ought wee to re∣ioyce when the night is past, and that the day is come: wherein the * 1.149 Lorde giueth vs that wee may walke honestly. Likewise the eies in the holy Scripture are taken for the spirite and minde of man in ma∣ny places. But our eyes are towardes thee. Mine eyes are euer to∣wardes the Lorde. Now when the Spirite and minde of man is ligh∣tened * 1.150 by the worde, so that thereby it is lead in righteousnesse and true holinesse, hee reioyceth and delighteth. Suche is the nature of the worde receiued and disgested. Neuerthelesse, when it is saide, That the light of the eyes reioyceth the heart, wee may take these wordes as if hee saide, That man reioyceth in his heart, when hee seeth himselfe at rest and peace, and in prosperitie: so that he is not vexed, nor molested. For as the night, the darkenesse and obscuritie is taken for vexation, sorowe, aduersitie and miserie: euen so the light is taken for the contrarie. Wee haue looked for light, and be∣holde * 1.151 darkenesse, &c. This last sense is verie fit for that which Solo∣mon addeth, when hee saith, And a good name maketh the bones fat. For he sheweth by what meanes a man shal obteine prosperitie, peace & rest. He would haue man so gouerned, that he shoulde giue none occasion to bee blamed & rebuked, nor that any man shoulde thinke euil of him: but that hee shoulde get not abundance of tem∣poral goods,, power, credit, and authoritie: but shoulde labour to liue so wel, as he shoulde obteine a good name. He expresseth howe necessary it is for man to haue a good name, when hee saith, that it maketh the bones fat. For as when the bones are filled with marowe & compassed with flesh and skinne, a man feeleth himselfe whole & soūd: euen so he which getteth a good name, & is in good reputatiō with his neighbors, feeleth his ease: for his neighbors do not trouble him, & he knoweth that he proceedeth in a good con∣sciēce towards thē, the which is a great prosperitie, which Solomon

signifieth by fatting of the bones. The bones heere, which are mem∣bers of the body, are taken for the whole man: but chiefly for the * 1.152 inwarde man, whome Solomon laboureth by these sentences to frame: otherwise they shoulde not bee notable. Nowe that to make fat, is taken for ease and prosperitie it is manifest enough in the holy scripture, For I wil bring them into the land (which I sware vnto their fathers) that floweth with milke and hony, and they shall eate, and fil themselues, and waxe fat.

31 The eare that hearkeneth to the correction of Life, shall lodge among the wise.

We wil not take the eare here, for the corporal member which is so named, nor harkeneth, for the outward hearing only, though it be verie profitable and necessarie: for wee may see many of those which heare correction of life, and yet doe not lodge amongst the wise, but doe despise and flye them, and some doe feare to meete them, and other some doe hate them and persecute them, diuers are sowne by the high wayes side. But we wil take the eare for the vn∣derstanding, and for the inward man, and to heare, for to receiue, to get & to obey. In this sort, there is no doubt but this sentence is ge∣nerally true, The eare that heareth, or hearkeneth to the correc∣tion, * 1.153 &c. If we wil then be wise & companions of the wise, & to be counted truely wise, we must not chafe, murmure, despight, nor stand against those which admonish, reprooue and correct vs in the name of God and by his woorde, but we must diligently heare the word of those which labour to amende and direct vs, that they may draw vs away from death, and leade vs vnto life. They which chide, cor∣rect and threaten vs, are the organes and instruments of GOD for to quicken vs: contrarily, they which prayse, flatter, and dissemble to see our fautes, are the organes & instruments of the Deuil for to kil and slay vs. And therefore Solomon doeth attri∣bute life vnto correction. In this he doth shew vs that he which ta∣keth vpon him to correct, ought to doe it by the word of God, the which only quickneth. For this cause God willing to admonish & re∣buke his people by his Prophet Ezechiel, doeth say vnto him. Thou * 1.154 shalt heare the wordes of my mouth. And afterwards he sheweth

him that if hee doe dissemble, that death followeth after: contra∣rily, if hee did exhort them, then life should followe both vpon him and vpon them which shoulde conuert. As truely as I liue, saith the Lorde God, I desire not the death of a sinner. We must be ware of the Popish corrections: for they come not from the mouth of the Lorde, but by the doctrine of the Diuel. But if wee cast of suche filthines and corruptions, and submit ourselues vnto the correction of life which is made vnto vs by the pure word of the eternal God, wee shal dwel and lodge with the wise, nor for a day or twaine, or certaine yeeres, but for euer: for if we lodge in this world amongst the wise, walking with them as wee ought, wee shal followe them vnto the heauenly habitations and lodgings, where is and shalbee their abiding: for the very wise indeede haue no continuing Citie * 1.155 heere, but they seeke for one to come. They thinke thēselues guests, strangers, & pilgrimes in this world. Therefore when Solomon doth promise vs a lodging among the wise, hee doth closely exhort vs to forsake the worlde.

32 Hee that refuseth instruction, despiseth his owne soule: but hee that obeieth correction, getteth vnderstan∣ding.

It is very necessary that wee shoulde bee careful for our soules, because that through the corruption and malice of our nature they bee weake and giuen to euil: wherevpon they easily goe to destru∣ction and damnation. But there are but a fewe which thinke vppon this necessitie, and they thinke that they prouide wel enough for their soules, if they gather treasure enough. So doing, they turne * 1.156 their backs vnto God, who is the father & shepheard of our soules: they cast away his worde, which is the spiritual foode, fit, meete, and necessary for our soules, the which is communicated by the holy Scripture inspired of God. It seemeth vnto them that in reiecting * 1.157 the yoke of the Lord they shal haue a mery time, and shalbe at their case, making good chere after the fleshe. In this sort they are decei∣ued if they thinke to haue care of their soules: for they doe rather loose them, as witnesseth the general flood and the ouerthrowing * 1.158 of Sodome and Gomorhe, and of the two rich gluttons. Solomon

also doth signifie it, saying He that refuseth instruction, or which careth not for, or forsaketh instruction, or discipline, &c. When by these words he signifieth the destruction of those which cannot en∣dure discipline, and instruction, and correction by the word of God, hee sheweth also that they deserue to perishe, seeing that in despi∣sing their soules, they doe against nature. For no man euer yet ha∣ted his owne fleshe. If the soule bee not gouerned as it ought, then must the whole man faile, which beareth the life of the soule, the which is mainteined by discipline, instruction, and correction. Albe∣it * 1.159 then that no correction for the present seemeth to be ioyous, but greeuous, yet let vs not refuse the same, seeing it bringeth foorth fruite afterwardes. True it is that the Apostle speaketh of the cha∣stenings that God sendeth vnto his children, the which ought not * 1.160 to bee esteemed after the feeling of the fleshe, who abhorreth the crosse, and shunneth it, as children doe the rod, not knowing howe profitable it is for them to bee corrected. But wee must haue respect vnto the ende: to wit, that the chastisments bring foorth righteous∣nesse: for the crosse leadeth vs vnto the feare of the Lorde, vnto a religious and holy life. Moreouer, the instruction or discipline which is spoken of, doeth not stande onely in woordes, but also in temptations, afflictions, and aduersities which it pleaseth God to sende vs. When the Lorde doeth lay them vpon vs, wee must not re∣fuse them through impaciencie, murmurings, and dispitefulnesse: He woulde haue vs to possesse our soules in patience: otherwise wee despise him, the which is very vnwisely doone of vs: as wee ought wel to vnderstande it: for it is great foolishnesse for a man to suffer * 1.161 him to perish. The which they do, that refuse instructiō: for in despi∣sing their soules, they forsake them, and so they must perishe. Solo∣mon therefore by the despising of the soule, sheweth the foolishnes and destructiō of them which care nothing at al for discipline. Con∣trarily, hee sheweth vs the preseruation and wisedome of those which willingly and gladly receiue al good instructions, admoniti∣ons and corrections that are made to them, and doe patiently suffer the corrections which God sendeth them, whē he saith, But he that heareth or obeieth. &c. Forasmuch as against despising of the soule, he setteth, getteth vnderstanding: let vs vnderstand that they which are not rebellious against the corrections, but doth receiue them pa∣tiently,

are wise, and by their wisdome are kept from destructi∣on: for as the soundnesse of the inward parts of the body is the pre∣seruing of the whole man: euen so wisdome which is the spirituall * 1.162 health, keepeth the inward life of man. We speak thus, because that life and wisdome lyeth in the heart, as the Scripture saith. And the Lord hath not giuen you an heart to know, & eies to see, &c. I haue * 1.163 bin powred out as water, and my heart hath been melted like waxe, &c. A number of euils haue compassed mee about, and therfore my heart hath failed mee, &c. And wine that maketh glad the heart of man, &c. And albeit that getting is heere spoken of, yet let vs not vnderstande that it is any other thing then a pure and liberal gift of the Lorde.

33 The feare of the Lord is the instruction of wisdome: and before honour goeth humilitie.

As we may see, Solomō is neuer wery to speake of the feare of the Lord and of wisdome: for he hath already oftentimes talked therof, and now againe he speaketh thereof, saying, The feare of the Lorde is the instruction of wisdome. Wherin he sheweth to his auditorie, that they ought not to bee greeued though he often repeate and re∣hearse one selfe doctrine, & that it is very necessary for vs too haue the feare of the Lord set before vs, whereby we learne not to flie frō the presence of God, and to hide ourselues from him, as if hee were a sharp & vnmerciful iudge, or a feareful and cruel tyrant: but wher∣out we learne wisdome. This feare doth not set before vs the paines & torments, for to bee astonished and terrified by them, as are the wicked which haue no minde to amend nor to doe wel. Albeit that we must feare the iudgements of God, wherewith we deserue to be beaten downe for the sinnes that we commit without ceassing and continually, desiring God to haue mercy vpon vs, and that being as∣sured therof, we should abhorre our sinnes, and turne vs to do wel, as he teacheth vs by his holy word, the which we shuld haue in such reuerēce as it should greatly displease vs to doe any thing against the same, and that our delight should be to submit & humble our¦selues thervnto, for to yeeld true obedience vnto our God. The holy * 1.164 fathers had this feare: as the scripture witnesseth of Noe, & of Abra∣ham. Again in Exod, The people feared the Lord. My fleshe trem∣bleth for feare of thee, and I am afraide of thy iudgementes.

This is the feare that God requireth of vs. This feare is the instru∣ction * 1.165 of wisdome, as Solomon saith: And the cause of our foolish∣nesse is, that wee want this feare, whereby we might be truely wise: for it holdeth vs vnder the obedience of the word of God, which is the wisedome of the children of God. Without feare (as hath beene said) we are but fooles, and wee must begin thereby to forsake foo∣lishnesse, and to come vnto wisdome, which is the most honourable degree that we can obteine in this worlde: and yet there is nothing more vile and contemptible then is this feare, which hath been spo∣ken of, and from whence proceedeth this wisdome so honourable, euen as the worldlings themselues doe say, though they vnderstand it not. But since that Adam sinned, and that he hath made himselfe vile and contemptible, we must by humilitie and lowlinesse, contēpt and shame, come vnto honour: for as Solomon saith, Humilitie goeth before honour. If wee wil be honoured, let vs not bee like vn∣to our first parentes, who from the beginning woulde bee like vnto God: and minding to exalt themselues, haue suppressed and o∣uerthrowne themselues with al their posteritie, yea, euen vnto hel, from whence none coulde haue raised himselfe, except God of his grace and mercy, had not taken pitie vpon mankind. In thinking to exalt himself, he hath cast downe himselfe into great shame and re∣proche. Therefore let vs not seeke to raise our estate but let vs true∣ly confesse ourselues to be such as wee are indeede, to wit, vile, and of a base condition: let vs abace and humble ourselues, not praising ourselues before men to deface others. For to doe the same, let vs giue honour one vnto another, and let nothing bee doone by con∣tention * 1.166 or by vaine glory, but by humblenesse of heart. And let vs chiefly humble ourselues before God, not esteming ourselues wor∣thie to appeare before him, & he shal exalt vs. Two men went vp in∣to the Temple to pray: the one a Pharisee, & the other a Publicane, * 1.167 &c. And S. Peter saith, Humble yourselues therefore vnder the mightie hand of God, that he may exalt you in due time, &c. Wee * 1.168 must not disdaine for to followe Iesus Christ.

Notes

• * 1.1

  Gene. 4. 8. &. 37. 4. 20.
• * 1.2

  Gene. 12. 2. 3. &. 15. 1. 14. Deut. 32. 35. Zach. 2. 5. 9.
• * 1.3

  Gene. 32. 4. 5. & 33. 5 & 27. 41. 1. Sam. 24. 9. &. 26. 18. Math. 5. 23.
• * 1.4

  Math. 5. 23. 24. 44. Rom. 12. 44.
• * 1.5

  2. Sam. 12. 13. &. 24. 10 ••sa. 32. 5.
• * 1.6

  Math. 7. 21. Luke. 6. 46. Rom. 12. 18. Math. 26. 49
• * 1.7

  Gene. 4. 9
• * 1.8

  &. 19. 9. &. 37. 8.
• * 1.9

  1. Sam. 25. 13 1. Cor. 10. 5. 1. Kin. 18. 40
• * 1.10

  1. Cor. 6. 9. 10.
• * 1.11

  Psa. 25. 8. Psa. 32. 8. Esay. 2. 3. & 48. 17. & 54. 13. Iere. 31. 33. 34.
• * 1.12

  Eze. 36. 27.
• * 1.13

  Pro. 2. 6. Psa. 119. 27. 33.
• * 1.14

  Pro. 13. 16.
• * 1.15

  Psal. 16. 9. Ia. 3. 5. 6. 13.
• * 1.16

  Pro. 10. 13. 14.
• * 1.17

  Iohn. 17. 3.
• * 1.18

  1. Cor. 2. 2.
• * 1.19

  2. Cor. 1. 30.
• * 1.20

  Luke. 34. 17.
• * 1.21

  Gene. 1. 10. &. 32. 30. Exo. 3. 4. 7. &. 33. 11. Psa. 14. 2. Gene. 6. 8. &. 18. 3. Psal. 11. 4. 7 & 66. 7. Iob. 10. 4. Psal. 139. 7
• * 1.22

  Math. 6. 25. 1. Cor. 9. 9. 10
• * 1.23

  Psal. 11. 4. 7.
• * 1.24

  &. 33. 13. 14. Gene. 6. 5. & 8. 21. Psal. 14. 3. Rom. 3. 9. Ephe. 2. 3. & 1. 4.
• * 1.25

  Pro. 1. 7. 10. 24. 2. 11. Iere. 4. 22.
• * 1.26

  Psal. 5. 5. & 11. 4. &. 34. 15.
• * 1.27

  Psa. 33. 18. &. 34. 16. 17 18. &. 147. 11.
• * 1.28

  2. 9. Gene. &. 3. 22.
• * 1.29

  Pro. 12. 18. &. 13. 14.
• * 1.30

  Iohn. 6. 68.
• * 1.31

  Mat. 12. 37. Pro. 12. 6. 14 Pro. 4. 20. 21 22. 23. 24.
• * 1.32

  Pro. 3. 18.
• * 1.33

  Mat. 12. 37. Pro. 10. 8. &. 12. 13. & 13. 17.
• * 1.34

  1. Cor. 15. 33 Rom. 16. 18.
• * 1.35

  Psa. 15. 12. Eze. 36. 25. Psa. 51. 17.
• * 1.36

  Mat. 23. ••▪
• * 1.37

  Exo. 20. 12. Ephe. 6. 1. Rom. 13. 1. 1. Pet. 2. 13. Mat. 22. 21. Ephe. 6. 5. Collo. 3. 22. 1. Pet. 2. 18.
• * 1.38

  Heb. 12. 9.
• * 1.39

  Math. 7. 15. Rom. 16. 17. Gala. 3. 1.
• * 1.40

  Act. 4. 19. & 5. 29.
• * 1.41

  Psal. 73. 2. 3. Psa. 37.
• * 1.42

  Leui. 26. Deut. 28. Pro. 3. 9. 10. 33. &. 11. 24. 25. &. 13. 21. 22. &. 14. 11.
• * 1.43

  Pro. 2. 6.
• * 1.44

  Pro. 13. 16.
• * 1.45

  Matt. 13. 3.
• * 1.46

  Gen. 4. 3. 5.
• * 1.47

  Gen. 4. 26.
• * 1.48

  Exo. 32. 7. Num. 16. 21 Psal. 40. 7.
• * 1.49

  &. 50. 8. &. 51. 18. Esay. 66. 3. Mich. 6. 6. 7.
• * 1.50

  Mat. 6. 5.
• * 1.51

  Psa. 34. 5. Esay. 66. 2.
• * 1.52

  1. Ioh. 3. 21. 22.
• * 1.53

  Psal. 33. 4. 5. &. 11. 8.
• * 1.54

  Rom. 12. 4.
• * 1.55

  Rom. 11. 28.
• * 1.56

  Deut. 4. 37. & 7. 6. & 9. 4.
• * 1.57

  1. Iohn. 4. 10.
• * 1.58

  1. Cor. 9. Gala. 5. 2. Tim. 4. Acts. 13. & 20. 24.
• * 1.59

  Ps. 22. 7. 8. 9. &. 71. 9. &. 10. 12. &. 94 7. &. 14. 1
• * 1.60

  Psa. 10. 1. &. 13. 2. & 44. 24. &. 73 12. 13.
• * 1.61

  Psal. 139. 1.
• * 1.62

  Esay. 45. 5. Psal. 94. 8. 9.
• * 1.63

  Pro. 1. 24. 25 29. 30.
• * 1.64

  Math. 5. 22. 1. Iohn. 3. 13
• * 1.65

  Pro. 10. 11. 20. 21. 31. & 13. 20. Pro. 9. 7. 8.
• * 1.66

  Mat. 23. 33. 1. Cor. 3. 10. &. 2. 6. Collo. 1. 28.
• * 1.67

  Iohn. 14. 16.
• * 1.68

  Psa. 5. 12. &. 32. 11. & 33. &. 31. 13 Phil. 3. 1. & 4. 4. 1. Thes. 1. 16 1. Pet. 4. 13.
• * 1.69

  Ps. 119. 162.
• * 1.70

  Psa. 119. 162.
• * 1.71

  A prouerb of worldly men.
• * 1.72

  Rom. 12. 15. 2. Cor. 6. 10. &. 7. 10. Esay. 22. 12.
• * 1.73

  Ioh. 6. 35.
• * 1.74

  1. Cor. 13. 9. Ephe. 4. 12. 13.
• * 1.75

  Pro. 2. 3.
• * 1.76

  Tribulation is the mother of patience.
• * 1.77

  Ioh. 15. 18. 19. 20. & 16 33. Mat. 5. 10. 11. Iam. 1. 12.
• * 1.78

  1. Pet. 4. 12.
• * 1.79

  Gene. 47. 9. Ephe. 5. 16. 2. Tim. 3. 1.
• * 1.80

  Esay. 55. 1. Math. 22. 2.
• * 1.81

  Pro. 2. 1.
• * 1.82

  Psal. 37. 16. Pro. 10. 2. 3. & 13. 25.
• * 1.83

  Pro. 14. 26. 27.
• * 1.84

  Mat. 16. 26.
• * 1.85

  Luke. 12. 15. & 16. 9. Heb. 13. 5.
• * 1.86

  Loue ought to be the sauce to meate. 1. Cor. 13. 1.
• * 1.87

  Gene. 4. 8. & 37. 24. 2. Sam. 13. 29 Mat. 5. 44. Rom. 12. 17.
• * 1.88

  Luke. 16. 19.
• * 1.89

  Gen. 4. 8. & 37. 23. 2. Sam. 25.
• * 1.90

  Psal. 37. 8.
• * 1.91

  Rom. 15. 5. 6. 1. Cor. 1. 10. & 12. 13. Ephe. 4. 4. 1. Pet. 3. 8. Mat. 11. 29. Iohn. 13. 19, 1. Cor. 4. 16. & 10. 31. Ephe. 5. 1. Phil. 3. 17. Heb. 13. 17.
• * 1.92

  Pro. 6. 6.
• * 1.93

  Psa. 19. 8. & 119. 14. Mat. 11. 29.
• * 1.94

  Exod. 20. 12. Deut. 6. 20. Ephe. 6. 1. Rom. 13. 1. 1. Pet. 2. 13.
• * 1.95

  1. Cor. 11. 8. Gen. 3. 16.
• * 1.96

  Mat. 12. 33. & 15. 17. 18
• * 1.97

  Pro. 2. 13.
• * 1.98

  Psal. 1. 2.
• * 1.99

  Psal. 51. 12. & 119. 17. 133 Mat. 3. 1. & 5. 13. 14.
• * 1.100

  Heb. 13. 17.
• * 1.101

  Ioh. 12. 12. Esay. 40. 12. 13. Pro. 8. 14. 15 16.
• * 1.102

  Gene. 11. 5.
• * 1.103

  Iob. 5. 12. 13 Psa. 44. 11. Psa. 146. 3. 4
• * 1.104

  Psa. 5. 11 &. 140. 8.
• * 1.105

  Pro. 11. 14.
• * 1.106

  2. Sam. 18. 9 10. 2. Sam. 24. 1. 1. King. 11. 1. & 12. 8. Esa. 29. 13. 14.
• * 1.107

  Mat. 12. 36.
• * 1.108

  Ephe. 4. 29. & 5. 3. Collo. 4. 6. 1. Pet. 4. 11. Ps. 119. 13. 23 46. 54. 97.
• * 1.109

  Iohn. 12. 22. Acts. 5. 41.
• * 1.110

  Luke. 18. 13.
• * 1.111

  Mat. 4. 17. & 6. 33. & 16. 24. Luk. 21. 34. 36 Rom. 12. 1. 2
• * 1.112

  & 13. 11. 12
• * 1.113

  Collo. 3. 1.
• * 1.114

  Phil. 3. 20. Esay. 2. 1. Miche. 4. 1.
• * 1.115

  Psalm. 32. 9.
• * 1.116

  Pro. 2. 2. 22. & 3. 31. & 12. 7. & 14. 11.
• * 1.117

  Mich. 3. 1. 2.
• * 1.118

  Aba. 2. 12. Esa. 3. 14.
• * 1.119

  Iere. 5. 27.
• * 1.120

  Exod. 22. 1. Esa. 1. 23. Za. 7. 9. 10.
• * 1.121

  Psa. 11. 7.
• * 1.122

  Mat. 12. 33.
• * 1.123

  Psal. 94. 7. Esai. 29. 15. 16.
• * 1.124

  Psal. 139. 1. 2
• * 1.125

  Psal. 5. 5.
• * 1.126

  Mat. 23. 25.
• * 1.127

  Mat. 5. 8.
• * 1.128

  1. Tim. 6. 9.
• * 1.129

  Exo. 23. 8. Deut. 16. 18 19. & 17. 17
• * 1.130

  Luke. 16. 26.
• * 1.131

  2. Cor. 8. 7. & 9. 6. Ephe. 4. 28. 1. Tim. 6. 17. Hebr. 13. 5.
• * 1.132

  Mat. 12. 34.
• * 1.133

  Psal. 1. 2. & 37. 30. & 119. 97. Deut. 6. 6. & 11. 18.
• * 1.134

  Ephe. 4. 29. & 5. 3. Pro. 4. 24.
• * 1.135

  1. Cor. 15. 33.
• * 1.136

  Ia. 1. 26.
• * 1.137

  Mat. 10. 19. Luke. 12. 11 & 21. 15.
• * 1.138

  1. Kin. 8. 27. Psa. 139. 7. 8 Esay. 66. 1. Iere. 23. 24.
• * 1.139

  Esay. 59. 1. 2.
• * 1.140

  Psa. 10. 1. &. 13. 2. & 22. 2. Pro. 1. 25. Psa. 119. 155
• * 1.141

  Psal. 22. 2. &. 71. 11
• * 1.142

  Psal. 23. 18. 19 &. 34. 18 &. 145. 19. &. 50. 15.
• * 1.143

  Heb. 11. 6. Mat. 21. 22. Iohn. 15. 7.
• * 1.144

  Mark. 1. 15. Gala. 5. 6. Iea. 2. 14. 1. Ioh. 3. 7
• * 1.145

  Mat. 1. 8.
• * 1.146

  Ephe. 6. 14.
• * 1.147

  Rom. 13. 12. Ephe. 5. 8.
• * 1.148

  Rom. 13. 1••, 2. Chr. 20. 12.
• * 1.149

  Psa. 25. 15. & 123. 1. 2 &. 141. 8.
• * 1.150

  Mat. 6. 22. Psal. 19. 9. & 119. 14. 16. 162.
• * 1.151

  Esai. 56. 9.
• * 1.152

  Deut. 31. 20 Iob. 36. 16. Psa. 23. 5. &. 63. 6. & 65. 12. Esay. 55. 2. Iere. 31. 14. Pro. 11. 25. &. 13. 4.
• * 1.153

  Mat. 13. 4.
• * 1.154

  Eze. 3. 17. 18 19. & 33. 11
• * 1.155

  Heb. 13. 14. &. 11. 13.
• * 1.156

  Luke. 12. 16 &. 16. 19.
• * 1.157

  2. Tim. 3. 16.
• * 1.158

  Luke. 12. 20 &. 16. 23.
• * 1.159

  Eph. 5. 29.
• * 1.160

  Heb. 12. 11.
• * 1.161

  Luke. 21. 19
• * 1.162

  Pro. 1. 33. &. 2. 10. &. 3 13.
• * 1.163

  Deut. 29. 4. Psal. 22. 15. &. 40. 13. &. 104. 15. Pro. 10. 8. 13 &. 11. 12. 14. 30. 33.
• * 1.164

  Heb. 11. 7. Gene. 22. 12 Exo. 14. 31. Ps. 119. 120.
• * 1.165

  Deut. 6. 10 & 6. 2. 13. & 10. 12 Psal. 22. 24. & 33. 18 & 34. 10
• * 1.166

  Rom. 12. 10. Phi. 2. 3.
• * 1.167

  Luke. 18. 10
• * 1.168

  1. Pet. 5. 6 Luke. 24. 46 Phi. 2. 5.